as were qualified according to his direction 1 Tim. 3. 5. And surely if we knew our Masters disposition well we would all be as forward and desirous to thrust our selues into his seruice as they were for one houre that we haue been wont to spend in his seruice we would willingly spend three Yea the more time our calling would permit vs to spend in his seruice the happier would we count our selues according to that Psal. 84. 4. Blessed are they that dwell in thy house they will be alwaies praising thee Consider therefore and thinke oft for thy encouragement of the gracious disposition of thy Lord and Master and that in these foure points First he standeth not so much vpon our actions as vpon our affections though we be able to do very little yet if he discerne in vs an vnfained desire to do well he is ready to accept vs Is there be first a willing mind it is accepted 2 Cor. 8. 12. He accepteth the will as the deed Because Abraham was willing and ready to haue offered vp his son in sacrifice to God the Holy Ghost saith of him that he did offer him vp Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla that for his life they laid down their own necks Rom. 16. 4. Secondly he much more esteemeth of this vnfained desire of our heart to do better than if we could do any thing neuer so well when he seeth vs willing and sorry that we can do no better The Apostle praiseth the Macedonians for this that their will exceeded their ability 2 Cor. 8. 3. So doth he the Corinthians that they had begun before not onely to doe but also to be willing and forward a yeare agoe 2 Cor. 8. 10. Thirdly if he see our heart set and resolued to do his will in any duty he hath enioyned vs he will be ready to helpe vs and make that easie to vs which was full of difficulty and impossibility before Draw nigh to God and he will draw nigh to you Iam. 4. 8. Arise and be doing and the Lord shall be with thee 1 Chron. 22. 16. Deale couragiously and the Lord shall be with the good 2 Chro. 19. 11. Fourthly with how much the more labour and difficulty he findeth we haue serued him in any duty and by how many the more tentations and lets we haue striuen against in doing of it by so much the more acceptable shall our seruice be vnto him God is not vnrighteous to forget your worke and labour of loue Heb. 6. 10. And who would not be glad to serue such a Master The third and last encouragement that this Doctrine yeeldeth to the godly is this that it may cause them to sing at their worke and to take much comfort euen in the poorest seruice they are able to do vnto God A wonderfull thing it is to see how little ioy men take in good duties and the true cause of it is this that they are apt to doubt when they do any good duty they do it not well nor in that manner as they ought and if they espie any infi mitie and corruption of the flesh that mixeth it selfe with thâ—…â—…orke of the spirit in any good action they haue done though they haue striuen against it and grieued sor it they are straight apt to thinke that God will iudge of their worke according to that corruption and reiect it True it is and cannot be denied but that the godly may finde cause enough in themselues to be humbled euen for their best actions when they haue performed them and to cry with Nehemiah Remember O my God concerning this and spare me according to the greatnesse of thy mercy Neh. 13. 22. and they haue also cause of feare before they vndertake them nay it is not possible we should do any good duty well vnlesse we do it in feare None of vs can preach well vnlesse we vndertake this businesse with feare least we should not do it well and approue our selues to God in it Paul professeth of himselfe that he was in the exercise of his Ministry among the Corinthians with them in weakenesse and in feare and in much trembling 1 Cor. 2. 3. None of you can heare well vnlesse you come with feare and reuerence vnlesse ye be humbled at the Lords feet to receiue his word Deut. 33. 3. Paul praiseth the Corinthians for this and saith Titus ioyed much to see it in them that they receiued the doctrine and Ministry of Titus with feare and trembling 2 Cor. 7. 15. In a word we cannot pray or do any other religious duty well vnlesse we vndertake it in feare lest we should not performe it as we ought Serue the Lord with feare Psal. 2. 11. Let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Heb. 12. 28. Nay we cannot conscionably and well performe any duty in our Christian conuersation vnlesse we do it in feare Seruants must obey their masters with feare and trembling Ephes. 6. 5. Yet as there must be in vs this feare rising from the apprehension of the Lords holinesse and our owne great insufficiency to do any good dutie so must there be in vs ioy and gladnesse of heart rising from the consideration of the Lords goodnesse and readinesse to take in good part the poore seruice we do vnto him There must be in vs in euery seruice we doe vnto God these two contrary affections feare in respect of our owne vnworthinesse and insufficiencie ioy and gladnesse of heart in respect of the gracious disposition of the Master whom we do seruice vnto This is that the Prophet meaneth Psal. 2. 11. Serue the Lord with feare and reioyce with trembling We should come with chearefull and glad hearts to his seruice Serue the Lord with gladnesse come before his presence with singing enter into his gates with thanksgiuing and into his courts with praise be thankefull vnto him and blesse his name For the Lord is good his mercy is euerlasting and his truth endureth vnto all generations Psal. 100. 2 4 5. and so should we depart from it And three Reasons there be may moue vs to do so 1 He will not straightly marke but passe by and pardon many infirmities in our seruice we do to him with vpright hearts Who is a God like vnto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for euer because he delighteth in mercy Mic. 7. 18. If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared I wait for the Lord my soule doth wait and I trust in his word Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption Psal. 130. 3 4 5 7. 2 He doth not exact of vs that we vtterly banish all corruption so as it may not dwell in vs
apprehension as a consuming fire as the Apostle speaketh Heb. 12. 29. He neuer thinketh seriously of him and of his appearing before him but he is troubled and ready to say with them Esa. 33. 14. Who among vs shall dwell with the deuouring fire the Spirit of God and nothing but it like water allayeth this heat cooleth and refresheth the soule of man for by it the loue of God is shed abroad in our hearts as the Apostle speaketh Rom. 5. 5. and the bloud of Christ is effectually applied and sprinkled vpon the conscience Secondly whereas before a man be regenerate he is like vnto the dropsie man in a continuall thirst or like him that hath the disease which is called the dogs hunger neuer satisfied neuer contented the Spirit of God like water quencheth this thirst and satisfieth the soule of man by it the hungry soule is filled with good things as the blessed Virgin speaketh Luk. 1. 53. by it the soule is satisfied as with marrow and fatnesse As Dauid speaketh Psal. 63. 3. This by the assurance that it giueth to the heart of the fauour of God in Christ worketh that contentment in it as it makes a man able to say as Iacob did when he heard that Ioseph was aliue Gen. 45. 28. It is enough He that hath once receiued the spirit of grace which is the pledge and earnest of our eternall inheritance will be able out of full contentednesse of mind to glory with Dauid Psal. 16. 6. The lines are fallen to me in pleasant places yea I haue a goodly heritage And whereas nothing so much hindereth the tranquillity of our minds as the immoderate desire of worldly things the Spirit of God slaketh that thirst and vnsatiable desire and teacheth vs to be contented with a little A little wealth a little pleasure a little credit will content vs when we haue this spirit Therefore when Paul had said that Godlines with contentment that is which alwaies maketh a man content with his owne estate is great gaine 1 Tim. 6. 6. he tels vs immediately how meane a state a man will be content with if he be godly indeed if we haue food and raiment saith he v. 8. So that he that hath the spirit of grace vseth not these earthly things with that thirst and greedy appetite that other men doe but with more sobriety and indifferency of mind Vsing but not ouer-using them 1. Cor. 7. 31. vsing them so as he can want them if need be I may do all things saith Paul 1 Cor. 6. 12. but I will not be brought vnder the power of any thing and Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content I know how to be abased c. Thirdly whereas a man before he be regenerate is filthy and vncleane his words vncleane Mat. 15. 18 his best actions vncleane Pro. 15. 5. but his heart especially more filthy then any sinke Ier. 17. 9. yea so filthy that as he that was vncleane vnder the Law made euery thing he touched vncleane Num. 19. 22. yea though the thing were otherwise holy Hag. 2. 14. so is it in this case Tit. 1. 15. Vnto them that are defiled and vnbelieuing is nothing pure And thus filthy is the vnregenerate man not in the Lords eyes onely as the Lord speaketh Zach. 11. 8. My soule loathed them and in the eyes of euery good man Pro. 29. 27. An vniust man is an abomination to the iust but euen in his owne eyes also when God shall be pleased to open them Insomuch as the man that taketh most pride in himselfe if the Lord should lay him naked to himselfe would loath and abhorre himselfe as Iob saith he did Iob. 42. 6. If the Lord should break vp that sink that is in him he would not be able to abide himselfe as in that fearefull example of Iudas Mat. 27. 4 5. we may plainely see Now where the Spirit of God commeth it like water cleanseth all things it makes the heart cleane the tongue cleane the whole man cleane The feare of the Lord is cleane saith Dauid Psal. 19. 9. and Ezek. 36. that which is said vers 25. I will powre cleane water vpon you and you shall be cleane is thus expounded vers 26. 27. A new heart will I giue you and a new spirit will I put within you I will put my spirit within you and cause you to walke in my statutes The Spirit of God is this cleane water that maketh vs cleane Fourthly whereas a man before his regeneration is as barren and vnfruitfull as any desert and thereunto compared Esa. 32. 15. 16. yea as vnable to do speake or moue to any thing that is good as a dead man is Eph. 2. 1. Altogether vnprofitable not one that doth good no not one as the Apostle speaketh Rom. 3. 12. Where the Spirit of God comes like water it makes the heart fruitfull vnto God it maketh our desart like Eden and our wildernesse like to the garden of the Lord as the Prophet speakes Esa. 51. 3. Insomuch as though euery one that hath the Spirit of God be not in the like measure fruitfull for in the good ground the seed brings forth in some but thirty in some sixty in some an hundred fold Mar. 4. 8. yet euery one is fruitfull in some measure yea able to bring forth his owne fruit in due season as the Prophet speaketh Psal. 1. 3. Able not onely to wish well and haue good motions but to speake and do well also He that was lame before shall leape as an Hart and the tongue of him that was dumbe before shall sing Esa. 35. 6. yea the Spirit of God makes him that hath it able euen in the time of heat of persecution to continue fruitfull as the tree planted by the waters that spreadeth out her roots by the riuer which shall not see when heat commeth but her leafe shall be greene and shall not be carefull in the yeare of drought neither cease from yeelding fruit Ier. 17. 8. This Doctrine serueth for a touch-stone for euery one to try himselfe by we all professe that we are baptized and so washed with this water euen borne again of water and of the holy Ghost Ioh. 3. 5. without which we shall be as much the better for our outward Baptisme as the wicked Egyptians were by the Red Sea which was a type of it 1 Co. 10. 2. that which was the means of safety and escape vnto Gods people was a meanes of vtter perdition vnto them Neh. 9. 11 and as they are for the Lords Supper that receiue it vnworthily He that eateth and drinketh vnworthily eateth and drinketh damnation vnto himselfe saith the Apostle 1 Corinth 11. 29. We professe we haue the Spirit of God and indeed our case is most miserable without it If any man haue not the Spirit of Christ he is none of his Rom. 8. 9. Let vs try our selues by this Doctrine
If the Spirit of God be in thee indeed thou shalt discerne it by these foure effects wherein it is like vnto water 1. It will pacifie thy conscience and free thee from the slauish feare of God and of his wrath 2. It will breed contentment in thy mind by abating in thee the immoderate desire of earthly things 3. It will cleanse thy heart and life from that filthinesse wherewith before thou wert defiled 4. It will make thee fruitfull vnto God meet for thy Masters vse and prepared vnto euery good worke as the Apostle speakes 2 Tim. 2. 21. But of the vses that this Doctrine serueth vnto we shall haue occasion to speake further vpon the 14. verse Lecture the second Feb. 7. 1608. FOlloweth now the second part of this text viz. What this woman should haue done and how shee might haue obtained this Water of life she should haue asked of him and he would haue giuen it her If she had knowne him aright she would haue asked it and he blames her for not asking it and if she had asked it though she were a Samaritan and one that for so many yeares to this present had liued in so great sin yet would he haue giuen it her Where we haue first to learne That it is not onely the duty of euery one that would be saued and obtain Gods grace to ask it but it is also the property of all that God meaneth to saue to beg grace of God Looke whom God purposeth to bestow his grace and saluation vpon they shall desire it vnfainedly and ask it of him Euery man must ask and cry for grace euery man shall certainly do it whom God intendeth to saue I shall best confirme this Doctrine by answering that which our profane hearts are apt to obiect against it No man can desire grace till he haue receiued Gods Spirit 2 Cor. 3. 5. We are not sufficient of our selues to think any thing that is good I answer that this is true indeed but yet this is the first worke of Gods Spirit in those whom he meaneth to saue he works in them a feeling of the need they haue of grace and makes them able to cry to him for it He first makes them poore in spirit and mourners meeke also and humble for that their pouerty and then he breeds in them an hunger and thirst after righteousnesse as we may see in that Gradation Christ vseth Mat. 5. 3. 6. He powreth vpon them the spirit of grace and of supplications as the Prophet speaketh Zach. 12. 10. The spirit of grace so soone as it entreth into the heart so soone as the worke of grace is begun in a man it makes him plentifull and abundant in supplicating and suing vnto God for mercy and grace Because ye are sonnes saith the Apostle Gal 4. 6. God hath sent forth the spirit of his Sonne into your hearts and how doth the Spirit first shew himselfe to be entred into our hearts surely by his crying Abba Father that is by making vs cry to God as to our Father for mercy and grace The Lord knoweth our case well enough and what we need to what purpose then should we thus pray Your Father knoweth what things ye haue need of before you aske him saith our Sauiour Mat. 6. 8. I answer that is a good reason indeed against vaine babling when as if we had to deale with a man that cannot know our desires but by our words we are more abundant in words then in affection But though God know our wants before we ask yet he willeth vs to make by prayer our desires knowne to him euen as if he were otherwise ignorant of them In euery thing saith the Apostle Phil. 4. 6. Let your requests be made knowne vnto God by prayer and supplication Yea he hath conditioned thus with vs that if we would haue any good thing from him we must pray for it Ask and it shal be giuen you saith our Sauiour Mat. 7. 7. and Ier. 33. 3. Call vnto me and I will answer thee and shew thee great and mighty things which thou knowest not Pro. 2. 3 5. If thou callest after knowledge and criest for vnderstanding then shalt thou vnderstand the feare of the Lord. The Lord hath determined in his eternall Counsaile who shall be saued and who shall haue grace He worketh all things after the Counsaile of his owne will saith the Apostle Eph. 1. 11. And my prayer cannot alter his purpose God is not as man that he should repent saith Samuel 1 Sam. 15. 29. I answer that as God hath determined who shall be saued and attaine to grace so hath he decreed this to be the meanes whereby they shall attaine to grace and saluation So that by this a man shall know whether God haue purposed to saue him if he giue him an heart to cry to him for it Ezek. 36. 37. When the Lord had declared how he had decreed the returne of his people from captiuity He addeth I will yet for this be sought of the children of Israel to performe it vnto them And Ier. 29. When the Lord had promised them Verse 11. I know the thoughts that I haue thought toward you euen the thoughts of peace and not of trouble to giue you an end and your hope he addeth that when the time of their visitation should come that he should execute and performe his decree vnto them ver 12. Then shall ye cry vnto me and you shall go and pray vnto me So that euen as a man cannot nor may not presume to search into Gods Counsaile till himselfe be pleased to reueale it nor giue any guesse what God hath decreed concerning him till he begin to execute his decree Deut. 29. 29. The secret things belong vnto the Lord so can no man say that God hath purposed his saluation till he giue him an heart vnfainedly to desire it The Lord is not of that disposition men are of who will not giue vnlesse they be asked He is farre more gracious and bountifull and giues to them that neuer asked Esay 65. 1. I am found of them that sought me not I answer that indeed we can neuer seeke to him for grace till he by his Spirit of grace begin effectually to call vs but when the houre once commeth that God hath determined to execute the decree of our election and to call vs the first grace he worketh in vs is the Spirit of supplication as we heard before Therefore it is said in the same place Esay 65. 1. I haue beene sought of them that asked not Though we had no ability nor mind to aske grace of him before yet then he makes vs to seeke to him for it And though the Lord be of a bountifull and gracious disposition yet vseth he in spirituall things especially not to be bountifull to any but to those vnto whom he giues grace to seeke to him and is not this bounty sufficient
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
of regeneration which he hath receiued of me can neuer be dried vp or wasted but will still in all temptations and afflictions yeeld him comfort and satisfaction and peace of conscience and neuer leaue him till it haue brought him vnto eternall life The words then containe in them a commendation of the water of life the spirit of grace and regeneration 1. From the efficacy and sufficiency of it it is able to quench the thirst of the soule 2. From the durablenesse and perpetuity of it where once it is receiued it will neuer be wasted or dried vp First then from this that our Sauiour saith that he that drinketh of the water that he shall giue him yea whosoeuer how thirsty soeuer his soule were before drinks of the water he shall giue him shall neuer be more a thirst we learne That the Spirit of grace and regeneration wheresoeuer it is receiued quencheth the thirst of the soule satisfieth and quieteth the conscience against the sense of Gods wrath Before I confirme this Doctrine I will cleare it and make it plaine by answering two obiections that may be made against it Such as haue the Spirit of God doe yet still thirst after grace and haue an incredible desire to increase it as both the Scripture and daily experience doth prooue yea there was neuer any that truely tasted of the sweetnesse of Gods Word and grace but they will still long after it and thinke they can neuer haue enough of it in this life 1 Pet. 2. 2. As new borne babes they desire the sincere milke of the Word that they may grow thereby See an experiment of this in Dauid his affection to the Word and desire to learne it was euery whit as vehement as if he had scarce learned the first Principles of it Psal. 119. 12. 19. 33 34. and verse 10. My soule breaketh for the longing it hath to thy iudgements at all times How is it then said heere that they that haue drunk of this water shall neuer thirst againe I answer The thirst which our Sauiour saith he shall neuer feele againe that drinketh of the water of life is extreame and painefull hurtfull and such as causeth death as the thirst of the body will if it be extreame but the thirst of the godly is wholesome and a sure signe of a sound and healthfull soule as in the body it is a signe of health when one hath an appetite to his meate and drinke And Physitions obserue it for a signe that their Physicke hath wrought well and that the body is sufficiently purged when the patient groweth thirsty 2. It is not extreame and painefull but they finde a swetnesse and pleasure and satisfaction in it So Dauid that Psal. 63. 1. professed his longing after the publike worship of God doth yet ver 3. 4. acknowledge that he was not without great satisfaction euen in the want of those publike ordinances of God Because thy louing kindnesse is better then life saith he my lips shall praise thee Thus will I blesse thee while I liue I will lift vp my hands in thy name Secondly it may be obiected that many of the godly are subiect euen to that kind of thirst that is painefull are troubled and disquieted in their mind and conscience with the sense of Gods indignation The Prophet complaineth of this Psal. 88. 7. Thine indignation lyeth vpon me and thou hast vexed mee with all thy waies How is it then true that our Sauiour saith here Whosoeuer drinketh of the water that I shall giue him shall neuer thirst I answer that their thirst is not deadly nor extreame though in their own sense it seemes so to be but euen as it is with the wicked that they thinke their state better then indeed it is Esa 29. 8. As the thirsty man that dreameth he is drinking and when he awaketh behold his soule is faint for thirst So in the time of tentation the godly as one in a dreame thinketh himselfe much drier then indeed he is For the Spirit of God and that grace that is in him sustaineth him so as he fainteth not nor perisheth in this thirst When he knoweth not what to pray the Spirit helpeth him Rom. 8. 26. Euen then when he seemeth so tormented with the sense of Gods wrath he is assured of Gods fauour though he feele it not See a plaine proofe of this in Dauid Psal. 22. 1. Though to his sense God had forsaken him yet he had the spirit of prayer euen then euen the spirit of adoption that made him able to pray and euen to cry My God my God So that now you see the meaning of the doctrine that euery one that hath the Spirit of God can neuer haue in his soule that thirst that is painefull and extreame that is hurtfull and deadly but the grace of regeneration wheresoeuer it is satisfieth and quieteth the conscience worketh in it that peace of God which passeth all vnderstanding Phil. 4. 7. and that ioy which is glorious and vnspeakeable 1 Pet. 1. 8. So that though the reward and comfort that accompanieth godlinesse in this life be nothing in comparison of that that is prepared for it in heauen when it shall be said vnto vs Mat. 25. 23. Enter into thy masters ioy for 1 Cor. 2. 9. Eye hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that loue him There onely we shall be perfectly freed from all thirst then shall wee neither hunger nor thirst any more Apoc. 7. 16. then shall we be satisfied with the likenesse of God Psal 17. 15. yet euen in this life it yeeldeth marueilous comfort and peace to the conscience See the proofe of it in three points 1. There is not any one duty of piety that is performed with a good heart but it vseth to yeeld presently a sweet satisfaction and contentment to the conscience that maketh it say I am glad I haue done this Our Sauiour saith after verse 34. that it was his meat to do the will of God 1 Chron. 29. 9. The people reioyced when they offered willingly for they offered with a perfect heart This we shall finde in our prayers euen in those we haue powred out in greatest bitternesse of soule See the comfort Dauid found in that prayer which he began in great heauinesse of spirit Psal. 6. 8. Depart from me saith he all yee workers of iniquity for the Lord hath heard the voice of my weeping the Lord hath heard my supplication the Lord will receiue my prayer 2. True godlinesse and vprightnesse of heart doth not onely yeeld comfort for the present but it maketh the heart truely ioyfull and comfortable at all times that though most men iudge that the life of a Christian is the most tedious and vncomfortable life in the world the entring into this profession is a bidding adue to all mirth and ioy yet as our Sauiour said to
fragments and superficiall beginnings of true sanctification and grace may fall quite away and lose them Heb. 6. 4 5. Such as haue beene inlightened and tasted of Christ and of the good word of God and powers of the world to come and haue beene partakers of the Holy Ghost may fall away 2. Pet. 2. 20. 22. Such as had escaped from the filthinesse of the world through the acknowledgement of the Lord and of the Sauiour may be intangled therein againe and ouercome so as that their latter end may become worse then euer their beginning was But he that hath not onely tasted but drunke a sound draught of this water of life and let it downe can neuer lose it neuer cast it vp againe 4. A man that hath not only tasted but drunk of this water of life and truly receiued the Spirit of sanctification may seeme to haue lost it somtime for he may decay for a time in the measure of grace and lose the heate and feruency of the spirit that once he had as Christ complaines of the Angell of the Church of Ephesus he had left his first loue Apoc. 2. 4. 2. He may for a time lose the comfortable feeling assurance of grace and be in his owne sense as a man vtterly void of grace This was the case of the Spouse of Christ Cant. 3. 1. 2. and 5 6. Her well-beloued was gone 3. Hee may lose for a time the power and eâ—…icacie and operation of grace and fall into as grosse sinnes as any other man Dauid and Peter may be examples of this yea the best are in great and continuall danger to fall thus if they take not great heed vnto themselues Nay it is a very hard thing for any of Gods children to keepe themselues from these decayes Therefore are those exhortations so often vsed 1. Cor. 10. 12. Wherefore let him that thinketh hee standeth take heed least hee fall Heb. 12. 15. Looking diligently least any man faile of the grace of God least any roote of bitternesse springing vp trouble you and thereby many bee defiled Phil. 2. 12 13. Wherefore my beloued as ye haue alwaies obeyed not as in my presence onely but now much more in my absence worke out your saluation with feare and trembling For it is God that worketh in you both to will and to doe of his owne good pleasure You see then how euen they that haue indeed drunke of this water of life may seeme to haue it quite dryed vp in them But yet though this seeme so it is not so indeed for in all those three cases I haue mentioned ye shall see the children of God that had drunke of this Water of life they had in themselues this Well of water they had grace in them euen then when they seemed to haue lost it There is soundnes of grace in many a one that is much decaied in zeale as is plaine in the case of that Angell of Ephesus Apoc. 2. 2 3. Notwithstanding this his delay in his first loue the Lord knew approued of his workes and commendeth him for his labour and his patience and for this that he could not beare with them that were euill and that he tryed them that said they were Apostles and were not that he had borne and had patience and for his names sake had laboured and had not fainted 2. There is much grace in many a one that haue lost for a time their feeling as is plaine in the example of the Spouse Cant. 5. 6. She grieues and neuer giues ouer seeking till she had found her beloued 3. There remaineth grace in the regenerate euen then when they haue falne most fearefully Whosoeuer is borne of God saith the Apostle 1 Ioh. 3. 9. doth not commit sin for his seede remaineth in him and he cannot sin because he is borne of God the seede of God remaineth in him and therefore he cannot sinne as other men doe he cannot sin with the full consent of his will with the full sway of his soule as before he did This is euident in the example of Dauid for when he complaines as if he had quite lost the spirit Psal. 51. 11 12. Euen then he prayeth and prayeth so as he could neuer haue done if he had not had the spirit of grace in him For how can men call vpon him in whom they haue not beleeued saith the Apostle Rom. 10. 14. and Rom. 8. 26. it is the spirit it selfe that maketh intercession for vs and makes vs able to pray Hauing thus cleared the Doctrine let vs heare how it may be confirmed Let vs hearken vnto some plaine and pregnant testimones of holy Scripture to prooue this that whosoeuer hath truely receiued the Spirit of grace can neuer lose it Psal. 15. When Dauid had spoken of sundry fruits of regeneration hee concludes the Psalme thus verse 5. Hee that doth these things shall neuer be moued Psalme 19. 9. The feare of the Lord is cleane and endureth for euer Psal. 23. 6. Surely goodnesse and mercy shall follow me all the daies of my life So he that heares the Word and doth it is compared to a house that is built vpon a rocke which no raine nor flouds nor windes nor tentations how strong soeuer can ouerthrow Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers beleeue but for a time yet he that with an honest and good heart heares the Word shall keepe it Iohn 6. 56. Hee that eateth my flesh and drinketh my bloud abideth in mee In which respect sauing grace is called The good part that shall not bee taken away Luk. 10. 42. The immortall seede 1. Peter 1. 23. and was fitly resembled by that fire that came downe from heauen that neuer went out Leuit. 6. 12. The Reasons of this are principally three 1. The vnchangeablenesse of Gods loue and decree No man hath receiued the Spirit but onely such as God hath elected to saluation and loued in Christ before all worlds Rom. 8. 30. Whom hee predestinated them he called and none but them Acts 13. 48. So many as were ordained to eternall life beleeued Therefore true faith is called Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way 2. Pet. 1. 10. Now such as are elected cannot possibly fall away this our Sauiour speakes of as of a thing vtterly impossible The false Christs and false Prophets shall shew so great signes and wonders that they shall deceiue if it were possible the very elect faith lie Matth. 24. 24. The loue of God in Christ is vnchangeable Ier. 31. 3. I haue loued thee with an euerlasting loue saith the Lord therefore in mercy haue I drawne thee Whom Christ loues Iohn 13. 2. he loues vnto the end And those that come to him that is which beleeue in him Iohn 6. 35. he will neuer cast away Iohn 6. 37. The gifts and calling of God saith the Apostle Rom 11. 29. that is such
notwithstanding the grosse sins thou liuedst in before thy calling when there was in thee no grace at all nor loue to God he then loued thee so far forth as to giue thee his Word to offer his Son to thee to giue thee his spirit how canst thou doubt but he will much more loue thee and not cast thee off for thy sinnes now he hath giuen thee a heart to loue and feare his name Secondly this Doctrine serueth for our instruction and imitation that professe our selues to be the children of God we should be followers of God in this as deare children Ephes. 5. 1. 1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion so we should not be discouraged from endeauouring with all long sufferance by all meanes especially by prayer vnto God the conuersion of such as are yet without grace be they neuer so wicked specially such of them as God hath tyed vs vnto by any speciall bond when the Apostle had charged Timothy to take principall care of this that in the Church assemblies prayers of all sorts may be made for Kings and all in authority whereof at that time there few or none that professed or fauoured the truth 1. Tim. 2. 1 2. he tells him vers 3. that this is good and acceptable in the sight of God our Sauiour and giues this for the reason of it vers 4. because hee will haue all men of all sorts and conditions of men some to be saued and to come vnto the knowledge of the truth And 2. Tim. 2. 24 25. he saith the seruant and minister of the Lord must be gentle vnto all men apt to teach patient instructing with meeknesse euen them that oppose themselues And Tit. 3. 2 3. he requires of all the faithfull that in their whole conuersation they shew all meekenesse to all men considering how bad themselues euen the best of them were before their conuersion 2. As the Lord loueth no man the worse for that he hath beene after once he hath vnfainedly repented no more should we See this in the Apostles charge concerning the incestuous person Yee ought saith he to forgiue him and comfort him lest peraduenture such a one should be swallowed vp with ouermuch sorrow Wherefore I beseech you that you would confirme your loue toward him 2. Cor. 2. 7 8. 3. As the infirmities of Gods children doe not cause the Lord to despise them or dislike their good workes no more should the infirmities we discerne in them that feare God cause vs to despise them or minish that reuerence and loue that we owe vnto them Despise not any of Christs little ones Matth. 18. 10. Honour all that feare God Psal. 15. 4. THE TWO AND TWENTIETH LECTVRE ON AVGVST XV. MDCIX IOH. IIII. XIX XX. The Woman saith vnto him Sir I perceiue that thou art a Prophet Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WEe haue heard that in the former verses our Sauiour seeking the conuersion of this poore woman and finding she could not or would not vnderstand what he had said vnto her in the commendation of the water of life which he had to bestow vpon her discouereth to her the secret whoredome that she liued in Now in these words the Euangelist setteth downe the effect which this reproofe did take in her heart and how the grace of true conuersion did now begin to worke and shew it selfe in her And this he noteth in three singular effects and fruits of grace that did appeare in her First she denied not nor excused or extenuated the sin which he had charged her with though she might well think he was neuer able either by witnesse or presumptions to conuince her of it Secondly neither doth she like euer the worse of him for dealing thus with her though if she had had in her no better a spirit then she had at the first she would haue scorned and defyed him that he being so meane a person as his habite did giue him to be should thus controll her she would haue told him that he spake this but out of a malicious and hard conceit that he had either against her nation because she was a Samaritan or against her person because she had denyed him water This I say she had beene likely to haue done if she had had nothing but nature in her but she doth not so but out of a tender conscience which the word of Christ and his Spirit had wrought in her she freely acknowledgeth her sin yet doth not the Euangelist who sets downe but the briefe summes of those things that were spoken and done report that she confessed her sin in plaine tearmes but that she did it in a far more effectuall manner to expresse her repentance then could otherwise haue beene done in so few words more effectually then if she should plainely haue said It is true indeed Sir that man that I keepe is not my husband but I liue in shamefull Whoredome with him For in these words Sir I see that thou art a Prophet She doth not onely confesse the truth of that which he chargeth her with but she doth also professe the reuerence and honour she bare to his person and that she esteemed now of him much better then she did before And this is the second fruit of her conuersion which the Euangelist doth record The third is this that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to her secretest sins but ready also to charge her with them yet she doth not out of a seruile feare and guilty conscience shrinke away from him and shun his company but desireth further communication with him and seekes instruction and resolution from him in a case of conscience that did most neerely concerne her For being touched in conscience with remorse for her sin and carefull to seeke peace with God shee desireth to be resolued by him in the right way how she may seeke the Lord and do him that seruice that may be acceptable vnto him Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman let vs consider in order so as we may receiue instruction and comfort by them And first in that it is noted as a fruit of true conuersion and repentance in this Woman that being charged with her sin though it were secret she presently acknowledgeth it and saith as one being out of all doubt and fully resolued Sir I see that thou art a Prophet Wee learne That hee that is truely penitent for any sinne will bee ready to acknowledge his sinne euen to men when hee is charged with it He will be ready to acknowledge his sinne euen vnto men when he is charged with it I doe not say that a man is bound to acknowledge all his
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
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
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
serue him in my calling I get my liuing by my earnest labour I deale iustly with all men and God is a Spirit and will be worshipped in spirit it is the seruice of the heart that he lookes for hee cares not for these hypocriticall shewes it is no matter though I serue him not outwardly so long as I haue a good heart And there be three Reasons why men may not content themselues to serue God in spirit onely but must doe him outward and bodily seruice also 1. In respect of God for hee hauing created redeemed and sanctified our bodies as well as our soules is of right to haue homage and seruice done him by both 1. Cor. 6. 19 20. Yee are not your owne for yee are bought with a price therefore glorifie God in your body and in your spirit for they are Gods 2. In respect of our selues for the seruice we doe to God in our bodies is a great and necessary helpe to our spirits Rom. 10. 17. Faith commeth by hearing 3. In respect of others for our light should so shine before men that they may see our good workes see that we worship and serue God and glorifie our Father which is in heauen Matth. 5. 6. Why then may you say how doth Gods seruice now differ from that which was vnder the law seeing the faithfull then serued him in spirit and truth as well as we and we serue God with an outward ceremoniall worship as well as they I answer the difference stands in these two points 1. Though wee haue some outward worship and significant ceremonies now yet haue we nothing so much outward worship required of vs as was of them nor so many significant ceremonies as they had Besides their Sabbaths and new Moones they had many other festiuall dayes which they were bound to obserue their Temple and euery thing in it their sacrifices their offerings and purifications their Priests and euery thing that belonged to them were significant ceremonies we haue but a little outward worship in comparison required and but two only significant ceremonies left vnto vs by Christ. 2. Euen that outward worship that wee haue is much more plaine and spirituall then theirs was much more effectuall to worke vpon the vnderstanding and conscience then that was our ceremonies doe much more cleerely set foorth and represent that which they signifie then their ceremonies did Did not circumcision more cleerely represent the remission of our sinnes and regeneration by the merits of Christs blood then Baptisme Did not the slaying and eating of the Paschall Lambe more cleerely represent the Passion of Christ and the nourishment our soules receiue by it then the Lords Supper doth I answer no. For they represented Christ that was to come and take our nature vpon him and performe therein the worke of our redemption Ours represent Christ that is come and hath already taken our nature vpon him and performed fully the worke of our redemption And therefore theirs were both of them bloudy Sacraments to shew and figure vnto Gods people that blood was to be shed for the obtaining of these good things for them ours are without blood to shew to vs that Christs blood is already shed for vs and that there is no more blood to be shed for our sinnes Therefore Christ instituting the Lords Supper calls the wine his bloud that was already shed Matth. 26. 28. So that as the faithfull that liued in Christs time and saw all that performed which God had promised concerning him were much more confirmed in their faith and had much more comfort in the knowledge of Christ then those had that liued before and beleeued in him your father Abraham reioyced to see my day and he saw it by faith and was glad Iohn 8. 58. I tell you that many Prophets and Kings haue desired to see those things which yee see and haue not seene them and to heare those things which yee heare and haue not heard them Luk. 10. 24. When Simeon who had waited for the Consolation of Israel that is for Christs comming Luke 2. 25. had both seene Christ and taken him vp in his armes he was so comforted that he desired to liue no longer but cryed Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation Luke 2. 28 29 30. So our Sacraments that represent Christ as one that is already come and hath performed the worke of our redemption must needs make much more for the confirmation of our faith and comfort of our conscience then theirs did The sixt question followeth What was the cause of this alteration in the worship of God that the Lord in whom there is no variablenesse nor shadow of change Iam. 1. 17. would be serued after one manner vnder the Law and another vnder the Gospell vnder the Law with many ceremonies vnder the Gospell in a more spirituall manner I answer that this grew not from any alteration in the Lord but from the change that was in the state and condition of his Church In appointing that ceremonies and pompous worship vnder the law the Lord respected not so much his owne disposition as the weakenesse of that people and condition of those times 1. The Lord gaue them that kind of worship to restraine them from Idolatry which otherwise hee saw they were strongly inclined vnto Now that the Church is of greater strength hee hath appointed another manner of worship more agreeable to his owne nature and disposition 2. That worship was fittest for the Church in her child-hood the outward worship is easily performed though it haue most straight conditions annexed to it as we may see by that question and offer that hypocrites made Micah 6. 6 7. Shall I come before him with burnt offerings with calues of a yeare old Will the Lord be pleased with thousands of rammes or with ten thousands of riuers of oyle shall I giue my first-borne for my transgression the fruit of my body for the sinne of my soule but the inward and spirituall worship is not onely hard but impossible to be performed without the grace of God And therefore it pleased God in tender regard to the weakenesse of his Church vnder the Law to appoint vnto them more of that outward worship and to accept of their spirituall seruice though it were in small measure but now to require a greater measure of spirituall worship and enioyne little of the other Of children we require a bodily seruice in saying their prayers and graces and Catechisme and though they haue little or no vnerstanding and sense of that they say yet we take it in good part 3. Though God was able to haue established his spirituall worship before and to haue giuen his spirit to his Church vnder the Law in as great measure as now yet was it fit this honour should be reserued vnto the comming of Christ in the flesh he being the Son
haue an eye to and watch our hearts well they will be rouing And as this is needfull in all our prayers so especially in prescript and set formes of prayer which we haue oft accustomed our selues vnto 2. To set our selues as in Gods presence and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare Serue the Lord with feare Psal. 2. 11. in thy feare will I worship toward thine holy temple Psal. 5. 7. The second sort of hypocrites that do not worship God in spirit and truth are they that vse Gods worship or any part of it as a matter of ceremony and formality onely and neuer seeke in it the edification of the spirit and conscience 1. That Preacher is but an hypocrite that seeketh not so to preach as his preaching may haue power in the hearts of his hearers I will know not the speach of them that are puffed vp but the power For the kingdome of God is not in word but in power 1. Cor. 4. 19 20. And he maketh this a note of an able Minister of the Gospell when he is the Minister of the spirit 2. Cor. 3. 6. It is that we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers The seale of mine Apostleship are yee in the Lord yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry 1. Cor. 9. 2. 3. We had therefore need not onely to preach but to teach such Doctrine as is profitable and which particularly concerneth and is of vse to those we teach this was Pauls direction to Titus to teach and stand vpon those things in his Ministry that were good and profitable vnto men Tit. 3. 8. neither onely to teach but to vse application also Preach the Word reproue or conuince rebuke exhort 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites who so they haue a forme of Gods seruice neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry for what power feele they in it Such also are they as heare good Preachers and praise them but neuer examine what profit they receiue in their conscience by them When you praise a good Preacher whose Ministry you frequent with your tongue your life and vnreformed course doth disgrace him Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry in whose hearts the spirit of God hath written that of their Ministers commendation as may be read of all men 2. Cor. 3. 2. 3. The third sort of hypocrites that worship not God in spirit and truth are they that will be deuout in the exercises of Religion and zealous in profession Make a shew of godlinesse but deny the power of it 2. Tim. 3. 5. True Religion where it is receiued will command the heart and the whole man Let a man professe what he will if his heart and life be not reformed he is an hypocrite and whatsoeuer worship he doth to God is but a false worship We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 9. 31. yea the very seruice he doth to God doth but increase Gods wrath against him either amend thy life or giue ouer seruing of God THE THREE AND FORTIETH LECTVRE ON FEBRVARY XXVII MDCIX IOH. IIII. XXV XXVI The Woman saith vnto him I know that Messiah commeth which is called Christ when hee is come hee will tell vs all things Iesus saith vnto her I that speake vnto thee am he THese words containe the conclusion of that conference that was betweene our Sauiour and the Woman of Samaria In the interpretation of the words for the helpe of your memory these fiue questions are distinctly to be opened and resolued Whom meaneth shee here by Messias seeing it is plaine shee vseth this word as the proper name of some person I answer it is euident by the words following that she meaneth the same person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world was described and made knowne to them both by his natures specially his humane nature I will put enmity betweene thy seed and her seed it shall bruise thy head Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and by those offices he should exercise and whereby he should procure the saluation of his people viz. 1. His Propheticall office I will raise them vp a Prophet from among their brethren like vnto thee Deut. 18. 18. His Priesthood He shall be a Priest vpon his throne Zach. 6. 13. His Kingly office Reioyce greatly O daughter of Zion shout O daughter of Ierusalem behold thy King commeth vnto thee Zach. 9. 9. and by the place where he should be borne But thou Bethlehem Ephratah though thou be little among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel whose goings forth haue beene from old from euerlasting Mic. 5. 2. So had he three proper names in the Old Testament giuen him 1. One in respect of his two natures hypostatically vnited in one person Esay 7. 14. He shall call his name Immanuel 2. Another in respect of the obscure place of his education Zach. 6. 12. Behold the man whose name is the Branch 3. A third in respect of his office Dan. 9. 25. Messiah the Prince Now of all the names whereby our Sauiour was described in the Old Testament this name was the most famous among the Iewes When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue he asked them where Messias should be borne Matth. 2. 4. For though the Euangelist writing in Greeke vse the word Christ in that place yet it is certaine that he in his language vsed the word Messiah So Iohn 1. 41. We haue found the Messias saith Andrew to his brother Simon Now this Hebrew name Messiah and the Greeke name Christ doe in our language signifie the annointed one and we shall finde it was giuen to sundry others in the holy Scripture for the Kings of Gods people were called the Lords annointed 2. Sam. 19. 21. and so were the Priests Leu. 10. 7. and so were the Prophets Psal. 105. 15. Because euery one of these were by the ceremony of annointing as by a Sacramentall signe assured from the Lord that he would inwardly annoint them that is endue them with such graces of his holy spirit as whereby they might be enabled to discharge those offices that he called them vnto yet was this name of Messiah Christ the annointed of the Lord made a proper name onely vnto our blessed Sauiour 1. Because all those Kings
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
possibly be brought to a people in their case verse 6. 8 yet though first the message was so comfortable secondly the persons that brought it were such as they knew came immediately from God Exod. 4. 30 3â—… thirdly before when they brought them a message that was not altogether so full of comfort as this they receiued it and praised God for it Exod. 4. 31. yet now it is said Exod. 6. 9. they hearkened not vnto Moses they made no reckoning of any thing he had said And the reason is giuen for anguiâ—…h of spirit and for cruell bondage And this was not their case onely but it is the very naturall property and effect of extreme heauinesse to make the soule apt to refuse and reiect all comfort So is it said of Iacob when he thought Ioseph had beene slaine Gen. 37. 35. All his sonnes and his daughters rose vp to comfort him but he would not be comforted And Dauid complaines oft that in this case his soule refused comfort Psalmeâ—…7 â—…7 〈◊〉 Now for the second point The man that hath had the best gift in prayer shall be hardly able to make vse of it in this case Extremity of sorrow will make a man vnfit and vnable to lift vp hi heart to God in prayer in any comfortable manner True it is that first a man is best able to pray in affliction and sorrow if it be moderate Lâ—…rd in trouble haue they visited thee they powred out prayer when thy chastening was vpon them Esay 26. â—…6 Secondly no affliction can vtterly quench the spirit of prayer in the childe of God euen then when through extremity of anguish we know not what to pray for as we ought the spirit it selfe helpeth our infirmities and maketh intercession for the Saints according to the will of God And the Prophet saith that he cryâ—…d vnto God and sought him by prayer euen when his spirit was ouerwhelmed with sorrow when he was so troubled that he could not speake Psal. 77. 1 4. that he prayed in that case But he did it without comfort verse 3. I thought vpon God and was troubled I prayed and my spirit was fâ—…ll of angnish In which respect the man that is in extreme affliction is compared to a drunken man Esay 51. 21. Heare now thou miserable and drunken but not with wine And what good can a drunken man receiue by the Word O how can a drunken man pray The Vses of this Doctrine are foure First to perswade euery man to take heed of immoderate griefe and to fence his heart against excessiue sorrow specially for worldly things I doe not disswade you from all sorrow for I know that all sound Christians are giuen much to mourning Blessed are they that mourne Matth. 5. 4. Iohn 16. 20. Verily verily I say vnto you that yee shall weepe and lament and the world shall reioyce and yee shall sorrow And this exhortation must not be deliuered without caution in this secure age wherein men had more need to vse all their skill to moue men to mourning and lamentation And know therefore that first it is a signe and note of an vngracious heart for a man to abandon all sorrow and repose all his felicity in carnall ioy Luke 6. 25. Woe be to you that now laugh Eccles. 7. 6. The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth Secondly there be sundry cases wherein a man is bound to force his heart to griefe and sorrow as first for his sinnes when the faithfull looke vpon him whom they haue pierced by their sinnes they shall mourne for him as one mourneth for his onely sonne c. Zach. 12. 10. secondly for Gods corrections and tokens of his anger thou hast stricken them but they haue not grieued Ier. 5. 3. thirdly for the dishonour that is done to God by the sins of others Psal. 119. 136. Mine eyes gush out c. and fourthly for the miseries and afflictions of others Iob 30. 25. Did not I mourne for him that was in trouble was not my soule in heauinesse for the poore Thirdly know that sorrow is not alwaies hurtfull for a man but many times exceeding wholesome and profitable Eccles. 7. 4. It is better to goe into the house of mourning than into the house of feasting because this is the end of all men and the liuing shall lay it to his heart Yea verse 5. Anger is better than laughter for by a sad looke the heart is made better Though the griefe be such which a man conceiueth vpon this occasion that it euen troubles and disquiets the minde for that is meant by Anger in this place and in that also 1. Chron. 13. 11. Dauid was angry that the Lord had made a breach in Vzzah And though it be so great that he cannot hide it but make shew of it in the sadnesse of his countenance yet this will doe the heart good And of godly sorrow the Apostle saith 2. Cor. 7. 8. Though I made you sorry with my Letter yet doe I not repent It were a fond conceit for men to thinke that if they should giue place a little to godly sorrow it would bring them to despaire No no there is no such danger in it no it is the readiest and surest way to attaine to true and sound comfort Bee afflicted and mourne and weepe let your laughter be turned into mourning and your ioy into heauinesse Humble your selues in the fight of the Lord and he shall lift you vp Iam. 4. 9 10. But though this be so yet is this also the counsaile and exhortation of the Holy Ghost to moderate our sorrow and to take heede of that sorrow that is immoderate and excessiue There is a time to weepe and a time to laugh a time to mourne and a time to dance No man is bound to mourne continually to spend all his time in sorrow Eccles. 3 4. sufficient vnto the day is the euill thereof men should not giue way to vnnecessary sorrowes Matth. 6. 34. They that weepe should be as though they wept not they should so moderate their griefe as it may no way hinder them in any duty to God or man 1 Cor. 7. 30. yea euen of excessiue sorrow for sin 2. Cor. 2. 7. Ye ought to comfort him lest he be swallowed vp with ouer much heauinesse And this exhortation the Holy Ghost inforceth with sundry reasons 1. Immoderate sorrow and heauinesse of heart is a great curse of God Deut. 28. 65. The Lord shall giue thee a trembling heart and a sorrowfull minde And on the other side a cheerefull heart is spoken of as a great blessing Act. 14. 17. Filling our hearts with food and gladnesse 2. It is a great enemie to our health which God hath bound vs to haue care of Pro. 17. 22. A ioyfull heart causeth good health but a sorrowfull minde dryeth vp the bones Psal. 31. 10. My life is wasted with heauinesse
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
heart is thus to respect the Lord in euery thing he grieues and striues against his corruption and this with God is accepted for the deed if there be first a willing minde it is accepted 2. Cor. 8. 12. Lecture the hundred and fourth October 8. 1611. IOHN IIII. L. LEt vs now come to the second note of difference that is to be obserued in the manner of doing good duties The regenerate man performes the good duties he doth with his heart This we shall finde made a property of true obedience and the note of a sound conuersion Rom. 6. 17. God bee thanked that yee haue beene the seruants of sin but yee haue obeyed from the heart the forme of Doctrine whereinto yee haue beene deliuered He is the same inwardly and in his heart which he maketh shew of yea he hath more goodnesse within him than he can make shew of out of the good treasure of his heart he bringeth forth good things Matth. 12. 35. For the chiefe and most proper seate of grace is the heart and therefore the regenerate part is called the inner man Rom. 7. 22. In his dealings with men a man may know the soundnesse of his regeneration by this note Psalme 15. 2. He walketh vprightly and worketh righteousnesse and speaketh the truth from his heart Colos. 3. 23. Whatsoeuer ye doe doe it from the heart as to the Lord and not to men as if he should say Else ye serue not God in any thing ye doe So in the workes of mercy Esay 58. 18. If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darkenesse be as the noone day But specially in the duties of Gods worship a man may know the soundnesse of his regeneration by this note when he hath a care to doe that which he doth from the heart he makes outward profession of good things but his chiefe care is to be religious within He makes conscience also of 〈◊〉 thoughts cleanse me from my secret faults Psalme 19. 14. He is most troubled with his inward corruptions as Paul was O wretched man that I am who shall deliuer me from the body of this death Rom. 7. 24. Psal. 84. 5. Blessed is the man in whose heart are thy waies He knowes well that if the heart be reformed it will be easie to reforme the words and workes Matthew 23. 26. Thou blinde Pharisee cleanse first the inside of the cup and platter that the outside of them may bee cleane also Mal. 2. 16. Keepe your selues in your spirit and transgresse not So also in the particular duties of Gods worship it may giue a man assurance of his regeneration when a mans care is to performe them with his heart Euery one of vs in preaching must be able to say with Paul Romanes 1. 9. I serue God in my spirit in the Gospell of his Sonne And euery one of you in hearing must feele that in you that Lidia did Acts 16. 14. The Lord opened her heart that shee attended to the things that Paul speake And wee all when wee pray must bee able to pray as Paul speakes Ephesians 6. 18. With all manner of prayer and supplication in the spirit And when wee sing Psalmes Wee must make mâ—…lody to the Lord in our hearts Colossians 3. 16. As if hee should say The Lord regards no melody but that True it is there is many a regenerate man that findes much want of this inward truth of heart in the profession and practice of Religion and there is much hypocrisie in the heart of the best man that liues That which the Apostle speakes of Christ 1. Peter 2. 22. Who did no sinne neither was there guile found in his mouth is proper to Christ and could neuer truely be spoken of any meere man Let God bee true and euery man a lyar Romanes 3. 4. But yet this euery regenerate man shall finde in himselfe and may comfort himselfe in it First that this is a matter of griefe and humbling to him when at any time he hath felt this hypocrisie in himselfe and hath had his heart away in any outward seruice he hath done vnto God Secondly that ordinarily his care and vnfained desire hath beene in euery duty he hath done to God to doe it with his heart and so could neuer hypocrite nor naturall man say No hypocrite or naturall man hath his care to serue God with his heart eyther first in duties to men they doe as the Prophet speakes with flattering lips and with a double heart doe they speake Psalme 12. 2. secondly and in duties to God they are as they are described thou art neere in their mouth but farre from their reines Ieremie 12. 2. they draw neere to God with their mouth and with their lips they doe honour him but haue remoued their hearts far from him Esay 29. 13. The third note of difference is this That the regenerate man performes the duties that he doth out of loue to God yea out of such a loue as growes from Faith euen from the assurance he hath of Gods loue to him in Christ. True it is he feareth Gods iudgements passe the time of your soiourning heere with feare 1. Pet. 1. 17. and hee is partly mooued vnto obedience by the feare of Gods iudgements and ought so to be Eccles. 12. 13. Feare God and keepe his commandements And we finde by experience that many a good heart is subiect euen to this feare Psal. 119. 120. My flesh trembleth for feare of thee and I am affraid of thy iudgements Yea the Lord sees it very profitable and necessary for them that they should thus bee made acquainted with his terrours the flesh and vnregenerate part would hardly bee kept in any obedience without this curbe nor would bee forward to any good duties without this spurre 2. Corinthians 7. 1. Finish your sanctification in the feare of God Yet is this a sure note of difference betweene euery hypocrite or naturall man and him that is truely regenerate The regenerate mans obedience growes chiefly from a loue to God yea from such a loue as growes from Faith You shall see cleare proofe for both these branches Euery regenerate man loues the Lord. This is oft made the title of Gods seruants they are called such as loue him Psalme 5. 11. Let them that loue thy Name reioyce in thee and 69. 32. The seede of his seruants shall inherit Zion and they that loue his Name shall dwell therein And 119. 132. Looke vpon me and bee mercifull vnto me as thou vsest to doe to them that loue thy Name Rom. 8. 28. All things worke together for good to them that loue him 1. Corinthians 2. 9. Eye hath not seene nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that loue him Iames 1. 12. When hee is tryed hee shall receiue the Crowne of life which the Lord
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
strength of his Spirit support and enable him to beare it the spirit it selfe will helpe his infirmities Rom. 8. 26. 1. Cor. 10. 13. God is faithfull that will not suffer you to bee tempted aboue that you be able Fourthly he is assured that whatsoeuer affliction God layeth vpon him it shall in the end tend to his good and to the furtherance of his saluation Rom. 8. 28. Fifthly he knowes the end will pay for all and that after a while all teares shall be wiped from his eyes and he shall enioy vnspeakeable comfort Psal. 27. 13. I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing Now on the other side the man that wants this assurance of his saluation though he haue all the meanes in the world to secure and quiet his heart and to make it merry yet can he neuer attaine vnto true ioy and comfort nor keepe off extremity of griefe when the euill day shall come vpon him If any shall obiect against this that many of Gods children that are assured of their saluation are yet much oppressed with heauinesse and their liues are very vncomfortable and on the other side that many who want this assurance are knowne to haue the lightest and merriest hearts of all other men I answer For the faithfull first That they haue much inward ioy though they shew it not as other men yea oft times when their life seemes most vncomfortable to the worldly man and most full of misery Yea as Salomon saith of wicked mens ioy Pro. 13. 14. Euen in laughter the heart is sorrowfull so of the heauinesse of the godly it may be said oft times that euen in weeping their heart is full of comfort 2 Cor. 6. 10. As sorrowing yet alwayes reioycing That as Christ said Vers. 32. of this Chapter I haue meat that ye know not of so haue the godly much comfort which worldlings haue no skill of Pro. 14. 10. The stranger shall not meddle with his ioy 2 Though they be sometime in great heauinesse indeed yet it is not possible they should be ouercome of it but they shall certainly recouer themselues as 2 Cor. 4. 8. We are afflicted on euery side yet are we not in distresse in pouertie yet not ouercome of pouertie we are persecuted but not forsaken cast downe but perish not Because they haue euer in them the seed and root of true ioy Psal. 97. 11. Light is sowne for the righteous and gladnesse for the vpright in heart So that as it is not possible for him that is once truly regenerate to sinne as other men do because the seed of God and Spirit of Sanctification abideth in him 1 Ioh. 3. 9. So it is not possible for him that hath once attained to true assurance of his saluation to sorrow as other men do or to perish in despaire because the seed of God the Spirit of Adoption which is called the oyle of gladnesse Psal. 45. 7. abideth in him For this is that that Christ saith of this ioy Ioh. 16. 22. Your hearts shall reioyce and your ioy shall no man take from you And that makes Dauid say so confidently Psal. 37. 37. Marke the vpright man and behold the iust for the end of that man is peace And as for that which is obiected concerning the ioy of them that haue no assurance of their saluation I answer First that many times their mirth is but forced and counterfeit and when outwardly they make shew of much mirth their hearts within them are as heauy as lead 2 Cor. 5. 1â—… They reioyce in the face and not in the heart Pro. 14. 13. Euen in laughing the heart is sorrowfull And secondly though they seem very secure and pleasant in the time of prosperity while like drunken or mad men they haue no apprehension nor sense of their own estate yet in the euill day when their conscience shall be awakened their ioy will faile them and stand them in no stead That which is said of riches Pro. 11. 4. may be said likewise of merry company good cheare pastimes and musick They will not auaile in the day of wrath While they are out of Gods presence and forget him and their owne estate they are quiet and merry but when Gods glory shines but a little in their soules they are troubled out of measure as we see in the example of Balthazar Dan. 5. 6. O consider this ye that forget God esteeme not of the ioy of worldly men giue no rest to your selues till you haue gotten good assurance of your saluation and of the fauour of God in Christ For without this nothing will be able to giue you content and comfort in the houre of death and in the euill day Let this be thy desire and daily prayer to God that was Dauids Psalme 106. 4 5. Remember me O Lord with the fauour of thy people visit me with thy saluation that I may see the felicity of thy chosen and reioyce with their ioy The second preseruatiue against excessiue sorrow is the care of a good conscience That man that in all things is carefull to please God and to keep his conscience pure that he fall not into any knowne and grieuous sinne shall euer haue a quiet and chearefull heart 2 Cor. 1. 12. Our reioycing is this the testimony of our conscience that in simplicity and godly purenesse we haue had our conuersation in the world Yea this will make a man chearefull at all times and preserue him from sorrow not in prosperity only but euen in aduersity he that is of a merry heart he meanes whose heart is made merry this way euen with the testimony of a good conscience hath a continuall feast Pro. 15. 15. And in this respect the Apostle Ephes. 6. 14. cals righteousnesse the Brest-plate that will defend the heart euen in the euill day But on the other side the man that hath no care of a good conscience but giues himselfe liberty to liue in any one knowne sinne can neuer haue any sound ioy in his heart but must needs be ouer-come of sorrow and swallowed vp with heauinesse when affliction shall come vpon him For sinne certainly will bring sorrow sooner or later not onely in the life to come There shall be weeping and gnashing of teeth Mat. 8. 12. but euen in this life sinne will bring sorrow it is the proper and naturall effect of sinne and cannot be auoided Pro. 29. 6. In the transgression of an euill man there is a snare that is matter of sorrow and teares as appeares by the other part of the Verse But the righteous doth sing and reioyce They that haue multiplied their sinnes shall haue their sorrowes multiplied yea great sinnes will bring great sorrowes as we see in the example of Iudas Mat. 27. 3 5. And many such examples God giues men in euery age Neither hath it beene so with such as Iudas onely but euen with