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
of the prayers and to grant the requests of his seruants Psal. 145. 19. He will fulfill the desire of them that feare him he also will heare their cry and will saue them specially the prayers they make for spirituall things The speech pleased the Lord that Salomon asked this thing 1. Kin. 3. 10. Luk. 11. 13. How much more shall your heauenly Father giue the holy Spirit to them that aske him as if he should say that is a gift which you may be sure to obtaine if you beg it and which is meet for your heauenly Father to giue Insomuch as the Lords manner hath beene to meet his seruants as it were in the mid-way whom he hath seene comming towards him this way and to preuent them Esa. 65. 24. Yea before they call I will answer and while they are yet speaking I will heare As the Father of the Prodigall did Luk. 15. 20. When he was yet a great way off he saw him and had compassion on him and ran c. 3. He that desireth grace must needs haue the spirit for this desire cannot come of nature Phil. 2. 13. It is God that worketh in you both to will and to do of his owne good pleasure Yea this is a singular grace Ye haue begun saith the Apostle 2 Cor. 8. 10 not onely to do but also to be willing making it a greater grace to be willing and desirous to do well then it is to do the thing that is good and thereupon inferreth verse 12. If there be first a willing mind a man is accepted according to that he hath and not according to that he hath not Yea this is almost all that the faithfull haue many times to comfort themselues withall that they find in themselues an vnfained desire to please God This was all that Nehemiah could say of himselfe and the rest of his brethren Neh. 1. 11. that they did desire to feare Gods name And the Church Esa. 26. 8. The desire of our soule is to thy name and to the remembrance of thy holinesse and Vers. 9. with my soule haue I desired thee in the night This was Pauls comfort Rom. 7. 18. To will is present with me They must needs be sure therefore of grace that haue an vnfeined desire of it for they haue it already No man can vnfainedly desire faith that hath not faith nor repentance that hath not repented c. This Doctrine serueth first for the comfort of such as mourne in Sion because of their great want of grace Their faith knowledge hatred of sinne c. are so weake that they cannot discerne them and therefore doubt they are not in the state of grace Let such for their comfort apply this doctrine to themselues Thou desirest nothing in the world more then Gods fauour and grace thou mournest for the want of it Be of good comfort God accepteth graciously of this vnfained desire Remember to thy comfort Christ will not quench the smoking flaxe Mat. 12. 20. Remember how he accepted the weake faith of that poore man Mar. 9. 24. the truth whereof appeared most in a desire to belieue They that can but sobbe vnto God vnfainedly haue the Spirit of prayer though they know not what to pray as they ought Rom. 8. 26. 27. This thy desire is a certaine signe thou art in the state of grace and that thou shalt increase in grace also To euery one that hath and by exercising it doth shew that he hath any measure of true grace shall be giuen saith our Sauiour Mat. 25. 29. and he shall haue abundance And though thou do not yet thou shalt be sure one day to find comfort according to that propheticall prayer of Dauid Psal. 40. 16. which also implieth a promise in it Let all those that seeke thee be glad and reioyce in thee For exhortation vnto two duties 1. That what grace soeuer any of vs want wherein we find our selues most weake and defectiue as who feeles not in himselfe many defects we should seeke with faith and confidence to draw it out of the walls of saluation as the Prophet speaketh Esa. 12. 3. by this bucket of hearty prayer 2. Be in thy prayers more earnest and plentifull for heauenly then for earthly blessings For first no prayer pleaseth God so well Secondly In no prayer thou canst haue so much assurance to preuaile 3. This is the readiest and surest way euen to obtaine earthly blessings if thou canst seeke heauenly first and more earnestly according to that promise Mat. 6. 33. First seeke the Kingdome of God and his righteousnesse and all these things shall be added vnto yon For the reproofe and terrour of vngodly men First Is there not so much in thee as vnfainedly to desire Gods grace and thine owne saluation then art thou certainly quite void of all grace and consequently in a most miserable estate For the smallest measure of true grace that can be in a man is to hunger after grace in the want thereof Secondly This discouereth the fearefull estate of all such as shall perish euerlastingly They must needs be all inexcusable that perish because they did not so much as desire saluation nay like prophane Esaus they contemned it The Lord would haue saued them and they would not as Christ complaineth of the Iewes Mat. 23. 37. Insomuch as in the day of the Lord the father shall not pitie his owne child that is damned nor the child his owne father but euen in this that shall be fulfilled in that day which the Prophet speaketh in another case Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance But against all that hath beene said of this point it may be obiected that this is a hard and absurd Doctrine may any man be saued that will that desireth saluation is there any man so mad that would not be saued Doe we not read of Balaans Numb 23. 10. and of sundry others Mat. 7. 2â—… and 25. 11. Luke 13. 24. that haue desired to be saued and yet haue perished euerlastingly I answer it is true and I say further that if euery one that hath a kind of desire to be saued might come to heauen there would be but a few in hell But this I say also that none of all those haue missed of saluation or of sauing grace that haue desired it vnfainedly Fiue differences may be obserued betweene the desires of those men whose examples haue beene obiected and the desires of Gods children 1. They desire it not vnfainedly because they desire it not earnestly for they will take no paines to obtaine it nor vse the means with any diligence Pro. 13. 4. The sluggard lusteth but his soule hath nought and 21. 25. The desire of the slothfall slayeth him for his hands refuse to worke They will forgoe nothing for it The rich Ruler seemed earnestly to desire saluation Mar. 10. 17. but indeed he did not there were other things he
and by himselfe Luke 5. â—…6 He kept himselfe apart in the wildernesse and prayed he vsed this kind of praying in the morning Maâ—…e 1. 35. In the morning very early before day he arose and went out into a solitary place and there prayed He vsed it also in the euening Matth. 14 â—…3 Hee went vp into a mountaine alone hauing no house of his ownâ—… he was wont to goe abroad into the most solitary place to pray and when the Euening was come hee was there alone Yea this was his custome Luke 22. 39. Hee went as he was wont to the Mount of Oliues 5. He was wont to performe this worship of God with gestures and signes of as much reuerence humility and submission as we shall read any of Gods seruants haue beene wont to doe Luke 2â—… 41. He knecled downe and prayed Matth 26. 39. He fell on his face and prayed The Reason why he was thus diligent in worshipping God waâ—… not so much for his owne sake as for vs. For he had no need to pray for hee had all creatures in heauen and earth at command and by his word was able to doe what pleased him Matth. 8. 8 9. Speake the word onely and 〈◊〉 〈◊〉 shall be healed For I am a man also in authority c. Why then did he thus vse to worship God surely for our sake onely and not for himselfe but in respect of vs. Three Reasons there were for it 1. That he might purchase to vs eternall life it was necessary he should perfectly keepe the law for thus runs the Couenant Matth. 19. 17. If thou wilt enter into life keepe thâ—… commandements yea perfectly Gal 〈◊〉 1â—… This we were not able to doe therefore he Gal. 4 4 5. Was made vnder the Law that he might redeeme them that are vnder the Law that we might receiue thâ—… adoption of sonnes Therefore it became him to fulfill all righteousnesse Matth. 7 5. And this is a chiefe part of that righteousnesse God requireth of vs in his law that we worship him Mat. 22. 38. This is the first and the great commâ—…ndement 2. That he might giue vs an example for that which he speaketh of one of his actions may be said of all that he did in obedience to the morall Law Iohn 13. 15. I haue giuen you an example that you should doe as I haue done 3. That he might obtaine for vs the Spirit of God whereby we may be made able to doe the like For as the disobedience of Adam deserued that all his posterity should loose the Image of God and become like vnto him Rom. 5. 22. By one man sinne entered into the world so the actiue obedience of Christ hath deserued that God should renew his Image in all the faithfull and giue them his quickning spirit Rom. 8. 2. the Law of the spirit of life in Christ Iesus hath made me free from the law of sinne and of death The Vse of this Doctrine is to stirre euery one of vs vp to a greater conscience and diligence in all the duties of Gods worship specially in prayer For if the Sonne of God that had not such need to doe it in respect of himselfe yet vsed it so constantly and vsed it onely because the Law requires it of vs and that he might make himselfe an example to vs and that he might obtaine grace for vs to doe it what excuse can we that are bound vnto it by Gods Law and stand in such need of it haue for our ordinary neglect of publike prayer of prayer with our family of secret and priuate prayer 2 The second thing we are to obserue here is this that our Sauiour in commending the worship and Religion of the Iewes makes himselfe one of their number acknowledgeth himselfe a member of their Church professeth that himselfe did worship God as they did from whence this Doctrine ariseth for our instruction That those assemblies that enioy the Word and Doctrine of saluation though they haue many corruptions remaining in them are to be acknowledged the true Churches of God and such as none of the faithfull may make separation from We shall need no further proofe of this Doctrine then the example of our Sauiour himselfe If we consider on the one side how corrupt the State of the Iewes Church was in his time and on the other side how farre forth our Sauiour did communicate with them in the seruice of God 1. For the first what the state of that Church was in his time we may know if we consider 1. What the Priests and teachers were themselues that had the ordering of Gods worship 2. What the people were with whom he was to ioyne in Gods worship 3. What the worship it selfe was wherein he was to communicate 1. The Priests and teachers 1. Were ignorant and vnlearned Matth. 23. 16. 2. They were wicked and vngodly Matth. 23. 3. 3. They had a corrupt and vnlawfull enterance into their calling yea euen the high Priest himselfe For whereas by Gods ordinance he was to hold that office during his life this office was bought and sold and made annuall Iohn 11. 49. Caiphas was high Priest for that yeare 2. And what were the people Surely the most of them in all places where he conuersed were notoriously and obstinately wicked In Nazaret where he had liued most see what they were Luke 4. 28 29. All that were in the Synagogue when they heard this Doctrine were filled with wrath and rose vp and thrust him out of the Citie and lead him to the edge of an hill to cast him downe headlong But were they better in other places No he vpbraided all the Cities where most of his great workes were done Woe bee to thee Corazin woe be to thee Bethsaida Matth. 11. 20 21. And were the people of Ierusalem any better you shall perceiue that by that affection they shewed at the Passion of our Sauiour When Pilate a Gentile had made such an offer to them Luke 23. 18. All the multitude cryed at once not him but Barrabas and Matth. 27. 25. When Pilate had washed his hands and protested for Christ innocency then answered all the people and said desperately his blood bâ—… on vs and our children 3. The worship it selfe that was vsed in that Church had many corruptions in it 1. They vsed many superstitious ceremonies the obseruation whereof they vrged more strictly then the commandements and ordinances of God Mar. 7. 9. 2. The Temple was prophaned and made a den of theeues Matth. 2â—… 12 13. 3. The discipline and censures of the Church were shamefully abused Iohn 〈◊〉 22. The Iewes had decreed that if any did confesse that Iesus was the Christ he should bee excommunicated ipsofacto 4. The Doctrine was corrupt in many points as you shall finde Matth. 5. 2â—… 48. 5. Some corruption also was crept into the administration of the Sacraments For they kept it a day after our Sauiour who obserued the
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
of righteousnesse it was fit that at his rising all those mists and shadowes should vanish away It was fit that God should honour and solemnize the marriage of his Sonne with his Church and his triumph ouer Sathan c. by bestowing his gifts and graces more aboundantly vpon men then hee had done before To this the Apostle hath respect when he saith Ephesians 4. 8. When hee ascended vp on high hee lead captiuity captiue and gaue gifts to men Lecture the one and fortieth February 13. 1609. IOHN IIII. XXIII WEe haue already heard that these II. Verses consist of a Doctrine and of two reasons that are vsed to confirme it The Doctrine is this that they onely worship God aright specially now vnder the Gospell as worship him not with a ceremonious worship but in spirit and truth The Doctrine we finished the last day it remaineth now that we proceed to the Reasons that our Sauiour giueth here to proue that they that should now worship God with a ceremonious worship as the Iewes had done hitherto should not worship him aright but they onely that worship him in spirit and in truth The 1. Reason is in these words for the Father requireth euen such to worship him or the Father euen seeketh and desireth such worshippers The force of this reason stands in three points 1. That worship onely is to be giuen to God not which pleaseth and seemeth best to vs but which himselfe requireth and delighteth in It is no better then Idolatry and spirituall whoredome for vs to follow our owne heart and good meaning in this case Num. 15. 39. Yea a man shall highly prouoke God if he doe him any seruice that he requireth not Nadab and Abihu were destroyed with fire from heauen for offering incense with fire that he had not commanded them to vse Leuit. 10. 3. yea the care of a Christian must be not onely to doe God that seruice that he requires but to doe it also in that manner as he may please God in doing it or else he doth but loose his labour Dauid was exceeding carefull of this in all his prayers Psal. 19. 14. Let the words of my mouth and the meditation of my heart bee acceptable in thy sight And he professeth that if God when he prayed did not answer him that is giue him some comfortable assurance that he accepted and tooke his prayer in good part it would be euen a death to him Psal. 28. 1. Bee not deafe to me least if thou answer me not I bee like to them that goe downe to the pit And this should bee euery Christians care Heb. 12. 28. Let vs haue grace to serue him so as wee may please him 2. The Lord seekes and desires to haue such to serue him as worship him in spirit and in truth he euen seekes such worshippers yea he is greatly delighted with such a worship A strange thing it is that God should seeke or desire this at our hands that we should worship him For he hath no need of our seruice neither can he receiue any benefit at all by any worship we doe vnto him If we pray constantly in secret and constantly frequent the publike assemblies the benefit is wholly our owne Pro. 9. 12. If thou be wise thou shalt bee wise for thy selfe what shall the Lord gaine by it Iob 37. 5. If thou be righteous what giuest thou to him or what receiueth he at thy hand Nay the best seruice we can doe is so weakely and vnto wardly done as it is a wonder that God abhorres it not Esay 64. 6. All our righteousnesse is as filthy clouts Insomuch as the best of Gods seruants seldome please themselues in any seruice they doe vnto him but see cause of shame in the very best actions and seruices they haue done vnto him Nehe. 13. 2. Pardon me O my God according to thy great mercy Why what had he done that he craues pardon for Surely he had done an excellent peece of seruice vnto God he had shewed a marueilous zeale for the sanctifying of the Sabbath but he knew that good seruice of his was so imperfect so full of staines that he had need of pardon And yet such is the wonderfull goodnesse of God to them whom he loues in Christ such is the delight that he takes in his owne graces in the fruits of his owne spirit that as if hee should receiue some great benefit by it he seekes to vs and desires vs to serue him Call vpon me in the day of trouble Psal. 50. 15. seeke aske knocke that is pray earnestly and importunately Matth. 7 7 pray without ceasing 1. Thess. 5. 17. ye he professeth that he takes marueilous delight in our poore seruices we do vnto him This is plainely prooued by that speech the Lord vseth to his Church which is the company of all the faithfull Cant. 2. 14. My doue that art in the holes of the rocke in the secret places of the staires that is whose state is most stable and sure and against whom the gates of hell shall neuer be able to preuaile shew me thy sight let me see thee often come often vnto me let me heare thy voice pray often to me And marke the reason why he sues thus to his Church For thy voice is sweet and thy sight comely As if he should say howsoeuer thou thinkest of thy selfe whatsoeuer thou iudgest of thine owne prayers I assure thee that in my eare there is no musicke to that in mine eye there is no person in the world so well fauoured as thou art That euen as the affection that is in vs that are parents towards our little children when they begin to speake makes vs delight to heare them prattle though to another that hath not that affection it be very troublesome and though in anothers eye they seeme hard fauoured yet this fatherly affection makes vs thinke them to be very pretty and well fauoured children so is it with the Lord our God the fatherly affection he beares to vs in Christ makes him desirous to haue vs come oft to him to pray and worship him oft and to delight so much in our poore prayers though in themselues they be not worthy to be delighted in The Father seekes such worshippers Apoc. 5 8. The hearts of all the faithfull are compared to golden Viols full of odors What were those odors The prayers of the Saints of these true worshippers that worship in spirit and truth Why are the prayers of the godly called odors 1. In respect of the godly themselues because for the most part they yeeld a sweet sauour and vnspeakeable comfort vnto their owne hearts Iohn 16. 24. Aske that your ioy may be full But 2. Chiefly in respect of the Lord for the faithfull themselues sometimes feele no sweetnesse in their prayers but to the Lord their prayers are euen as the sweetest odors euen such prayers as themselues feele small sweetnesse or delight in are most pleasant
and delightsome to the Lord. Hezechia felt small sweetnesse in that prayer he made when in his sicknesse he turned his face to the wall and wept sore when his heart was so oppressed with griefe that he could not speake but in his prayer chattered like a swallow and mourned like a doue Esay 38. 14. But the Lord tooke great complacencie and delight in it as may appeare by the reward he gaue him for it presently for before the Prophet Esay whose message from the Lord you know had beene the occasion of that good Kings heauinesse was gone out into the middle of the Court the Lord bad him turne againe with a quite contrary message and tell Hezechia that he had heard his prayer euen that vncomfortable prayer and seene his teares and healed him so as within three daies he should be able to goe vp into the house of the Lord yea that he would also adde vnto his daies 15. yeares 2. King 20. 4 5. Dauid felt small sweetnesse in the prayer he made at that time when he said in his hast he was but a cast-away but euen that prayer was a sweet odour vnto God as appeares by the comfortable answer he receiued from God euen at that time Psal. 31. 2â—… Though I said in my hast I am cast out of thy sight yet thou heardest the voice of my prayer when I cryed vnto thee Will God so farre foorth respect the prayers that his poore seruants make vnto him in spirit and in truth euen when their hearts are so oppressed with griefe that they cannot pray with any cheerefullnesse yea then when in affliction of mind they haue so farre forth yeelded to their infidelity as that they doubt they are no better then Hypocrites and Reprobates that he desires euen then such prayers he would haue them euen when they are in that case to pray to him yea he delights and takes pleasure euen in such prayers Then is this most true which our Sauiour here teacheth vs that the Father euen seekes and desires such worshippers as can worship him in spirit and in truth though they doe it weakely and vnperfectly 3. Yet will the force of this reason the better appeare if we consider the third point Viz. How the Lord stands affected to that worship which hypocrites doe vnto him that worship him onely in ceremony not in spirit and in truth 1. He regards not such seruice men doe to him nor takes any pleasure in it Esay 〈◊〉 What haue I to doe with the multitude of your sacrifices as if he should say what care I for them Gen. 4 5. Vnto Cain and to his offering the Lord had no respect No not when they pray to him with most deuotion and earnestnesse as in their extreame affliction yet the Lord regards it not no more then you regard the roaring of the Beare or Bull when they are baited This the Hypocrites complaine of Wherefore haue we fasted and thou seest not Wherefore haue wee afflicted our soule and thou takest no knowledge Esay 58. 3. And thus the Lord threatneth Pro. 1. 26 27. 28. I also will laugh at your calamity I will mocke when your feare commeth when your feare commeth as desolation and your destruction commeth as a whirle-wind when distresse and anguish commeth vpon you then shall they call vpon me but I will not answer they shall seeke me early but they shall not finde me Though such a man doe the very same seruice vnto God that the Lord hath in his Word commanded though he say good prayers heare the Word sincerely taught receiue the Sacraments sincerely administred he doth but loose his labour he hath done a thankelesse office because God desireth no such matter at their hands Psal. 50. 16. Unto the wicked God saith What cause hast thou to doe to declare my statutes or that thou shouldest take my Couenant in thy mouth As if he should say What hast thou to doe to serue God Therefore it is added in that place of Esay 1. 12. Who required this at your hands to tread in my Courts As if he should say fitter for you to be in your shops or in the ale-house or any where else then here Psal. 118. 20. This is the gate of the Lord the righteous shall enter into it Many others come in that are not righteous nor haue so much as a desire to be godly or purpose to leaue their sinnes but hate them that are godly with all their hearts but alas the Lord takes no pleasure to see such here but askes them who gaue them authority to come hither It is not so dangerous a presumption I assure you for a Rogue that hath the plague running on him to presse into the Kings priuie Chamber and there to offer to waite at his Table as for the drunkard and whoremonger and swearer and hater of godlinesse to come into Gods House or to take vpon him to doe God any seruice Marke how the Lord casts this in the teeth of vngodly men Ier. 7. 9 10 11. Will you steale and commit adultery and sweare and come and stand before mee in this house whereupon my name is called Is this house become a den of theeues or a receptacle for whores and adulterers for swearers and drunkards behold euen I see it saith the Lord. 2. He desires not their seruice but reiects it Esay 1. 11. I desire not the blood of bullocks nor of lambs nor of goates No Did not the Lord himselfe require and command these sacrifices yes to his people the true worshippers he did but not to the hypocrite and wicked man 3. He abhorres the best seruice they can doe to him and detests them euen for praying to him and taking vpon them to doe him seruice Esay 1. 13. Incense is an abomination to mee I cannot suffer your new Moones nor Sabbaths my soule hateth your new Moones they are a burden to mee I am weary to beare them It is a thing the Lord abhorres and hates to see a wicked man vse prayer frequent the Church-assemblies A strange and fearefull yet a most true saying marke vpon what warrant I speake it Pro. 21. 27. The sacrifice of the wicked is an abomination how much more when hee brings it with a wicked heart As if he should say Though he doe not meane ill in it but haue a good meaning in it to serue God yet is it an abomination to the Lord. If any shall say this is strange Doctrine if we be neuer so bad would you not haue vs come to Church would you not haue vs pray and serue God Many a bad man hath receiued much good by comming to Church I answer 1. God indeed hath commanded all men to serue him the Morall Law was giuen to Adam and all his posterity wicked men shall be damned because they haue not vsed to pray and heare his Word yea it shall be easier in the day of iudgement for that wicked man that hath vsed to serue
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
may want and begge and famish before they die For though the Lord in infinite bounty do bestow those blessings on wicked men in great abundance Psal. 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his because he hath no promise for it nay the contrary they haue cause to looke for Thirdly But if thou be assured that thou art one to whom these promises do belong then 1. Know that God doth this to humble thee Deut. 8. 2. and labour to find out thy sinne and to make peace with God Lam. 3. 39. 2. Know that God is able to helpe thee either by inclining the hearts of the rich hard though they be to shew compassion on thee yea such as of all other thou hadst least hope to receiue reliefe from he can make Esau kinde to Iacob Gen. 33. 15. and the Egyptians bountifull to Israel Exod. 12. 36. 3. If he giue thee no better meanes then thou hast yet he can make them stretch out and suffice thee Daniel and his fellowes that did eate nothing but pulse and dranke nothing but water were fatter and fairer then all the children that did eate the Kings meat Dan. 1. 12 13. A little that the righteous man hath is better then the riches of many a wicked man saith Dauid Psa. 37. 16. But will God work miracles now Yes surely rather then his promise should faile that he hath made to his people Is my hand shortened saith the Lord Esa. 50. 2. This resolue vpon 2. Chro. 16. 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect toward him And of this also Mark 9. 23. All things are possible to him that belieueth And therefore be thou confident with Iob Chap. 13. 15. Though he slay me yet will I trust in him and with the three nobles to die rather then to helpe thy selfe by vnlawfull meanes Dan. 3. 13. Lecture the eight March 21. 1608. IOHN IIII. XII IT remaineth now that we proceed to the second reason she giueth against the speech of Christ and that is set downe in this Verse she could not vnderstand or belieue that Christ could giue her any other water that was better then the water of that Well because Iacob gaue them that Well and it was the best water he could giue for it was the same that himselfe and his children and cattell did drinke of and she thought it was not possible that he could be a greater or better man then Iacob or be able to giue a better water then he was able to giue Art thou greater then our father Iacob saith she Now for the better vnderstanding of these words that so we may receiue instruction and profit by them three errours are to be obserued in this reason the woman vseth For 1. Iacob gaue not that Well to the Samaritans but he gaue both it and that part of the country where it stood to his sonne Ioseph as the Euangelist hath said ver 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur and not by Iacob as you shall see 2. King 17. 24. 2. Iacob was not their father neither according to the flesh for you shall read who were the ancestors of whom the Samaritans were descended 2. King 17. 24. nor according to the spirit for in this case those onely were to be accounted the children of Iacob that were of Iacobs religion and walked in his steps Psal. 24. 6. This is Iacob Iohn 8. 39. If ye were Abrahams children ye would do the works of Abraham But so did not the Samaritans for Iacob neuer worshipped any Idoll nor Image nor would suffer any in his family to doe it as ye shall find Gen. 35. 2. But the Samaritans worshipped many false gods 2. Kings 17. 29 30. and Images verse 41. 3. Admit Iacob had beene their father and had giuen them that Well yet was Christ able to giue her better water then that which Iacob gaue to his children And though Iacob were of great authority and credit in the Church for his faith and piety yet was it great ignorance and infidelity in her to preferre him before or match him with Christ or to alleadge his authority to the discrediting of that which Christ had said for the grace Iacob had he had it from Christ and he was but a seruant Christ was his Lord Heb. 3. 5 6. The Doctrine then that we are to learne from this reason and argument that the woman vseth against the speech of Christ is this That the credit of good and holy men is oft abused by the ignorant and wicked to the discredit of Gods truth This woman alleadgeth not against Christ the credit and authority of any of her neighbours or of their true ancestors but Iacob is the man whom she setteth against Christ. Yea the more holy and vertuous that Iacob was the stronger she takes her argument to be against Christ. I will not trouble you with many proofes Take the example of the Iewes in Christs time and you shall find proofe enough of this doctrine The worthiest men that euer liued in the Church and such as would haue counted it their happines to haue liued in that time when God was manifested in the flesh as our Sauiour teacheth vs Luke 10. 34. They were euer the men whose name and credit was set in opposition against Christ. The Iewes oft aduance the credit of Abraham and Moses and the Prophets as if they had beene admirers of their vertues when they saw that they might thereby discredit Christ and his Doctrine Iohn 8. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy selfe and Iohn 9. 28. 29. Be thou his Disciple we are Moses Disciples but this man we know not from whence he is Was Abraham indeed or Moses or the Prophets on their side against Christ or were they indeed the true children of Abraham or of the Prophets Nothing lesse but if any of them had beene liuing they would haue beene as bitter enemies to them as they were to Christ and this our Sauiour often telleth them of Ye seeke to kill me saith he Ioh. 8. 40. a man that hath told you the truth which you haue heard of God this did not Abraham And Ioh. 5. 45. There is one that accuseth you euen Moses in whom ye trust And Mat. 23. 30. He taxeth them for grosse hypocrisie because they said that if they had been in the daies of their fathers they would not haue been partakers with them in the bloud of the Prophets The reasons why they did so and why all wicked men haue beene so apt to abuse the name and authority of the most holy and worthy seruants of God are principally two 1. To gaine credit to themselues with the people For they know that all men
4. But let euery man prooue his owne worke and then shall he haue reioycing in himselfe and not in another The more pretious this treasure is the more need thou hast to take heed thou be not deceiued in it As the wise Merchant did when he had found the true treasure he hideth it and for ioy thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subducit sese he withdraweth himselfe to consider well and try whether it were true treasure indeed before he sells all that he hath to buy the field where it was Matth. 13. 44. 3. Thou maist if thou wilt try certainely discerne this 1. Cor. 2. 12. The Spirit is giuen vs to that end that we may know the things that are giuen vs of God Some rules I will giue thee whereby thou maist know whether the good things that are in thee be the fruits of grace indeed 1. If they be done by the direction and warrant of the Word thus is Iosias goodnesse commended by the Holy Ghost to be true goodnesse indeed it was according to that which was written in the Law of the Lord as we reade 2. Chron. 35. 26. 2. If thy intent in doing of them be to please serue and honour God not to serue thy selfe or men By this note the Apostle describeth truth of grace both in himselfe and in others Of himselfe he saith Gal. 1. 10. that he did not in his Ministery seeke to please men but that he serued God in his spirit in the Gospell of his Sonne Rom. 1. 9. And of others he saith Rom. 14. 6. that he that did either regard or not regard a day was not to be despised or iudged an hypocrite so long as he did that which he did vnto the Lord and in a care to please and approoue himselfe vnto him 3. If thou doest what thou doest in loue to him because thou knowest how much he is delighted with and honoured by thy obedience For the Apostle saith Gal. 5. 6. that that is true faith and such as will auaile a man and stand him in stead that worketh by loue and causeth him to doe euery good worke that he doth out of loue vnto God And our Sauiour by this argument comforts Peter and assureth him that the fall that he had taken was not vnto perdition because as hee proueth by appealing to his own Conscience Ioh. 21. 15. there was still notwithstanding he denied him with his mouth in his heart an vnfained loue vnto him 4. Ifthou doe what thou doest of faith and the loue thou bearest to him grow from thy assurance that he loueth thee in Christ and that thou art his child that he hath forgiuen thee all thy sins this was the roote of Marios loue Luke 7. 47. shee loued much because she knew many sinnes were forgiuen her 3. To exhort such as haue receiued any grace to take heede of going backe This doctrine tends not to licentiousnesse as Papists slander it For 1. We grant the best may fall and cannot choose but fall vnlesse he take great heed 2. God will be as angry with their sins and correct them as sharpely as others God is very terrible in the assembly of his Saints saith the Prophet Psal. 89. 7. as is euident in the example of his seuerity towards Dauid 2. Sam. 13. 11. 12. Though they cannot fall to death they may receiue such bruises and maimes as they shall neuer clawe of haply while they liue and loose the sense of Gods fauour which they esteeme more of then of all the world Dauid professeth Psal. 46. 7. that there was no ioy in the world comparable vnto the ioy that he found Thy loue is better then wine saith the Spouse Cant. 1. 2. 3. If euer they recouer as they that euer had truth of grace shall certaine doe yet they shall doe it with more difficulty then any other sinner as wee may see in the example of Dauid Psal. 51. Obserue therefore and take heede of those things whereby the good estate of thy soule may be impaired And those are two principally 1. As it is with the state of the body with-hold food and rest and exercise from it and the strongest body will decay so is it with the state of the soule with-hold from it the meanes of grace and it will decay 1 Thess. 5. 19. 20. If Prophecyings be despised the spirit will be quenched yea Pro. 29. 18. Where there is no vision the people will decay Yea Heb. 3. 13. If we doe not daily by all good meanes exhort and stirre vp our selues we are in danger to be hardened 2. As it is with the body by poysoning or wounding it the life of it if it be not quite taken away yet will be endangered and the health and strength of it impaired greatly so it is with the soule by sinning against conscience which is as poyson and a stabbe giuen vnto it it is greatly impaired See this in Dauid and Peter after they had yeelded once to sinne against their conscience they grew weaker and weaker more and more vngratious When Dauid had once yeelded to his lust then he cloakes it and addes sinne to sinne in a strange manner Peter when he had denyed once his Master then he doth it with oathes and execrations and strange impudency THE TWELFTH LECTVRE ON APRILL XXV MDCIX IOH. IIII. XV. The Woman faith vnto him Sir giue me this water that I thirst not neither come hither to draw OVr Sauiour hauing in the two former verses prooued that the Water of life which he had to giue was farre more excellent then the water of Iacobs Well this poore woman though she had before obiected and reasoned against it is now through the diuine power that shee felt in his word conuinced and beleeueth that he had indeed a water to giue that was better then that of Iacobs Well which he that hath once drunke of shall neuer thirst againe And out of this perswasion she had of the truth of that he had said shee did now beare a reuerent estimation to his person whom at first she esteemed basely of as of an ordinary Iew she desireth this water that he had spoken of and saith vnto him Sir giue me of that water yet still conceiuing that this thirst he had spoken of was but the thirst of the body and the Water of life but a materiall water she desires it onely out of a carnall respect she had to her owne profit and ease for so she saith Sir giue me of that water that I may not thirst and come hither to draw First then in that this woman being yet a naturall and wicked woman beleeues now the word of Christ likes it and was affected with it and desires this water he had spoken of and yet doth all this in a carnall respect to her profit and ease We learne That the principall thing the naturall man respecteth in the affection he seemes to beare vnto the Word is his carnall ease and contentment
he gaue himselfe too much to sleepe 2. Sam. 11. 2. When it was toward euening he rose from his bed and walked on the roofe of his house Idlenesse is dangerous for any man and will breed much corruption in the heart as the land vntilled will grow full of weedes and the standing poole full of filthy and noysome things That made Salomon speake thus of the idle person Pro. 6. 14. Lewd things are in his heart he imagineth euill at all times But especially it is dangerous for such as whose condition and estate forceth them to leade a single life The Apostle hauing spoken 1. Tim. 5. 11. of wanton young widdowes verse 13. He notes this a cause of their wantonnesse that they were idle and went about from house to house as they that had nothing to doe To conclude this point if any single person can fare plentifully and liue idly neuer doing any worke neuer taking any booke in hand seldome rising before tenne a clocke and yet keepe himselfe chaste in body and mind I dare be bold to say he hath more strength in him then euer Dauid had 6. He that would keepe himselfe from vncleanenesse must exercise himselfe in the duties of piety with an vpright heart When the Apostle had said 1 Tim. 4. 7. Exercise thy selfe vnto godlinesse He adds a reason verse 8. Godlinesse is profitable vnto all things And if for all things then will it preserue a man from this tentation also This we shall finde prescribed by the wisedome of God Pro. 23. 26 27. My sonne giue me thy heart and let thine eyes obserue my waies For a whore is a deepe ditch and a strange woman is a narrow pit The Word of God if a man exercise himselfe in it and heare and reade and meditate in it with an honest heart hath this vertue in it to preserue a man from this sinne Pro. 6. 23. 24. The commandement is a lanthorne and instruction a light corrections for instruction are the way of life But how prooues he that verse 24. To keepe thee from the wicked woman And Pro. 2. 10. 11. When wisedome entreth into thy heart and knowledge delighteth thy soule then shall counsaile preserue thee and vnderstanding shall keepe thee And vers 16. It shall deliuer thee from the strange woman If any man shall obiect that there are many that haue professed Religion that yet are knowne to haue liued in this sin I answer That such were hypocrites and professed Religion with an irreligious heart Eccl. 7. 28. He that is good before God shall be deliuered from her but the sinner shall be taken by her And on the other side he that despiseth Religion let him vse neuer so many meanes to keepe himselfe chast yet can he haue no assurance to be preserued from this sinne Because God hath threatned to punish the contempt of Religion in men by giuing them vp to this sin Rom. 1. 28. As they liked not to retaine God in their knowledge hee gaue them ouer to a reprobate minde to doe those things that are not conuenient being filled with all vnrighteousnesse fornications c. Now as all men that desire to keepe themselues free from this sinne had need to pray much to heare and reade the word much so specially such young men as by their condition and estate of life are enforced to leade a single life Psalme 119. 9. Wherewith shall a young man cleanse his way By taking heed thereto according to thy word So that if such single persons as doe fare plentifully liue idly seldome or neuer pray seldome or neuer heare or read the Word yea despise and hate piety should keepe themselues chast it were one of the greatest wonders that euer God wrought 7. He that would keepe himselfe from vncleanenesse must not despise or willfully neglect the benefit of lawfull marriage True it is all are not bound to marry For 1. Such as God hath giuen the gift of continency vnto may vse that gift and liue single all men cannot receiue this saying saith our Sauiour Matth. 19. 11. saue they to whom it is giuen and verse 12. Hee that is able to receiue it let him receiue it 2. All such are bound to seeke of God and vse all meanes to obtaine that gift as by reason of their outward estate cannot see how they shall be able to liue in wedlocke without much trouble and distraction I would that all men were euen as I my selfe saith the Apostle 1. Cor. 7. 7. and verse 26. I suppose that this is good for the present distresse I say that it is good for a man so to bee that is to be single and vnmarried 3. There is no faithfull man whom the Lord hath by necessity restrained and with-held from the benefit of marriage as the childe that cannot obtaine consent of parents the married persons who by sicknesse or necessary absence are separated for a time but if by all good meanes with an honest heart he seeke it of God hee may bee assured to obtaine this gift For that grace without which they cannot chuse but liue in sinne the faithfull may be assured by vertue of that promise Luk. 11. 13. If you being euill know how to giue gifts vnto your children how much more shall your heauenly father giue his holy spirit to them that aske him to obtaine if they seeke it But the person whom the Lord hath not thus restrained from marriage if he cannot by the vse of all good meanes obtaine the gift of continency is bound to marry to auoid fâ—…rnication let euery man haue his owne wife and let euery woman haue her own husband saith the Apostle 1. Cor. 7. 2. Yea and say he could containe himselfe from any filthy act if he cannot containe from inward burning he is bound to marry if they cannot containe let them marry it is better to marry then to burne saith he 1. Cor. 7. 9. For this is the chiefe meanes ordained of God to preserue men from this sin Yea this is now the chiefe end and vse of this ordinance of God though at the first institution before the floud propagation of the Church and mutuall helpe and comfort was the chiefe end Wherefore did God at the first ordaine marriage and made for Adam but one Woman because he sought a godly seed saith the Prophet Mal. 2. 15. And the Lord said in the first institution of wedlocke Gen. 2. 18. it is not good for man to bee alone I will make him an helpe meet for him To preserue vs from vncleanenesse to auoid fornication let euery man haue his owne wife c. saith the Apostle 1. Cor. 7. 2. Neither is it possible for any that wants the gift of continencie to keepe himselfe chast if he doe wilfully neglect marriage either for that he iudgeth that estate lesse holy then the single life or more chargeable and more subiect to trouble Nay though he doe marry if he be not therein carefull to marry with
men 1. Cor. 11. 16. Good customes taken vp vpon good grounds receiued and long continued among Gods people should not lightly be broken and laid downe For the Israelites 2. Kings 17. 34. are blamed for breaking their customes The Apostle commends sundry truths to the people of God by this argument that they had receiued them and makes that a further bond vnto their conscience 1. Cor. 15. 1. I declare to you the Gospell which I preached to you which ye also receiued and wherein yee continue And Phil. 4. 9. Those things which ye haue both learned and receiued those things doe and the God of peace shall bee with you Yea it is no small sinne for any priuate man to breake the good orders and customes of the Church of God or to seeke to be priuiledged and exempted from them There is a generall rule giuen vs Pro. 2. 20. Walke in the waies of good men and keepe the waies of the righteous and God hath made a promise to them that will learne the waies of his people and conforme themselues vnto them Ier. 12. 16. Say there were no law to bind vs to giue euery Sabbath somewhat at Church to the reliefe of the poore yet the very custome of a Congregation being according to the word for the Apostle saith he set this order in all the Churches of Galatia 1. Cor. 16. 1. should bind vs to continue in it and cannot be despised by any without sinne Say there weâ—… no law to bind such as haue committed fornication with the publique scandall of the Congregation to professe their repentance publikely for the satisfaction of the congregation Yet the very custome of the congregation grounded vpon Gods Word as this is for the Apostle required that the fornicator should be put from among them that is separated from the priuiledges of the Church till he had professed his repentance 1. Cor. 5. 2. And our Sauiour inioynes him that had giuen offence but to one member of the Church not to presume to offer his gift to God till he had made satisfaction to his neighbour Mat. 5. 24. And how much more respect is to be had to a whole congregation then to any one member I say this very custome of the congregation thus grounded vpon the Word should not be violated in fauour of any man These foure points being thus premised it remaines that I confirme the Doctrine viz. That it is dangerous in matters of Religion to ascribe too much to antiquity or to the custome or example of our forefathers For proofe of this Doctrine looke into the holy Scriptures and into the examples of all ages and you shall find that the chiefe hardner of men in superstition hath beene the antient custome and vse of their forefathers so the Prophet speaketh of the Iewes in his time Ier. 9. 14. They walked after the stubbornenesse of their owne hearts and after Baalims which their fathers taught them And the Apostle Peter saith of them he wrote to 1. Pet. 1. 18. That all their vaine conuersation was receiued by tradition of their fathers and in this place the thing that hardened the Samaritans in their superstition was this their fathers worshipped in this mountaine The Reasons why it is not safe but dangerous in matters of Religion to rely too much vpon antiquity and vpon the custome of our forefathers are these 1. Because it is euident that many of the grossest errors that euer were in Religion are of great antiquity The Idolatry of the Pagans was of great antiquity Ioshu 14. 2. The superstition of the Iewes that hold the obseruation of Moses ceremonies necessary to saluation is of great antiquity For it began in the Apostles dayes Acts 15. 1. The corruptions of Religion that the Pharisees held in Christs time were very antient Matth. 5. 21 27 33. Yee haue heard it hath beene said to them of old time c. And so the errours of the Papists may not be denied to be very antient For the mystery of iniquity began to worke euen in the Apostles time 2. Thess. 2. 7. 2. It is no vndutifulnesse in a child to swerue from his fathers example in any thing wherein his father hath swerued from the Word of God Our parents must be obeyed in the Lord Eph. 6. 1. and are called the parents of our bodies and the Lord the Father of our spirits and consciences Heb. 12. 9. And in this case we haue a rule Matth. 23. 9. Call no man father vpon earth for one is your father which is in heauen The Vse of this Doctrine is manifold First For the iustifying of our Religion against one of the chiefe obiections the Papists make against it namely that it is new and no elder then Luther and for the confirming our hearts against it If this should be true it were indeed sufficient to prooue it a false Religion But first it should not seeme strange to vs to haue the true Religion of God charged with noueltie This is an old slander What new doctrine is this say the Iewes of Christs owne doctrine Marke 1. 27. May wee know what this new doctrine is whereof thou speakest say the Athenians to Paul Acts 17. 29. 2. It is euident by authenticall stories that this truth that we professe hath had many witnesses in euery age since the Apostles times euen in the darkest times of Popery And though Master Luther were Gods blessed instrument to bring it to light in this last age as Hilkia was of finding the booke of Gods Law 2. King 22. 8. Yet was not he the author of it no more then Hilkia was of that 3. Say we could not shew any that had professed it for 1500. yeares before Luther yet because we hold nothing but that which hath witnesse of the law of the Prophets as Rom. 3. 21. Our Religion must needs be held to be truely antient 2. For defending of our selues against the imputation of vndutifulnesse towards our ancestors which the Papists also cast vpon vs as if by professing this Religion we did condemne all our forefathers For first many that liued in the midst of the darknesse of Popery were extraordinarily preserued from the grosse errors of the Papists as the three children were in the fiery furnace Dan. 3. 27. and inlightned with the knowledge of the truth which we our selues doe now professe as may euidently be prooued by storie Neither should this seeme strange since we know the Lord hath beene wont at such times and in such places as hee hath denyed the ordinary meanes of grace vnto to preserue instruct and saue his Elect extraordinarily so he had 7000. in the ten Tribes that had not once bowed their knee to Baal 1. King 19. 18. So he wrought faith in Rahab while she liued among the cursed Cananites Heb. 11. 31. And in the wise men while they liued in the East in the midst of Pagans and Idolaters Mat. 2. 1. 2. 2. Many that professed Popery in
their life time might yet find mercy with him specially in the most fundamentall point of faith the doctrine of iustification at the houre of death which we haue no cause to doubt of not only because the Scripture hath reuealed that the Lord vseth to call some at the last houre Matth. 20. 6 7. But because we find by experience that euen now adayes though men be now farre more obstinate and more setled in Popery then our forefathers could be as hauing stronger meanes to corrupt and poyson them then they had and though their sinne be farre greater then the sinne of our forefathers was because they sinne against the light that is so clearely reuealed yea many of them in Apostasie from the truth they had formerly professed Yet euen now adayes many Papists finde that mercy with God as to renounce Popery at the houre of their death in that maine doctrine of iustification by workes 3. We haue the rather cause to hope and iudge that our forefathers many of them did finde that mercy with the Lord because we know by those monuments of pietie that they left behind them that they had the zeale of God in them which is a good ground of hope as we may see Pauls hearty desire and prayer to God for Israel was that they might be saued because they had the zeale of God Rom. 10. 1 2. 4. Say the Papists could certainely prooue that our ancestors did both liue and die Papists yet is it no vndutifulnesse in vs to swerue from their example in that wherein we are sure they swerued from the Word of God and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case as we haue heard 3. For the discouering of the weake foundations that most Papists haue to build their conscience on in the matter of their Religion which is no more but this that their parents and ancestors were of that faith and not Papists onely but euen the greatest part of ignorant people haue no other ground for many things they hold in Religion but onely this the custome of their neighbours and of their forefathers 4. For the conuincing of Popery to be a false Religion euen by this their owne argument that it is a new Doctrine and hath no true antiquity to commend it vnto vs. 1. We are well able to shew that many of their errors were not receiued into the Church 600. yeares after Christ. Wee are able to name the first authors of many of their corruptions 2. Though we could not prooue they sprung vp since the Apostles times nor name the time when they first were broached it would not follow from thence that their Religion is the faith that was first deliuered by the Apostles For 1. Many heresies began in the Apostles dayes 1. Iohn 2. 18. and 4. 1. yeá of Popery it is said that it began to worke then 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error that they vse to creepe in so priuily that they cannot easily be spied or discerned Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And aboue all heresies Popery is called a mystery Thess. 2. 7. No maruell therefore though men could not discerne when first it began to worke 3. There be many grosse errours that haue beene held in the Church as the Papists themselues will confesse the first author whereof can not be named 4. The Reason is euident why the errours of Popery were not easily discerned at the first nor opposed because they many of them especially carried so great shew of holinesse and were haply first broached by such as were esteemed holy and good men 1. Timothy 4. 3. They teach lyes through hypocrisie 3. Though we had no other reason to prooue their Religion to be new this is sufficient that it is not grounded vpon the holy Scriptures THE TWO AND THIRTIETH LECTVRE ON NOVEMBER XXI MDCIX IOH. IIII. XXI XXII XXIII Iesus said vnto her woman beleeue mee the houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father Yee worship that which ye know not wee worship that which wee know for saluation is of the Iewes But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him THese words containe the answer that our Sauiour giueth vnto that question and doubt which the woman of Samaria had propounded to him in the former verse Her question was as we haue heard concerning the place of Gods worship yet not concerning the place of Gods morall worship for she knew well enough that the Iewes vsed to pray and to reade and preach not in Ierusalem onely but in all their Synag gues But her question was concerning the place of Gods solemne worship which stood in sacrifices and other ceremonies appointed in Moses Law which the Iewes held might be performed onely in Ierusalem the Samaritans only in the Temple they had vpon mount Gerizim This she being ignorant and superstitious esteemed to be the onely worship of God And concerning the place where this worship was to bee performed she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts First concerning the place of Gods worship which shee desired to be resolued in and that is set downe verse 21. The second concernes the worship itselfe which she did so highly esteeme of and that is set downe in the three verses following The summe of the first part of his answer which is contained in this 21. verse and concernes the place of Gods worship is this that though the time had beene that the Iewes by good warrant of Gods Word had held Ierusalem and the Temple there and the Samaritans out of their superstition had held mount Gerezim and the Temple there holier then any other place in the world besides and that the worship done there euen for the place sake was more acceptable to God then if it had beene done in any other place yet the time was now at hand that all difference of places for Gods worship should bee taken away and this partition-wall that was betweene the Iewes and the Samaritans and all other nations should be broken and that therefore there was no cause she should trouble her selfe about the place of Gods worship to know whether of the two places were the holier or the better to serue God in And this he is not content barely to affirme but confirmes it to her by a vehement asseueration Woman belieue mee this is so For the interpretation of the words and clearing them from all obscurity we must obserue 1. That by the houre he speakes of here he meanes the iust time and moment that God in his eternall counsaile had set for the abrogation of the ceremoniall Law and that was
the time of his death and Passion when so soone as he had said Iohn 19. 30. It is finished He gaue vp the Ghost and presently the vaile of the Temple was rent from the top to the bottome Matth. 27. 51. From that houre there was no more holinesse in the Temple then in any other place 2. By saying the houre commeth and not shall come his meaning is to note It should come presently So Micah 7. 4. The day of thy watchmen and thy visitation commeth So Psal. 37. 13. hee seeth that his day is comming 3. That when hee saith they shall worship God neither in this mount nor at Ierusalem his meaning is not that it should be vnlawfull after his death to worship God in either of those places For the Apostles and the rest of the faithfull did after his death and ascension continue dayly with one accord in the Temple Acts 2. 46. But his meaning is they should not doe it onely there nor be addicted to those places more then to any other 4. That when he saith ye shall neither in this mount nor at Ierusalem c. speaking to one person in the Plurall Number he meaneth all such as desired to serue God aright as this poore woman now did intimating also therein that this woman should become a true Christian a true worshipper of God 5. That by the Father is not meant the first Person in the Trinity as if our worship and prayers were onely to be directed vnto him but the whole God head As 1 Cor. 8. 6. There is but one God which is the Father Ephes. 4. 6. One God and Father of all which is aboue all and through all and in you all And the reasons why God is called the Father are these 1. Because hee is the fountaine of our being and of our whole well-fare As Mal. 2. 10. Haue wee not one Father Hath not one God made vs 2. Because this of all names is fittest to allure vs to worship him and call vpon him so soone as Gods Spirit makes vs able to pray it teacheth vs to cry Abba Father Gal. 4. 6. And our Sauiour of all the names and attributes of God teacheth vs to call him by that name when we would pray vnto him Matth. 6. 9. 3. In this place specially he calls him the Father rather then God to meet with the superstitious conceit this woman had of her Fathers and to teach her that in the matter of her conscience and Religion one Father onely is to be acknowledged euen the Lord according to that Matth. 23. 9. Call no man your Father vpon earth for one is your Father which is in heauen These words then thus interpreted diuide themselues into two parts 1. The asseueration whereby he confirmes and seekes to perswade this Woman in the Doctrine that he teacheth in these words Woman beleeue mee 2. The Doctrine it selfe which he teacheth and confirmeth to her by this asseueration The houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the father Now that we may receiue instruction from the first part it is to be obserued here that our Sauiour being to teach vnto this woman a great point of Doctrine touching the abrogation of the law of Moses and of the Temple such a point as he had not taught before vnto any as being a Doctrine indeed which the Iewes were not fit to heare he vseth no proofe and authority to confirme it vnto her but his owne bare testimony Woman beleeue mee as if he should haue said rest not thy conscience vpon the example of thy forefathers nor of thy neighbours giue not credit vnto them in this case beleeue me giue credit to mee Whence we learne this Doctrine This honour is due to Christ and to him alone to be beleeued in matter of Doctrine vpon his owne Word None of all the Prophets durst challenge this to themselues but as they that came not in their owne name but were onely messengers from another and interpreters of the will of another they deliuered their Doctrine alwaies vnder this warrant Thus saith the Lord Ier. 2. 2. Ezech. 2. 4. Nor any of the Apostles whatsoeuer Paul taught he was wont to confirme it by authority of the written word Act. 28. 23. Hee preached to them out of the law of Moses and out of the Prophets They did not desire that any thing should be receiued into the Church vpon their credit but they did carefully shun this as an high presumption This was the speech of the Prophets Esay 21. 10. That which I haue heard of the Lord of hoasts the God of Israel haue I shewed vnto you And this was the speech of the Apostle 1. Cor. 11. 23. I haue receiued of the Lord that which I haue deliuered vnto you And on the other side we shall finde our Sauiour taught after another fashion not as an interpreter of the law but as the law-giuer himselfe Luke 4. 32. They were astonied at his doctrine for his Word was with power and Matth. 7. 29 He taught as one hauing authority and not as the Scribes nor as any other teachers were wont to doe Indeed hee oft confirmes his Doctrine by Scripture Iohn 6. 45. Luke 19. 46. and 24. 46. This he did 1. Either in respect of their weakenesse whom he did instruct because they did not so fully know him to be the Sonne of God but the testimony of the Scripture was of more authority with them I receiue not the testimony of man saith he Iohn 5. 34. but these things I say that yee may be saued Therefore he alledging the Scripture calls it their law Iohn 8. 17. and 10. 34. and 15. 25. Or 2. To confirme vnto them the authority of the Scriptures and to giue vs an example But that was more then he was bound to doe or then he was wont vsually to doe Therefore this was the vsuall confirmation hee gaue of his Doctrine Iohn 3. 3. 5. Verily verily I say vnto you And against all the false interpretations of the law of God that had beene deliuered by the antient fathers he opposeth no more but his owne authority ye haue heard that it was said thus and thus to them of old time But I say vnto you thus and thus Matth. 5. 22. The Reasons of the Doctrine are two 1. The Reason why our Sauiour was to bee beleeued on his bare word is because euen as hee was man there was no sinne nor error in him 1. Pet. 2. 22. Hee did no sinne neither was there guile found in his mouth But he was more then man he was God himselfe He was the Author of the whole Word of God which is therefore called the Word of Christ Col. 3. 16. and therefore hee needed not to confirme any thing by Scripture Euery word he spake was the Word of God and therefore credit was of right due vnto it without any further proofe It was he that said Pro. 8. 8. All the
Nation so vnlikely to receiue the Gospell as they Rom. 11. 8. God hath giuen them the spirit of slumber c. vnto this day No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes For what people euer did beare so euident markes of Gods wrath and indignation as they haue done What people was euer so like to be a people that God hath hated and accursed and reiected as they Which makes the Apostle to say 1. Thess 2. 16. Wrath is come vpon them to the vttermost These things considered we may wonder that the Lord should euer vouchsafe them that honour as to make them his stewards to put them in trust with the keeping of all his treasure and with the dispensing of it to his whole family but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people No maruell though the Apostle calls this a mysterie Rom. 11. 25. Well hath the Lord reuealed to vs any reason of this why he should thus farre forth honour this nation yes surely 1. They haue thus reiected the Gospell not of meere malice but ignorantly out of a blinde zeale And now brethren I woâ—…e that through ignorance ye did it as did also your fathers Acts 3. 17. In persecuting the faithfull they thought they did God seruice Iohn 16. 2. They had in them the zeale of God euen then Rom. 10. 2. 2. The purity and life of Religion which they shall discerne in the Gentiles shall be a meanes to draw them as the Idolatry and other sinnes of Christians hath beene the meanes to harden them thus long Saluation is come vnto the Gentiles for to prouoke them to iealousie that through your mercy they also may obtaine mercy Rom. 11. 11. 31. But thirdly the chiefe Reason is that ancient and vnchangeable loue which God did beare to their fathers Abraham Isaac and Iacob and the Couenant he had made with them With Abraham the Lord had made this euerlasting Couenant Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation I will remember my Couenant with Iacob and also my Couenant with Isaac and also my Couenant with Abraham will I remember and will remember the land Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth and I will establish vnto thee an euer lasting Couenant And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles Rom. 3. 3. What if some of them did not beleeue shall their vnbeliefe make the faith of God without effect And why notwithstanding the fearefull Apostacie wherein now they lye God will shew mercy to them againe and make them his people Rom. 11. 16. If the first fruits be holy so is the whole lumpe if the roote be holy so are the branches The Vse of this Doctrine is 1. To conuince the Religion of the Papists Who though they do apishly and superstitiously imitate the Iewes in those things which God hath forbidden them to imitate them in for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes and it is euident that God hath long since abrogated that ceremoniall worship Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the true worshippers shall worship the Father in spirit and in truth yea he hath condemned the vse of it Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Gal. 5. 2. yet do they deny that honour to the Church of the Iewes which our Sauiour here hath giuen vnto it For 1. They receiue sundry bookes for the Old Testament which the Church of the Iewes neuer acknowledged Whereas all the Scripture of the Old Testament is called their Law all the Oracles of the euer-liuing and iust God in the Old Testament were committed to them and they faithfully kept them to Christs time or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions yea to this very day they do keepe them truely and faithfully insomuch as though their Rabines haue giuen very many false and blasphemous interpretations and glosses yet they cannot be charged in any of their writings to haue corrupted the Text by adding one word or letter vnto it or by taking or diminishing one word or letter from it 2. They hold Rome to be the mother Church vnto all the world to which all other Churches are to conforme themselues and from which they are to receiue direction whereas we haue heard that honour belongeth onely to the Church of Ierusalem 3. They haue very many things in their Religion which they hold for matters of saluation their whole Hierarchy and many Doctrines also that they teach which neuer came from the Church of the Iewes Whereas it is very euident and certaine that though they can pretend neuer so great antiquity for any thing they hold if they cannot proue it was taught and receiued in the Church of the Iewes it cannot be of God To teach vs how to stand affected to the people and Nation of the Iewes 1. We should obserue and wonder at the fearefull iudgement of God vpon that Nation not onely in that slauery bondage and contempt they haue liued in for these sixteene hundreth yeeres but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them For if God haue thus dealt with that people for their sinne and contempt of his Gospell which of all people in the world he loued best and had most obliged himselfe vnto how can we hope to escape if we sin as they haue done This vse the Apostle makes Rom. 11. 21. if God spared not the naturall branches take heed least he also spare not thee 2. We should obserue and wonder at the truth and mercy of God who for his promise sake hath so strangely preserued that Nation and people all this while insomuch as they remaine at this day an exceeding great people 3. We may not hate their name and Nation but loue them and pray for them and vse all meanes to further their conuersion Sundry forcible Reasons there be to mooue vs vnto this 1. The affection that Gods good and godly seruants yea Christ himselfe did beare vnto this people not withstanding their sin and obstinacy See Pauls affection to them his hearts desire and prayer to God for Israel was that they might be saued Rom. 10. 1. and 9. 2 3. he had great heauinesse and continuall sorrow in his
heart and could haue wisht that himselfe bad beene accursed from Christ for restoring of them into Gods fauour See what affection Christ did beare vnto them Luke 19. 41 42. he wept and expressed exceeding compassion towards Ierusalem 2. For their Ancestours sakes the most honourable Nation vnder heauen they haue beene Christ himselfe was a Iew. No nation is able to deriue their pedigree nor bring so Authenticall Records for it as they See how Paul euen before the Corinthians that were Gentiles glorieth in this 2. Cor. 11. 22. Are they Hebrewes so am I are they Israelites so am I are they the seede of Abraham so am I This reason the Apostle giues for the affection he bare to them Rom. 9. 5. For if such respect was had to Iezabel because she was a Kings daughter though otherwise she had beene a wicked woman 2. King 9. verse 34. How much more respect deserueth this Nation euen for this 3. The promise we haue heard God hath made vnto that Nation that he will call them and make them his people againe should prouoke vs to pray for them See the force of this reason 2 Sam. 7. 27. For thou O Lord of hostes God of Israel hast reuealed to thy seruant saying I will build thee an house therefore hath thy seruant found in his heart to pray this prayer vnto thee 4. The glory that shall redound to God by their conuersion For then shall he be more purely worshipped then he is hitherto by all his Elect throughout the world 5. The good that we our selues haue receiued from them For they before the time of our calling prayed for vs and earnestly desired our conuersion as appeares We haue a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for Cant. 8. 8. and by sundry Psalmes Psal. 87. And from them we receiued the Gospell and worship of God in which respect also we may be called their debters as Rom. 15. 27. To comfort such as haue at any time had good euidence of Gods loue to them in Christ. For such may by this example be assured that though they haue iustly deserued he should cast them off and though through the tokens of Gods anger that are vpon them either inwardly or outwardly their owne reason and sense may perswade them he hath cast them off indeed yet whom he hath once loued in Christ and receiued into his couenant and called effectually to be his people and giuen his Spirit vnto them he will loue to the end and can neuer cast them off Ier. 31. 3. I haue loued thee with an euerlasting loue therefore with louing kindnesse haue I drawne thee And Iohn 13. 1. whom Christ loueth he loueth to the end And Rom. 11. 29. the gifts and calling of God are without repentance Let vs therefore giue all diligence to make our calling and election sure and seeke good euidence to our selues that God loueth vs in Christ 2. Pet. 1. 10. There is no certainety in the loue of any mortall creature which yet thou so much dotest vpon but the loue of God is certaine and vnchangeable For the comfort of Christian parents Many are the priuiledges which the Lord hath vouchsafed vnto our children but this is the chiefe that if we know our selues to be the children of God we may be assured that some of our posterity shall be so likewise So that this may quiet and secure our hearts though we haue many children and little to leaue them not only in the whole course of our liues but euen in the houre of death If 1. Wee haue good assurance that ourselues are within Gods Couenant 2. That we haue done our endeauour to bring vp our children in Gods feare and to make them his children THE NINE AND THIRTIETH LECTVRE ON IANVARY XXIII MDCIX IOH. IIII. XXIII XXIIII But the houre commeth and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and in truth WE haue already heard that the answer our Sauiour maketh to the question which the woman of Samaria mooued vnto him consisteth of two parts 1. A commendation of that outward worship the Iewes vsed in comparison of that of the Samaritans 2. A discommendation of that outward worship of God which the Iewes vsed in comparison of that which God would shortly establish in his Church The former part of this answer is set downe in the 22. verse which we finished the last day The latter part of his answer is contained in these words which I haue now read vnto you The summe and effect of this part of his answer is this That though the worship which the Iewes then did to God were farre better then that of the Samaritans yet this ceremoniall worship which the Iewes vsed though it were commanded of God himselfe was not so much to be esteemed as she conceiued but should shortly be abolished and in stead thereof another forme of Gods worship should be established which should not consist in ceremonies and shadowes which suited best mans carnall and corrupt nature but should be spirituall as best agreeing to the nature of God and haue in it the truth and substance of all that which was figured and shadowed in those ceremonies The parts of this Text are two 1. A proposition or Doctrine concerning the true worship that Christians are to giue vnto God Now the true worshippers shall worship the father in spirit and in truth which is repeated with some increase they that worship him must worship him in spirit and in truth 2. The Reasons of this doctrine and Proposition and they are two 1. Because the Father euen seeketh or desireth to haue such worshippers 2. Because God is a Spirit and must therefore haue such worship and seruice done vnto him as is suitable to his nature The Proposition or Doctrine is inlarged or set forth by two circumstances 1. The Person to whom this spirituall worship is to be giuen the Father 2. The time when this spirituall worship shall be giuen vnto him the houre commeth and now is First then it is here to bee obserued that our Sauiour speaking of the worship that Christians should giue vnto God which should be farre better then that which the Iewes then vsed calls God to whom this worship was to be done the Father and that so oft euen three seuerall times once verse 21. and twise in this verse What should bee the reason of this Surely our Sauiour doth hereby intimate one chiefe cause why the Christians vnder the Gospell should doe God better seruice then the Iewes had done vnder the Law because they shall conceiue of God as of their Father True it is the Lord was a Father to his people vnder the Law and so they conceiued of him but the Lord hath reuealed
here opposed either vnto a false worship or vnto hypocrisie but vnto the ceremoniall worship So that in both these words one and the selfe same thing is vnderstood by our Sauiour and it is as if he should haue said the true worshippers now shall worship God without ceremonies Yet are neither of these words superfluous but as spirit is opposed to the ceremoniall worship as it was an externall and carnall worship so truth is opposed to it as it was full of shadowes and figures And thus is this word truth taken Dan. 7. 16. I asked him the truth of that is the meaning and that that was signified by all this so he told me and made mee the interpretation of the things All the ceremonies were shadowes Colos. 2. 7. The whole Tabernacle was a figure Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come and not the very liue picture of them Now our Sauiour saith that the truth and substance of those things that were shadowed by the ceremoniall worship shall be in our worship vnder the Gospell We shall finde that the ceremonies were shadowes and figures not onely of Christ and of those good things we receiue by him but also of those graces and good things as should be in the faithfull the members of Christ. 1. Circumcision was but a shadow What was the truth and substance of it Surely the circumcising and cutting off by true mortification the corruption of the heart Rom. 2. 28. That is not circumcision which is outward as if he should say that was but a shadow then verse 29. Circumcision is that of the heart in the spirit and not in the letter The Iew had but the shadow of circumcision euery true worshipper now hath the truth and substance of it 2. The casting of leauen out of all their houses in the feast of the Passeouer Exod. 12. 15. was but a shadow What was the truth and substance of it That they that would serue God with comfort and ioy must purge out the old leauen of malitiousnesse and wickednesse and keepe this feast with the vnleauened bread of sincerity and truth 1. Cor. 5. 7 8. The Iew had but the shadow of the Passeouer euery true worshipper now hath the substance of it 3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God Heb. 9. 22. Without shedding of bloud there was no remission And the Law was that whosoeuer brought one of these sacrifices to God must in presenting it to be offered by the Priest put his hand vpon the head of it and leane vpon it or else it could not be accepted of the Lord for his attonement Leuit. 1. 4. And that when it was slaine by the Priest the blood of it must be sprinkled vpon the people Exod. 248. Now this was but a figure and a shadow what was the truth and substance of it Surely that no man euer shall haue Christs Sacrifice accepted of God for his attonement vnlesse by a liuely faith he can apply Christ vnto himselfe leaning and relying with confidence of heart vpon him vnlesse he be able to say this is my sacrifice this is he that hath borne my sinnes and my punishment as Gal. 2. 20. He hath loued me and giuen himselfe for mee And Esay 53. 4. Surely he hath borne our infirmities and carried our sorrowes The blood of Christ will doe a man no good vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ which is therefore called the blood of sprinkling which speaketh better things then the blood of Abel Heb. 12. 24. 4. They had also many Eucharisticall Sacrifices Sacrifices of thankesgiuing which were called Peace-offerings When they would solemnely professe their thankefulnesse to God for any blessing receiued they were wont to doe it by sacrifices and peace-offerings yea as the cause of their thanksgiuing did exceed so were they wont to exceede and abound in these Sacrifices So it is said of the people of God after their returne to Ierusalem out of their captiuity Neh. 12. 53. The same day they offered great Sacrifices and reioyced for God had giuen them great ioy And of Salomon it it is said that at the dedication of the Temple he offered a sacrifice of two and twenty thousand bullocks and an hundreth and twenty thousand sheepe 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow What was the truth and substance of it Surely the spirituall sacrifices whereby Christians are to praise God and shew themselues thankefull vnto him for his mercies were figured and shadowed by those Sacrifices as namely 1. A contrite heart When a man out of the consideration of Gods mercy can vnfainedly repent and lament that he hath by his sinnes offended so good a Father this is a true Sacrifice of thanksgiuing Psal. 51. 17. the Sacrifices of God are a broken spirit 2. Obedience When a man can in thankefulnesse to God for his mercies sacrifice himselfe vnto God resigne himselfe wholly vnto his obedience and seruice this is a true sacrifice of thankesgiuing Romanes 11. 1 2. I beseech you by the mercies of God that you giue up your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God and fashion not your selues like vnto this world but bee you changed by the renewing of your mind 3. Prayer When a man can finde that the experience hee hath had of Gods goodnesse stirreth him vp to goe oft to God in prayer and so to depend vpon him for all good things this is a true sacrifice of thankesgiuing Heb. 13. 15. Let vs therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name And Psal. 116. When Dauid had said verse 12. What shall I render to the Lord for all his benefits towards me He resolues himselfe verse 13. I will take the cup of saluation and call vpon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices he sets downe verse 14 15. What are the true sacrifices of thankesgiuing which he delighted in Offer vnto God praise and pay thy vowes to the most high and call vpon me in the day of trouble 4. Good workes When a man in thankefulnesse and loue to God for all his mercies doth deale iustly and mercifully with all men for the Lords sake then offereth he to God a true sacrifice of thankesgiuing Heb. 13. 16. To doe good and to distribute forget not for with such sacrifices God is well pleased So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome An odour that smelled sweet a sacrifice
acceptable and pleasant vnto God Phil. 4. 18. So then we see now what our Sauiour meanes when he saith the true worshippers shall worship God in truth The Sacraments and sacrifices of the Iewes were but shadowes and figures the true worshippers of God vnder the Gospell shall haue in them the truth and substance of that which was shadowed in those ceremonies The true and substantiall worship of God consisteth in a liuely faith vnfained repentance absolute obedience to the will of God in all things hearty prayer loue iustice mercifulnesse sincerity and such like graces of Gods Spirit Thus haue I gone through the two first questions I propounded for the better vnderstanding of this Doctrine In the foure other that follow I will be briefer The third question is What meanes our Sauiour by the houre that commeth and now is When should the true worshippers worship God in Spirit and in truth When should this spirituall and substantiall worship of God that we haue heard of begin was the ceremoniall worship at an end when he spake this I answer no For after this time Matth. 8. 4. Christ sends the Leper to the Priest and bids him offer his gift appointed in the Ceremoniall Law And Christ himselfe obserued the feast of vnleauened bread at which time the Text saith Luke 22. 7. The Passeouer must bee killed This houre and time began not till Christ had suffered and was glorified and ascended into heauen Presently when Christ had said in his Passion Iohn 19. 30. It is finished It is said Matth. 27. 51. The vaile of the Temple was rent in twaine from the top to the bottome then was the Ceremoniall worship abrogated And when Christ ascended and was glorified then began the time when the true worshippers should worship God in spirit and in truth This is plaine Iohn 7. 39. This spake he of the Spirit which they that beleeued in him should receiue for the Holy Ghost was not yet come because that Iesus was not yet glorified Now because this time of Christs Passion and Ascension was at hand euen now therefore our Sauiour saith here the houre commeth and now is The fourth question is Was not God worshipped in Spirit and truth before the time of Christs Passion and Ascention Did all Gods people vnder the Law and such as liued in Christs time Simeon Anna Mary Zachary and Elizabeth worship God onely in ceremony and shadow not in spirit and truth I answer 1. That euen vnder the Law the Lord was neuer satisfied with a ceremoniall worship but did euer require to be worshipped in spirit and truth So said Samuel to Saul 1. Sam. 15. 22. Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed To obey is better then sacrifice and to hearken is better then the fat of Rams So Psal. 51. 16. Thou desirest no sacrifice though I would giue it thou delightest not in burnt offerings Hos. 6. 6. I desired mercy and not sacrifice and the knowledge of God more then burnt offerings Mic. 6. 8. Hee hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God Mark 12. 33. To loue the Lord with all thy heart and with all thy vnderstanding and with all thy soule and with all thy strength and to loue a mans neighbour as himselfe is more then all burnt offerings and sacrifices 2. The people of God vnder the Law did not worship him onely in ceremony but in spirit and truth So Dauid when he had said Psal. 40. 6. Sacrifice and offering thou dost not desire he adds verse 8. I desired to doe thy will O my God yea thy Law is within my heart And the Ministry they enioyed was not the Ministry of the letter only but of the Spirit also So it is said of the Ministry of Leui Mal. 2. 6. Hee did turne many away from iniquity But though this be so yet our Sauiour saith here The houre commeth and now is as if he should haue said it hath not been so before because 1. Though God gaue his Spirit to his people then yet not so generally then as now but then onely to the Iewes now Acts 2. 17. In the latter dayes I will powre out of my Spirit vpon all flesh Nor so fully to them that did receiue it as now The Prophet speaking of the daies of Christ saith Esay 11. 9. The earth shall be full of the knowledge of God as the waters that couer the sea Zach. 12. 8. Hee that is feeble among them in that day shall be as Dauid 2. Though the Lord did then also require a spirituall worship and the faithfull performed it yet they did not serue God onely in spirit and in truth but also in ceremonies and shadowes and so God required them to doe Leuit. 4. 3. yea he required it of them vpon a great penalty Exod. 5. 3. Let vs goe and sacrifice vnto the Lord least hee fall vpon vs with pestilence or with the sword yea he was much pleased and delighted in it and it is therefore called an oblation made by fire for a sweet sauour vnto the Lord Leuit. 1. 9. So that these words are to be vnderstood comparatiuely as if he should say Though the Father were worshipped in spirit and truth before yet in comparison of that he shall be after my death and Ascension he was not worshipped in spirit and truth before So is that place also to be vnderstood Heb. 9. 8. The way into the holiest of all into heauen was not yet opened while the first Tabernacle was standing That is not so wide not made so common not so fully opened as afterward From hence ariseth the fifth question Must we now vnder the Gospell serue God onely in spirit Doth God now require of vs no other worship but that onely that is spirituall I answer 1. That God hath appointed for vs a bodily and outward worship also yea he hath giuen vs some significant ceremonies to vse in his worship and seruice namely both our Sacraments which are visible signes of inuisible grace He requires not onely the seruice of our hearts but also the seruice of our tongue and knee in calling on his name and singing of Psalmes the seruice of our eare in hearkening to his Word the seruice of our eye in beholding that that is done in the administration of the sacraments the seruice of our whole body in presenting our selues before him in the publike assemblies So that it is but the speech of a prophane Hypocrite to say thus Though I make not that shew as others doe though I vse not to kneele and say my prayers either with my family or apart though I go not so much to Church as other doe yet I serue God as well as they I serue him in my heart I lift vp my heart vnto him I
God then for him that is vtterly irreligious and profane Therefore the Lord condemnes the very Atheist because he did not pray Psal. 14. 4. 2. The wicked by the seruice he doth to God doth oft obtaine freedome from temporall iudgements that otherwise would fall vpon him and gets temporall rewards 1. King 21. 29. Ahab did so 3. Many a wicked man by comming into Gods House yea euen when he hath come with a wicked intent hath beene effectually called as the vnbeleeuer that Paul speakes of 1. Cor. 14. 25 26. And those messengers that were sent to apprehend Christ Iohn 7. 46. In which three respects it may be thought good policy for the wicked man to pray and heare and serue God 4. No sinne that any man hath liued in in former time can make his prayers or seruice euer a whit the lesse acceptable to God if he doe now repent the Publican vpon his vnfained humiliation and repentance went home iustified Luke 18. 13 14. So that this Doctrine tends not to the terror and discomfite of any the most notorious sinner that is penitent but to the impenitent sinner to the man that continues in sinne it is indeed a fearefull doctrine and if it be not fearefull now being vttered by a weake man yet it will certainely be fearefull to thee when the Lord shall charge it vpon thy conscience God regards not any seruice thou doest to him nay he would not haue thee to doe him any seruice nay he abhorres whatsoeuer seruice comes from thee Lecture the two and fortieth February 20. 1609. ANd thus haue I finished the first Reason that our Sauiour here bringeth for the confirmation of this Doctrine his second Reason is this God is a Spirit Now in this second Reason we must consider first the meaning of the words then the force they haue to conclude that for which Christ alledgeth them First then we must not take these words as a perfect definition of the nature of God For that that is here spoken of God agreeth also to the Angels and to the soule of man The Angels are spirits Psal. 104. 4. He maketh thâ—… 〈◊〉 his messengers and Heb. 〈◊〉 14. Are they not all ministring spirits The soule of man also is a spirit Eccles 12. 7. The spirit shall returne to God who gaue it Aâ—…s 7. 59. Lord Iesus receiue my spirit But because of all the creatures God hath made these doe most fully and liuely resemble the diuine nature it hath pleased the Lord hauing respect therein to the weakenesse and shallownesse of our capacity to call himselfe a Spirit both here and in other places of the holy Scripture 2. Cor. 3. 17. The Lord is a Spirit Heb. 9. 14 Christs God-head is called the eternall Spirit 1. As they are immortall so the Lord is immortall yea he onely hath immortality 1. Tim. 6. 16. of himselfe 2. As they are wise and vnderstanding natures so the Lord is of himselfe infinite in wisedome In which respect he is called God onely wise 1. Tim. 1. 17. 3. As they are simple inuisible incorporeall not hauing 〈◊〉 mixture nor consisting of any corporall substance And therefore 〈◊〉 â—…oues himselfe after his Resurrection not to be a spirit by this reason 〈◊〉 〈◊〉 Behold my hands and my feet handle mee and see for a spirit 〈◊〉 〈◊〉 â—…d bones as yee see me haue so is the Lord and in this respect principally is the Lord called a Spirit in this place because he is not a visible sensible corporall but a spirituall nature Now for the force that is in this reason to conclude that for which Christ bringeth it the true worshippers must worship the Father in spirit and truth not with a ceremoniall and outward worship because God is a Spirit The force I say of this reason is euident His worship must be answerable to his owne nature Such as himselfe is such must the worshippers be that he delighteth in According to the Prouerbe like will haue like like master like man Such as a mans owne disposition is such he desireth they should be that serue him Dauid had no better an argument to prooue that he did vnfainedly feare God then this that all his delight was in godly men Psal. 16. 3. Specially that his care was to seeke out such to serue him as feared God Psal. 101. 1. Mine eyes shall bee to the faithfull in the land that they may dwell with me he that walketh in a perfect way he shall serue mee This reason the Lord oft vseth Leuit. 19. 2. Yee shall bee holy for I the Lord your God am holy As if hee should say because you are my seruants my people you must frame your selues to my disposition and seeke to be like me The Lord therefore being a Spirit himselfe sets his eye vpon the spirit and heart of man to see how he is serued there 1. Samuel 16. 7. The Lord looketh not as a man looketh for man looketh on the outward appearance but the Lord looketh on the heart His delight is to haue seruice done to him with the spirit and heart Behold thou desirest truth in the inward parts saith Dauid Psalme 51. 6. Let the adorning of a Christian saith the Apostle 1. Pet. 3. 4. bee the hidden man of the heart in that which is not corruptible euen the ornament of a meeke and quiet spirit which is in the sight of God of great price So that he that thinketh a ceremoniall and bodily worship will content the Lord doth iudge erroniously of his nature and indeed maketh an Idol and a false God of him But it may bee obiected that there seemeth to bee no consequence in this Reason the true worshippers must now after Christs Ascention worship God in a more spirituall manner then they haue done vnder the Law because God is a Spirit for God was a Spirit then also as well as now To this I answer that it is true indeed and therefore he alwaies required to be worshipped in spirit for euen to them vnder the Law it was said Deuteronomie 10. 16. Circumcise the fore-skin of your hearts and Hosea 6. 6. I desired mercy and not sacrifice and the knowledge of God more then burnt offerings But as the Lord hath more cleerely reuealed himselfe now to bee a Spirit to be of a spirituall nature then he did vnder the Law so hee requireth spirituall worship of his people now more then he did vnder the Law Then God reuealed himselfe to his people in many sensible apparitions visions and voices hauing respect therein to the infirmity of his Church while she was in her child-hood We know the Lord appeared to Abraham in the body of a man and talked familiarly with him as one friend doth with another Gen. 18. 28. And in a vision to Ezekiel he appeared in the similitude of a man sitting vpon a throne Ezek. 1. 26. So with an audible and sensible voice he deliuered the Law vnto his people Deut. 5. 26.
In a sensible and visible manner he guided his people through the wildernesse in a pillar of cloud by day and a pillar of fire by night Exod. 13. 51. By a sensible and materiall fire that came downe from heauen he witnessed oft-times his approbation of the sacrifices that his seruants offered vnto him 1. Cor. 21. 26. In a sensible and visible manner his glory filled both the Tabernacle and the Temple 2. Chron. 7. 2. Now since the daies of Christ the Lord hath not beene wont to reueale himselfe to his Church in this corporall and sensible manner but as he is a spirit so in a spirituall manner only hath he reuealed himselfe to his Church It is therefore spoken of as a blessing peculiar to the dayes vnder the Gospel that vpon all sorts of his people he will powre his spirit in a far more plentifull manner then euer he had done before Ioel 2. 28 29. Hauing now finished the Doctrine that our Sauiour deliuereth in these two verses and both the Reasons that he bringeth for the confirmation of it it remaineth that we make our vse of it The first Vse of it is to condemne the religion of the Papists If we had no other reason against Popery this were sufficient to prooue it a false worship such as God alloweth not because it doth euery way match yea farre exceedeth the forme of worship that was vnder the Law euen in that point for which our Sauiour doth here condemne it The vestments their Priests vse in Gods seruice the Church-musicke and many other things are vsed in imitation of the Iewes But 1. In obseruation of daies and times in the number of their holy dayes 2. In the multitude of their significant ceremonies 3. In the pompe and worldly statelinesse of their Prelates and Clergie 4. In their superstitious ringing and set seruice and other ceremonies about buriall they doe farre exceed the Iewes If that forme of worship which God himselfe appointed vnder the Law must needs be abrogated as Christ hath here taught vs and no true worshipper might vse it any longer because it stood so much in externall and carnall rites in shadowes and significant ceremonies then certainely they that vse and delight in such a kind of worship that was but deuised by men must needs be deemed hypocrites and false worshippers of God See the iudgement that our Sauiour giueth of these kind of ceremonies and of them that are addicted to them The Iewes in his time had a ceremony that they would not eate meate before they had washed oft holding the tradition of the Elders Marke 7. 3. This might as lawfully haue beene vsed as any religious ceremony that was deuised by man for it was not vsed in Gods seruice and might haue seemed to be but a ciuill ceremony Yet our Sauiour discerning that it was inioyned by the Elders and was obserued by the Iewes as a significant ceremony a Doctrine to the conscience a meane to put it in mind of a spirituall duty Marke 7. 7. A thing wherein they put holinesse and which they accounted as a worthy seruice done vnto God he would not vse it himselfe Luke 11. 38. and taught his Disciples to refuse it and defendeth them for so doing Marke 7. 6. And this he did though he saw it would prouoke the Pharisees much and be likely to draw him and his Disciples to trouble Marke 7. 3. And three Reasons he giueth against them 1. He maketh it a certaine note of an hypocrite of a carnall man that hath no soundnesse of grace in him to be addicted to these ceremonies Marke 7. 6. In which respect also among others the ceremoniall Law is called a carnall commandement Heb. 7. 16. and the rudiments of the world Gal. 4. 3. 2. That it is a vaine worship Marke 7. 7. there is no profit nor sound edification that can come to the conscience by it The Apostle therefore calleth the ceremonies impotent and beggerly rudiments Gal. 4. 9. Obserue it well where they are vsed with most conscience and deuotion as in Popery they are they worke no knowledge or sanctification in men 3. That where they are vsed they will make the commandements of God of no authority Matth. 15. 6. They will destroy the power of true piety and godlinesse and euen eate out the heart of it And that was the cause why Sathan laboured not in any thing more busily in the Primitiue Church then to bring in againe the ceremoniall worship after God had abrogated it and the Apostle calleth them that were his instruments in this worke dogges that is enemies to all piety Phil. 3. 2. The second Vse of the Doctrine doth more neerely concerne our selues for it teacheth vs to take heed of hypocrisie in the seruice of God Striue to worship him in spirit and truth Luke 12. 1. Take heed to your selues saith our Sauiour of the leauen of the Pharisees which is hypocrisie The Lord doth exceedingly abhorre hypocrisie in his seruice The more seruice thou doest to God the more thou prouokest him if thou be an hypocrite Iob 36. 13. The hypocrites in heart heape vp wrath For the hypocrite is a false worshipper he maketh an Idol of God he thinketh he can deceiue God as he doth men Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth and are therefore called here by Christ false worshippers of God 1. They that doe any seruice to God with their bodies onely without the vnderstanding and feeling and deuotion of the heart in euery seruice we doe to God he calleth still for the heart My son giue me thy heart saith he Pro. 23. 26. Paul had not pleased God in preaching if he had not in preaching serued God in his spirit Rom. 1. 9. Lydia had not pleased God in hearing the Word if her heart had not beene opened if she had not heard with feeling and affection of heart Act. 16. 14. No man can please God in praying vnto him vnlesse he pray with the feeling and affection of his spirit Psal. 86. 4. Reioyce the soule of thy seruant for vnto thee Lord do I life vp my soule nor in singing of Psalmes vnlesse he sing with grace in his heart vnto the Lord Ephes. 5. 19. Our prayers are compared vnto odours Reu. 5. 8. and vnto incense Psal. 141. 2. and the feruency of our affection is as the fire without which these odours and incense can neuer send vp any sweet sauour vnto God In which respect the Apostle biddeth vs be feruent in spirit as seruing the Lord Rom. 12. 11. as if no seruice could be acceptable vnto God without feruency of spirit Let euery one of vs therefore haue a principall care of that both in our prayers and in euery other part of the worship we doe vnto God Two good helpes are needfull to be vsed to this purpose 1. Watchfulnes Continue in prayer and watch in the same Col. 4. 2. for vnlesse we
Prophets and Priests that by Gods appointment were annointed among his people were but types of this King of this Prophet of this Priest and all the good that Gods people receiued by them was but a figure and shadow of the infinite benefits Gods people should receiue by Christ. 2. Christ our Sauiour onely had all those offices vnto which by Gods ordinance men were annointed Melchisedech was both a King and a Priest Gen. 14. 18. Dauid was both a King and a Prophet 2. Sam. 23. 1 2. Ezekiel was both a Prophet and a Priest Ezekiel 1. 3. But neuer was there any whom God annointed to all these three offices but onely our Sauiour 3. Though there was neuer a one of those whom God had annointed to any of those offices but they receiued from him the gifts of his spirit whereby they were made fit to discharge those offices Their annointing was not an empty and impotent ceremony but together with the visible signe they receiued also the inuisible grace that was signified by it Insomuch as wee read of Saul that though he was but an hypocrite and one also that had beene rudely and basely brought vp yet so soone as he was annointed God gaue him another heart an heroicall spirit the spirit of magnanimity and the spirit of gouernement 1. Sam. 10. 9. yet our Sauiour receiued the spirit whereby he was made fit to be a Prophet Priest and King in a far more excellent manner then any of them God hath annointed thee with the oyle of gladnesse aboue thy fellowes Psal. 45. 7. Nay indeed God gaue him not the spirit by measure Iohn 3. 34. For in him dwelleth all the fulnesse of the God-head bodily Col. 2. 9. He could neuer haue discharged these offices he could not haue beene our Prophet to teach vs the whole will of his Father nor our High-Priest to offer such a Sacrifice as might satisfie the iustice of God for our sins and to make continuall intercession for vs nor our King to vanquish Sathan with all other the enemies of our saluation and to rule and gouerne vs by his spirit vnlesse hee had had the spirit in another measure then any of those annointed ones euer had nay indeed vnlesse he had had it aboue measure vnlesse the fulnesse of the God-head had dwelt in him So yee see then for the answer vnto the first question who is meant here by Messias and why our Sauiour is so called The second thing to be inquired for the opening of the meaning of the words is this seeing Messias and Christ are all one name why vseth shee both these words I answer these words which is called Christ are not the words of the woman who spake in the Syracke language but of the Euangelist who writing in Greeke interpreteth the Hebrew name Messiah by the Greeke name Christ as he doth likewise in reporting the word of Andrew Iohn 1. 41. Wee haue found the Messias which is being interpreted the Christ. It may then thirdly be demanded why the Euangelist retaineth the Hebrew word Messiah which was the word the woman vsed in her owne language and yet interpreteth it by a word of that language wherein he wrote I answer 1. Hee vseth the Hebrew name Messiah because it was a name so famously knowne among the Iewes And we shall finde that the Apostles in the New Testament in reuerence of that ancient Church of the Iewes and of that holy language in which it pleased God first to pen his Word haue retained in the New Testament which they wrote in the Greeke tongue sundry Hebrew words as Amen 1. Cor. 14. 16. Hosanna Matth. 19. 9. Halleluiah Reu. 19. 1. By which warrant also we vse now to giue to our children in Baptisme Scripture names though they be Hebrew names because though euery parent vnderstand not the signification of them yet we know 1. That as the principall thing we are to respect in giuing of names is not the signification of the name it selfe but the desire we haue our childe may imitate the worthy example of that person whose name he beareth so 2. We are sure that to those mens examples which God hath commended to vs in his Word and to those names which the Holy Ghost hath sanctified with his owne penne there is greater reuerence and respect due then to other 2. He vseth not the name Messiah without interpretation in a respect he had to the Gentiles for whose vse specially he wrote his Gospell that the Ministers of the Gospell may know that as they may neuer in their Ministry vse for ostentation to speake much in a strange language so when they are constrained to vse a word or two in a strange language as sometimes they may be they be carefull to interpret it and to speake nothing which the simplest of Gods people they speake vnto may not vnderstand This was a thing that Paul tooke great comfort in that though he could speake languages more then all the flaunting and conceited Preachers among the Corinthians yet he had rather in the Congregation speake fiue words so as he might be vnderstood and instruct others then ten thousand in a strange language 1. Cor. 14. 18 19. The fourth question is how falleth she into this speech of the Messiah Did she distast that answer our Sauiour made to her question and the speech he had vsed in the condemnation of the Samaritans worship was it her meaning to put him off and to reply vpon Christ after this manner well sith thou giuest me no better an answer let vs leaue this question to be decided by the Messias himselfe when he shall come he will not be partiall either of our side or yours but as an equall Iudge and vmpire betwixt vs hee will indifferently end and compound all our controuersies I answer that is not her meaning but she approues of Christs speech and that that he had said touching the alteration should be made in the whole forme of Gods worship putteth her in mind of the Messias comming as if she should say I know this indeed that thou sayst there will be shortly a great alteration made in the Church for the Messiah commeth the word in the originall is the present tense not future as we translate it he is euen comming and when he commeth he will tell vs all things that is all these things that we speake of concerning the worship of God he will teach vs farre other wise then we haue beene taught hitherto And no maruell though that speech of Christ touching so great a change that should be made in Gods worship shortly did put her in minde of the Messiahs comming For it was generally receiued that he when he came would make a great alteration in the Church That is the reason why when the Iewes heard of the new and strange Ministry that Iohn the Baptist did exercise they sent Priests and Leuites from Ierusalem to him to know of him whether he
tell vs all things She professeth that she knew Christ when he came would teach the Church farre more excellently fully and perfectly then Moses and the Prophets had done By all things she meaneth only all those things that concerne the worship of God and the saluation of man as if she should say when he commeth he will tell vs all these things all such things as we speake of So is the word taken also in that speech of Christ Ioh. 14. 26. The Holy Ghost whom the Father shall send in my name he shall teach you all things So that which Paul saith Act 20. 27. Of declaring to them all the counsell of God he interpreteth thus verse 20. I haue kept backe nothing that was profitable to you For many other things before Christs comming were more particularly and fully reuealed to the Church then they haue beene since You shall find more spoken in Leuit. 26. and Deut. 28. of the temporall rewards of goodnesse and of the temporall punishments of sinne then in all the New Testament In things and matters concerning this life the Prophets told more and gaue more particular and cleere direction then Christ hath done When Saul seeketh for his Fathers asses that were lost he commeth to Samuel and hee telleth him of them When Iehosaphat would know whether he should haue successe when he went with Ahab in battle against Ramoth Gilead he asketh counsell of the Lord and sendeth for the Prophets 1. Kings 22. 5. 7. When Dauid feared that Saul would come to besiedge Keilah and that the men of Keilah would deliuer him into his hands he asked counsell of God and receiued a direct and cleere answer 1. Sam. 23. 11. 12. When any was sicke and they desired to know whether he should dye or escape they were wont to send to the Prophet and he would tell them 1. Reg. 14. 1 2. Elisha could tell the King of Israel the words that his enemy the King of Aram spake in his Priuie Chamber 2. Reg. 6. 12. Now Christ telleth vs no such things The Lord vnder the Gospell doth not giue vs so cleere direction in these outward things But in heauenly and spirituall things that concerne Gods worship and our saluation Christ hath told vs more then Moses and the Prophets we haue a more cleere and perfect direction now then they had vnder the Law In which respect the light they had then is compared to the light of a candle that shineth in a darke place and that which we haue now vnto the day light 2. Pet. 1. 19. Of these spirituall and heauenly things this woman speaketh here 2. For the second point Though these be not the words of the Euangelist that wrote by diuine inspiration but the words of a weake sinnefull woman reported by the Euangelist yet may we ground a Doctrine vpon them whereupon our consciences may safely rest For 1. Our Sauiour by his answer approoues and confirmes her speech 2. This is a truth she learned from the Word of God she knew Moses had said thus of Christ Deut. 18. 15. 18 19. The Lord thy God will raise vp vnto thee a Prophet like vnto mee from among you euen of thy brethren vnto him yee shall hearken Whereby shee well vnderstood he should be a greater Prophet then Moses Then the Doctrine that we are to learne here is this That Christ since his comming hath fully and perfectly reuealed all things concerning the saluation of his Church This honour God reserued vnto his Son that he should teach his Church more fully then the Prophets did How or where hath Christ taught vs more then Moses and the Prophets seeing he taught but three yeares and a halfe or thereabouts and that but in Iury onely he did but begin to teach as it is said Acts 1. 1. Heb. 1. 3. Surely by the Doctrines and writings of the Apostles He by word of mouth and by his spirit taught the Apostles all things and by their Doctrine and writings hath perfectly instructed his Church that shall be to the end of the world This is plaine Iohn 15. 15. All things that I haue heard of my Father haue I made knowne vnto you and 17. 8. I haue giuen vnto them the word which thou gauest me After his Resurrection he conuersed with them by the space of forty dayes and instructed them in the things that pertaine to the kingdome of God Acts 1. 3. And after his Ascension he did yet more fully instruct them and by their doctrine and writings the whole Church This is that that he saith Ioh. 14. 25 26. Christ did not teach his Church all things by word of mouth when he liued vpon earth but by the Ministry and writings of the holy Apostles These things haue I spoken vnto you being present with you but the Holy Ghost which the Father will send hee will teach you all things and 16. 12. 13. I haue many things to speake vnto you but you cannot beare them now but when he is come that is the spirit of truth hee will lead you into all truth So that in the time of the Apostles he did fully instruct his Church and perfectly reueale the whole will of his Father so as nothing might after be added vnto it How can Christ or his Apostles be said to haue taught more then was taught before seeing that the Scriptures which the Church enioyed before did containe a perfect direction for Gods people both in faith and manners and neither Christ nor his Apostles taught any more then was contained in the Scriptures as is euident by that we reade Luk. 24. 27. 44 45. Acts 26. 22. Three things there are wherein the Scriptures as they are now perfected and consummate by the writings of the Euangelists and Apostles doe excell the Scriptures of the Old Testament 1. Though the Scriptures did before the Apostles time giue cleere direction to the people of God in those things that concerned their saluation As Dauid could say the enterance of thy words giueth light it giueth vnderstanding vnto the simple Psal. 119. 130. yet they doe it now much more plainely and cleerely then they did before that was but a light that shineth in a darke place as the light of the Moone or of the Starres or of a candle this as the day-light 2. Pet. 1. 19. yea the things contained in the Old Testament are made more plaine to vs then they were to the Prophets themselues of which saluation the Prophets haue enquired and searched diligently who prophesyed of the grace that should come vnto you Vnto whom it was reuealed that not vnto themselues but vnto vs they did minister the things which are now reported vnto you 1. Pet. 1. 10. 12. 2. They were perfect before the Apostles times and gaue sufficient direction in all things to the Church that then liued the law of the Lord is perfect saith Dauid Psal. 19. 7. yea so perfect it was euen in Moses time that it was
worthy persons and to shew such grace to the more vnworthy is the respect that he hath to his owne glory For whereas wee are apt to thinke thus O if Nobles and men of degree and credit were religious and zealous what good might they doe What honour might they gaine to God In very deed it is nothing so God receiues more honour by calling these meane persons then he should doe if he called the other That is the cause why our Sauiour giues thankes for this I thanke thee ô father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes Matth. 11. 25. And reioyced in Spirit at this Luke 10. 21. Gods power and mighty hand is best discerned therein my strength is made perfect in weakenesse saith he 2. Cor. 12. 9. And the freenesse of his grace and the glory of mans saluation is by this meanes wholly ascribed vnto God which otherwise it would not be and this reason the Apostle giues of the Lords dealing thus in this case that no flesh should glory in his presence 1. Cor. 1. 29. The second concerneth the persons that take this offence For all naturall men are proud and thinke best of themselues and do enuie that any other should be in better state then themselues specially such as they iudge to be their inferiours Doe you thinke that the Scripture saith in vaine the spirit that dwells in vs lusteth vnto enuie Iames 4. 5. And aboue all that any should be thought to serue God better or to be more in Gods fauour then themselues This is the chiefe cause of the hatred that the wicked haue borne to the godly in all ages Wherefore did Caine hate and slay Abel because his owne workes were euill and his brothers righteous saith the Apostle 1. Iohn 3. 12. Because Abel offered vnto God a more excellent sacrifice and more acceptable to God then Cain did Heb. 11. 4. The third concerneth the persons themselues against whom this offence is taken For there is neuer a one of these foure sorts whom the Lord is wont to haue most respect to in this case but they haue for the most part such infirmities and faults in them as cannot choose but giue some occasion to the naturall man to thinke that it is no credit at all to Gods truth to be professed by such 1. The multitude and common sort of people are for the most part voide of iudgement carried by affection rather then by good reason easily lead this way or that vnconstant and vnstable this is plaine in the example of that people that flocked after Christ A little before his apprehension they honoured him exceedingly a very great multitude spread their garments in his way as he was riding towards Ierusalem and cryed Hosanna vnto him Matth. 21 8 9. And when he was come thither all the people were wont to come into the Temple early in the morning to heare him and that daily also Luk. 21. 37 38. yea they were wont all of them at that time to heare him with that attention and affection that they are said euen to haue hanged on him Luke 19. 48. But so soone as they saw how he was apprehended and vilifyed by the chiefe Priests and Rulers the same men that had honoured him so much a little before and seemed to take so much delight and comfort in his doctrine did all with one consent cry let him be crucified let him be crucified yea they preferred Barabbas a murtherer before him and said His bloud be vpon vs and vpon our children Matth. 27. 22 23 25. 2. Young men for the most part are 1. Proud and highly conceited of themselues that made the Apostle to say 1. Tim. 3. 6. A Minister must not be a nouice least being lifted vp with pride he fall into the condemnation of the diuell 2. Rash and void of iudgement as appeares by the example of Rehoboam himselfe and his young Counsellors 1. King 12. 8. 10. I discerned among the youth a young man void of vnderstanding Pro. 7. 7. 3. Inconstant which made the Apostle to exhort Timothy 1. Tim. 4. 16. To take heed to himselfe and to the Doctrine and to continue in them And the experience the World hath of many that in their youth were zealous and afterwards haue growen cold and worldly makes them to thinke all will do so 3. Such as hauing beene of scandalous and lewd life grow to be professors seldome prooue sound and constant Can the Ethiopian change his skin or the Leopard his spotâ—… then may yee also doe good that are accustomed to doe euill Ier. 13. 23. This is the reason of that speech 1. Tim. 3. 7. He must haue a good report of them that are without For Sathan will be busier with such then with any other Matth. 12. 44. he saith I will returne vnto my house frow whence I came out 4. Women are 1. Weaker in iudgement then men and more subiect to passion 1. Pet. 3. 7. The weaker vessell That is the cause why Sathan assaulted Eue rather then Adam Gen. 3. 1. they are more easily deceiued and corrupted then men 2. The Scripture to the disgrace and humbling of them ascribeth the sin and corruption of mankind to that sex rather then to the other Adam was not deceiued but the Woman being deceiued was in the transgression 1. Tim. 2. 14. What is he which is borne of a woman that he should be righteous Iob 15. 14. How can he be cleane that was borne of a woman Iob 25. 4. In sin did my mother conceiue me Psal. 51. 4 5. In which respect vnder the Law she was accounted vncleane and inioyned a time of separation from the Sanctuary after she had brought forth a child and that time also was to be double as much when she had borne a female as when a male Leuit. 12. 4 5. And that curse of God threatned I will greatly multiply thy sorrow and thy conception In sorrow shalt thou bring forth children Gen. 3. 16. remaineth vpon that sex as a reall demonstration of this 3. Experience sheweth that where they are wicked they are farre worse then men for cunning and hypocrisie for vncleannesse and beastlinesse for cruelty and hard-heartednesse for prophanesse and impiety Iesabel was worse then Ahab Herodias then Herod And Salomon speakes this from experience Eccles. 7. 28. One man among a thousand haue I found but a woman among all those haue I not found For to exhort all men to take heed they stumble not nor take offence at the basenesse or vnworthinesse of any person whom the Lord hath called Take heed that yee despise not one of these little ones Matth. 18. 10. Despise not any Professor for their sex pouerty age or former lewdnesse but labour to be of the same mind that was in Christ himselfe reioyce in that wisedome and goodnesse of God that appeareth in this as he did Matth. 11. 25.
to God for it if we haue had it and now begin to waxe cold and to decay in it we may striue against our coldnesse and lukewarmenesse and labour to recouer our selues and to stirre vp that good gift of God that is ready to dye If we haue it we may be thankfull to God for it and striue to nourish and maintaine it by all good meanes And for our helpe herein I will shew you the properties of true zeale as they are described vnto vs in this example of our Sauiour here which we are bound to imitate and conforme our selues vnto He that hath true zeale serues God desirously and willingly He gladly takes and will not let slip any opportunity of doing good That was one cause why our Sauiour saith here it was his meate to doe his Fathers will It is vsuall we know in Scriptures to expresse an earnest desire we haue or should haue to any thing by the Metaphor of hunger and thirst Matth. 5. 6. as wee say in our Prouerbe wee would doe such a thing as willingly as we would eate when we are hungrie Let vs that are Ministers examine our selues by this 1. A Minister can haue no good assurance that God euer called him or will worke with him vnlesse he can finde that the thing that mooued him to enter into this calling was an earnest desire to do good in it If any man desire the office of a Bishop saith the Apostle 1. Tim. 3. 1. he desireth a good worke It is true indeed that the best of Gods seruants haue beene at the first exceedingly vnwilling and backeward but before they haue entered vpon this function they haue beene made by Gods Spirit maruellously willing and desirous to be imployed in it When the Prophet Esay who had beene a little before greatly deiected in the sense of his owne vnworthinesse and vnfitnesse to this function Esay 6. 5. heard the Lord say verse 8. Whom shall I send or who shall goe for vs then I said saith he here am I send me By this property Moses knew them whom God had called and fitted for the building of the Tabernacle Exod. 36 2. He called Bezaliel and Aholiab and euery one whose heart stirred him vp to come vnto the worke to doe it Yea this zealous desire to doe good must be in a Minister at all times when he goeth about the Lords worke he must goe to it as willingly as he goeth to his meat when he is hungry Feede the Flocke of God saith the Apostle 1. Pet. 5. 2. and care for it not by constraint but willingly not for filthy lucre but of a ready mind The seruant of the Lord saith Paul 2. Tim. 2. 24. must be apt to teach yea say a man preach diligently and constantly yet if he doe it not willingly if the thing that mooues him to it be not this desire to doe good he can expect no blessing vpon his labours Though I preach the Gospell saith he 1. Cor. 9. 16. 17. I haue nothing to glory of if I doe this thing willingly I haue a reward Behold then one chiefe cause why the Ministry of the Word doth so little good in many places and is so vnfruitfull as if the Lord had euen commanded the clouds to raine no more vpon it as he speaketh Esay 5. 12. Surely many that haue excellent gifts haue had other ends in entring into this calling the desire they had to doe this worthy worke mooued them not to be Ministers And therefore seeing the Lord neuer sent them what maruell is it though he worke not with them yea this should make the best of vs ashamed for that we haue beene no more apt to teach but haue gone so heauily about the Lords worke as if we had done it by constraint onely To this certainely we may impute the small fruit of our labours and therefore we should hereafter labour and striue against it 2. By this property also must euery one of Gods people try themselues euen by that willingnesse and vnfained desire that is in them to serue God and to enlarge his kingdome The faithfull are oft described by this property and haue reioyced and found comfort in this that though their ability to do God seruice hath beene slender yet they haue had an earnest desire to doe it their desire and will hath beene farre aboue their ability this way I desired to doe thy will O my God saith Dauid Psal. 40. 8. and the Church Esay 26. 8. The desire of our soule is to thy name Hearken saith he Neh. 1. 11. to the prayer of thy seruants that desire to feare thy name We should goe to prayer to the hearing and reading of the Word and to euery duty of Gods seruice as willingly and desirously as we goe to our meat when we are hungry Thy people come willingly saith the Prophet Psal. 110. 3. At the time of assembling we should thinke oft of that which the Apostle saith 〈◊〉 Cor. 8. 12. If there be first a willing mind a man is accepted And who is there that may not iustly blame himselfe in this we doe all things in Gods seruice as by constraint and are haled to them as the Beare to the stake Well learne to acknowledge this to be thy great corruption bewaile it and striue against it Lecture the seuen and fiftieth Iuly 10. 1610. IOHN IIII. XXXII XXXIV FOlloweth the 2. Property of true zeale He that hath true zeale takes delight and findes comfort in seruing God This is a second reason as we haue heard why Christ calls it here his meat to doe his Fathers will Meat by the ordinary blessing of God satisfieth a man and comforteth him it refresheth and reuiueth his spirits When Ionathan hauing beene long fasting had eaten a little his eyes receiued sight 1. Sam. 14. 27. And it is said of the poore Aegyptian seruant that had neither eate nor drunke in three daies that when Dauid had giuen him somewhat to eate 1. Sam. 30. 12. his spirit came againe to him And therefore Christ calls this here his meat because it euen did him good satisfied refreshed and delighted him maruailously to doe the will of him that sent him no food no dainties were so sweet vnto him This is that that Salomon speaketh Pro. 21. 15. It is ioy to the iust to doe iudgement True it is that the best of Gods seruants want this ioy and gladnesse of heart in Gods seruice sometimes and that is the cause why that prayer is so often vsed 2. Chron. 6. 4. Let thy Saints reioyce in goodnesse Psal. 7. 11. Let them that loue thy name be ioyfull in thee Psal. 70. 4. Let all those that seeke thee bee glad and reioyce in thee But this is 1. Onely in the time of tentation when the light of Gods countenance is hidden from them and they want the feeling of his fauour 2. It is but from the flesh and vnregenerate part that they are so vncomfortable for
that his mercy endureth for euer 2. We are weake and vnable to resist the least tentation much lesse those mighty enemies that we haue to encounter with and therefore Christ bids vs Mat. 26. 41. Watch and pray that yee enter not into temptation We might for any strength that is in vs fall quite away from God euery day But the Lord our God is strong and of power sufficient to keepe that that is committed vnto him 2. Tim. 1. 12. I suffer and am not ashamed for I know in whom I haue beleeued and I am perswaded that hee is able to keepe that that I haue committed vnto him vntill that day Wee are kept saith Peter 1. Pet. 1. 5. by the power of God through Faith vnto Saluation This reason our Sauiour giues for the perseuerance of the faithfull Iohn 10. 28 29. They shall neuer perish neither shall any plucke them out of mine hand my Father which gaue them mee is greater than all and none is able to plucke them out of my Fathers hand This is that that keepes the Faithfull from falling irrecouerably Psal. 37. 24. Though he fall hee shall not be cast off for the Lord putteth vnder his hand 3. We do enough euery day to deserue that God should take his holy spirit from vs and cast vs off for euer But though we deserue no better Christ hath deserued that God should continue his grace and fauour towards vs vnto the end and this is that that is sealed and confirmed to vs in the Lords Supper yea he continually pleades this merit of his for vs before his Father and makes intercession for vs. The cause why Peter though he fell fearefully yet could not fall totally nor finally was that Prayer that Christ made for him Luke 22. 31 32. Now looke what prayer Christ made for Peter he made for all the faithfull as is plaine Iohn 17. 20. neither pray I for these alone but for them also which shall beleeue on me through their word And this is a chiefe part of that prayer he makes for them verse 11. Holy Father keepe them in thy Name euen them that thou hast giuen me and verse 15. I pray not that thou wouldst take them out of the world but that thou keepe them from that euill one And that prayer was but the summe of that intercession that he makes for vs continually at the right hand of his Father Heb. 7. 25. He is able perfectly to saue such as come to God by him seeing hee euer liueth to make intercession for them And therefore to conclude seeing the Faithfull haue such a rocke to build their assurance vpon what maruell is it though they be so fully assured and vndoubtedly perswaded of their saluation Lecture the seuentie fiue December 11. 1610. IOHN IIII. XLII IT followeth now that we proceede to the Vse that is to be made of the former Doctrine for it is certainely a Doctrine of great vse And in teaching you the vse of this Doctrine I might first apply it to the confutation of the Papists who directly contradict this Doctrine which hath beene so clearely and euidently confirmed vnto you by the holy Scriptures But that I hold not to be so needefull or profitable in this place specially because in confuting the errour of the Papists in this point I should but repeate what I haue already taught in the confirmation of the Doctrine I will therefore make but three Vses of this Doctrine whereof the first shall be for Exhortation the second for Reproofe the third for Comfort First if a man may in this life grow so certainely and vndoubtedly assured of Gods fauour and of his eternall saluation we are all to bee exhorted by all meanes to seeke for this certainetie 1. Many thinke they haue faith that yet are not nor euer were certaine of their saluation haue no assurance from God what hee meanes to doe with them what shall become of them after this life but goe blundring on in an vncertaine opinion or wauering hope of Gods fauour and rest in that neuer seeking for any certainety 2. Some that are possessed with the spirit of bondage and often vexed with terrible doubts and feares about this matter yet will neuer set their hearts to seeke for this certainety 3. Some that haue felt in themselues this comfortable assurance and now through their folly haue lost it yet seeke not to recouer it as if it were a matter of no worth Well we are I say to be exhorted to vse all good meanes to be deliuered from the spirit of bondage and not to rest in an vncertaine opinion or wauering hope but to seeke to haue this assurance if we haue lost it labour to recouer it if we haue it take heed we lose it not Cause not the light of his countenance to fall as Iob speakes of himselfe in another case Iob 29. 24. Heb. 10. 35. Cast not away your confidence This is the exhortation of the Apostle 2. Pet. 1. 10. Giue diligence to make your calling and election sure for if yee do these things yee shall neuer be moued As if he should say This certainety may be attained vnto if ye be diligent If we hold any land or lease we will spare no paines nor cost to make it as sure as we can specially if we haue euer an aduersary that contends with vs about it how much more doth it stand vs vpon to make this certaine This is a matter we can neuer make too sure Paul prayeth for all the faithfull Col. 2. 2. That their hearts may be comforted in all riches of the full assurance of vnderstanding And Verse 7. That they may bee rooted and built in Christ and stablished in the Faith abounding therein with thankesgiuing And for the Ephesians he prayeth Ephes. 3. 17 18 19. That being rooted and grounded in the assurance of Gods loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ which passeth all knowledge that they might bee filled with all fulnesse of God Mee thinkes I should not neede to vse reasons to perswade and moue you to seeke for this assurance yet because we haue all so great neede to be stirred vpto this duty I will giue you a few First it would free the heart from all slauish feare that vexeth and disquieteth it and worke a maruellous quietnesse and holy security in it Psalme 46. 1 2 3. God is our hope and strength therefore will we not feare though the earth be moued though the mountaines fall into the midst of the sea c. Rom. 8. 31. If God be on our side who can be against vs And without this we can haue no true quietnesse of minde specially in the time of extreme danger Secondly it would make our hearts maruellously comfortable and chearefull in euery estate 1. Pet. 1. 8. You beleeue and reioyce with ioy vnspeakeable In prosperity it would
that he pretends he hath of Gods fauour emboldneth him to sin Ieremie 3. 4 5. Didst thou not still cry to me Thou art my Father c. but thou doest euill euen more and more They are wicked therefore can they haue no true peace there is no peace saith my God to the wicked Esay 57. 21. But on the other side the true assurance that Gods Spirit workes in the faithfull makes them carefull to please God fearefull to offend him Psalme 26. 3. Thy louing kindnesse is before mine eyes therefore haue I walked in thy truth Psal. 119. 166. Lord I haue trusted in thy saluation and haue done all'thy comman dements 1. Iohn 3. 3. Euery one that hath this hope in him purgeth himselfe euen as hee is pure And indeed none can haue any true trust in God but such as feare him Psalme 115. 11. Yee that feare the Lord trust in the Lord. For God vseth not to speake peace to any but to his Saints and such as he doth withall by his grace restraine that they turne not againe vnto folly Ps. 85. 8. The third Vse of the former Doctrine is for the comfort of such as doe vnfainedly feare God and haue sometimes had an vndoubted assurance of their saluation and haue now lost the feeling of it This hath beene the case of many of Gods seruants and may be the case of euery one of vs. You know the Church complaines of this I sought him whom my soule loueth I sought him but I found him not Cant. 3. 1. And how oft doth Dauid complaine That his soule cleaued to the dust Psal. 119. 25. That is melted for heauinesse verse 28. That his spirit was in perplexity and his heart within was amazed Psal. 143. 4. Lord why doest thou reiect my soule and hidest thy face from mee Psal. 88. 14. Hee said in his haste hee was cast out of Gods sight Psal. 31. 22. Yea secondly sometimes he continued in this estate a great while together Psal. 13. 1. How long wilt thou forget me O Lord how long wilt thou hide face from me Psal. 119. 82. Mine eyes faile for thy promise saying When wilt thou comfort me And thirdly he had these fits oftentimes also Psal 88. 16. From my youth I suffer thy terrours Seeing therefore the dearest of Gods children doe oft lose this comfortable assurance and when they haue lost it are so apt to conclude against themselues that they were neuer in the state of grace they neuer had true faith I will therefore giue you fiue Rules for the comfort of such as are thus distressed 1. The first is to search out the speciall sinne that hath depriued thee of this comfort and repent of it This Rule is prescribed why is liuing man sorrowfull Let vs search and trie our waies and turne againe vnto the Lord Lam. 3. 39 40. Thus did Dauid recouer his comfort when I kept silence my bones waxed old through my roaring all the day long and I acknowledged my sin vnto thee c. and thou forgauest the iniquity of my sinne Psalme 32. 3 4. 5. 2. To call to minde the grace that in former times thou hast felt in thy selfe whatfaith and feeling and comfort in prayer what care of a good conscience thou art sure thou hast had in thee heretofore for from thence thou mayest boldly conclude That there is grace in thee still though thou canst not now feele it the gifts and calling of God are without repentance Rom. 11. 29. This rule Dauid followed when he had lost his feeling of Gods fauour and grace Psal. 77. 5 6. Then I considered the daies of old and the yeares of ancient time I called to my remembrance my songs in the night And 143. 5. Yet doe I remember the time past 3. To search thine owne heart diligently and thou shalt obserue euen when thou art at the worst certaine notes of grace in thee Now there is no Christian but when he is at the worst and hath least feeling of his Faith and of the certainety of his saluation but if he would looke into himselfe he should finde these graces in himselfe 1. That hee yeelds not to his infidelity but striues against it and grieues vnfainedly that he hath lost the assurance of Gods fauour Psalme 77. 2. His soule refused comfort Uerse 3. His spirit was full of anguish Verse 10. And I said this is my death 2. That he desires aboue all things and seekes vnfainedly and earnestly to recouer his feeling of Gods fauour againe Cant. 3. 1 2 3. The Spouse sought her Beloued in her bed verse 1. about in the City by the streets and by the open places verse 2. enquired of the Watchmen for her Beloued verse 3. So saith David of himselfe when his spirit was in perplexity within him Psalme 143. 6. I stretched forth mine hands vnto thee my soule desireth after thee as the thirsty Land 3. That though he haue no feeling of Gods loue to him yet he loues God and desireth to please and honour him is affraid to doe any thing that might offend him Psalme 44. 18 19. Our heart is not turned backe neither haue our steps declined from thy way though thou hast smitten vs downe to the place of Dragons and couered vs with the shadow of death Now if any one of these graces be in thee thou maist be sure thou art aliue As if we discerne in one that by many likelihoods seemeth to be dead that he eyther breatheth or moueth or heareth we are sure there is life in him So is it in this case And euery Christian is bound in the affliction of his conscience to take notice of that grace that is in him as well as of that corruption that is in him that he may be as well thankfull to God for the one as he is humbled for the other 1. Thess 5. 18. In all things giue thankes for this is the will of God in Christ Iesus toward you This rule Dauid followed Psalme 77. 6. I communed with mine owne heart and my spirit searched diligently 4. Vse the benefit of their aduice that can better iudge of thine estate than thou thy selfe for the present canst This rule the Apostle prescribeth Is any sicke among you Let him send for the Elders of the Church and let them pray ouer him And the prayer of faith shall saue the sicke and the Lord shall raise him vp and if hee haue committed sinnes they shall be sorgiuen him Confesse your faults one to another and pray one for another Iames 5. 14 15 16. and this course the Church tooke when by her secret and priuate endeauours in her bed by night she could not finde her beloued she went out into the streets of the City among her godly acquaintance for their helpe and when that would not serue she sought helpe of the watchmen and Ministers of the Church Cant. 3. 2 3. 5. Lastly rest assured that though thou haue for the present lost it yet thou
When he was in tribulation he prayed vnto the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him True it is the faithfull oft in extremity in their own feeling seeme vnable to pray but yet the spirit euen then helpeth them and maketh them able to pray Rom. 8. 26. Yea because the Lord greatly delighteth to haue his people seeke to him let me heare thy voice for it is sweete Cant. 2. 14. this is one chiefe end he aymeth at in bringing affliction vpon them euen to make them seeke and sue vnto him I will goe and returne to my place till they acknowledge their offence and seeke my face in their affliction they will seeke me early Hos. 5. 15. The third and last Reason why affliction is so profitable and necessary is this That it prepares the heart to the vnderstanding and obedience of the Word True it is afflictions cannot soundly conuert the heart that honour is proper to the Word of God the Law of the Lord is perfect conuerting the soule Psal. 19. 7. yet it is a great helpe to a mans conuersion and of great vse and necessity to prepare the heart to receiue profit by the Word Yea there are few or none that would regard the Word or profit much by it if the Lord should not humble them by afflictions The Lord hath two Schooles wherein he nourtereth his children A man that is exercised by affliction will profit more by one Sermon than another will doe by ten Esay 26. 9. Seeing thy iudgements are on the earth the inhabitants of the world shall learne righteousnesse When God by affliction hath humbled men and prepared their hearts if they might then haue good Teachers they would profit greatly If there bee then a messenger with him an interpreter one among a thousand to declare vnto man his righteousnesse then he is gracious vnto him c. Iob 33. 23 24. That made the Psalmist say Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal. 94. 12. This Dauid speaketh of himselfe Psal. 119. 71. It is good for â—…e that I haue beene afflicted that I may learne thy Statutes Though he were a most teachable Scholler yet he learned better by it than he could haue done without it While we are in prosperity we are like wanton children apt to play with our meate many things we heare we cannot vnderstand nor be perswaded of we will beleeue what we list obey what we list laugh at some truths that are taught vs fret and rage at other But affliction will open our eares if we belong to God and make vs vnderstand and be perswaded of many truths which before we could not beleeue Iob 33. 16. Then hee openeth the eares of men euen by their corrections which hee hath sealed So that to them that will not be perswaded it is such a great sin to sweare now and then or to profane the Sabbath or to be drunken that there is such a necessity of hearing the Word preached as we haue taught we may say as the Prophet doth Esay 28. 19. There shall bee onely feare to make you vnderstand the hearing I warrant you if you belong to God he will by affliction perswade you one day and make you to vnderstand these truths Yea affliction bringeth a man to a more cleare certaine and experimentall knowledge of God and his truth than euer any without it haue attained vnto 2. Chron. 33. 13. Then Manasses knew that the Lord was God Iob 42. 5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee Lecture the eightie sixe Aprill 2. 1611. IOHN IIII. XLVII IT remaineth now that we proceed to the Vses that are to be made of this Doctrine touching the profitablenesse of affliction which the time would not permit vs to enter vpon the last day Which I am the more willing to insist vpon because this Doctrine was neuer more seasonable I thinke than it is at this day in regard of the generall Visitation of God that eyther is now or hath beene of late in euery Village and in euery Family nay I thinke there is scarce any one of you but you are still or you haue been of late afflicted with sicknesse either in your own persons as this Rulers sonne or in some that are neare and deare vnto you as this Ruler himselfe was Two principall Vses there be then that we are all to make of this Doctrine first it teacheth vs how to beare afflictions secondly how to profit by them For the first The man that doth beleeue this Doctrine and is fully perswaded that to all Gods Elect affliction is profitable and necessary will first beare afflictions patiently secondly will be comfortable and cheerefull in affliction thirdly will euen kisse the rod and be thankfull for afflictions fourthly will be so farre from desiring to be freed from affliction that he will rather desire it and pray for it See the experience and proofe of this in Gods children that were flesh and bloud as well as we and subiect to the same passions and infirmities that we are in these foure points First they haue beene quiet in their minds and free from murmuring and impatience Psal. 62. 1. He saith not onely as in Psal. 39. 9. I was dumbe I opened not my mouth because thou didst it but My soule keepeth silence vnto God Secondly they haue beene cheerefull and full of ioy Rom. 5. 3. Neither doe wee so onely but also we reioyce in tribulation Thirdly they haue beene thankfull vnto God for their afflictions Iob 1. 21. Blessed be the Name of the Lord. Psal. 42. 11. Waite on God for I will yet giue him thankes Fourthly they haue euen desired and prayed for affliction mistake me not in this point I know well affliction is not simply to be prayed for It is in it owne nature a curse as I haue told you and fruit of Gods wrath yet because the childe of God knowes it is a meane that God hath been wont to do his people that good that he hath not vsed to doe any other way he may lawfully desire of God that he would rather afflict him and that sharply too then suffer him to perish rather vse this meanes to humble and reclaime him then tosuffer him to go on in his euill way els would not the Prophet haue prayed as he doth Ier. 10. 24. O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing I know you will be ready to thinke that it is very strange that any should be able in this manner to beare affliction and that it were a maruellous happinesse to a man if he could attaine to this measure of grace I will therefore shew you the meane whereby the faithfull haue attained to it and wher by we also may attaine vnto it and that is the beleeuing and considering of fiue principall points all
64. 6. All our righteousnesses saith the Church are like filthy clouts But doth God therefore reiect them No first he accepteth them and takes them in good part they are acceptable to God by Iesus Christ 1. Pet. 2. 5. secondly he delighteth and taketh great pleasure in them sweet is thy voice Cant. 2. 14. thirdly yea he will also reward them not onely in this life yet godlinesse hath promises euen of this life 1. Tim. 4. 8. but euen with the reward of the inheritance as the Apostle speaketh Col. 3. 24. When the dead shall be iudged he will giue reward not onely vnto his seruants the Prophets and to his Saints but to all that feare his Name both small and great Apoc. 11. 18. Thirdly and lastly he is so farre from reiecting his seruants for any their infirmities that of all other he hath most care of them that are most troubled with their infirmities he sheweth most tender respect vnto them In this respect it pleaseth the Lord to compare himselfe to a carefull and good shepheard that sheweth his care most of all towards those sheepe that are most weak and feeble in the slock Esay 40. 11. He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall guide them that are with young And Ezek. 34. 16. I will seeke that which was lost and bring againe that that was driuen away and will binde vp that that was broken and will strengthen the weake In this respect it is said of Christ Mat. 12. 20. Abruised reede shall he not breake and smoaking flaxe shall he not quench See an experiment of this in those two Apostles which aboue all shewed most weaknesse of Faith Thomas and Peter and you shall finde Christ shewed more tender respect to them two than to all the rest For Peter Christ was most carefull that his resurrection should be reuealed vnto him Marke 16. 7. Yea 1. Cor. 15. 5. He was seene first of Cephas and then of the twelue yea to him specially he giues the commandement to feed his sheepe Ioh. 21. 15. And for Thomas see the care Christ had of him Iohn 20. 24 26. first he appeared againe to his Disciples when hee was among them and for his sake chiefly secondly he singles him out from the rest and giues him sensible helpes and meanes to confirme his Faith The Reasons of this Doctrine are principally two first the loue that the Lord beareth to our persons through Christ. Gen. 4. 4. God had respect to Abell and to his offering Through Christ God is become our father he beareth a fatherly affection to vs yea a farre more tender affection than any of vs that are parents can beare to our little ones yea a mother may forget to haue compassion vpon the sonne of her wombe yet will I not forget thee Esay 49. 15. And yet euen we that are euill stand thus affected to our little ones that we cannot loath them or neglect them for any out-breach or looking asquint or any other such like deformity yea many a thing which in another mans eye is a great blemish as the pocke-holes in the face or such like to vs seemeth none at all yea the weaker and more feeble any of our children are the more tender we are ouer them And this is much more so with the Lord toward his children Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. I will spare them as one spareth his owne sonne that serueth him The second Reason is the respect the Lord hath to the worke of his owne spirit that dwelleth in his children and to the vprightnesse of their heart Psal. 51. 6. Behold thou louest truth in the inward affections therefore hast thou taught mee wisedome in the secret of my heart Vprightnesse of heart is the chiefe worke of Gods spirit therefore Dauid begs this so earnestly of God that he would renew a right spirit within him Psal. 51. 10. and describes the man whose iniquities God hath forgiuen to bee such a one as in whose spirit there is no guile Psal. 32. 2. Where God discerneth this he will beare with many other wants Though Asa had many foule faults yet is he for this commended Asa his heart was perfect with the Lord all his daies 1. Reg. 15. 14. But on the other side it is said of Amazia that though he had not so many faults as Asa but did in many things much better than he yet the Lord reiected him and made not that account of him as he did of weake Asa he did that which was right in the sight of the Lord but not with a perfect heart 2. Chro. 25. 2. The Vse of this Doctrine Before I can deliuer it I must labour to preuent the abuse of it For whereas this is the childrens bread many dogs and whelpes will be snatching at it many a wicked and vngracious man will be ready to abuse this Doctrine to the blessing of himselfe in his vngodly waies and say The best haue their faults God is not so seuere as to marke euery thing that is said or done amisse he will beare with the infirmities of his children my heart is good c. But to such I say they haue nothing to doe with this doctrine but first as of the godly I haue said that none of all their foulest sins shall euer be imputed to them so to thee I say that all euen the least sinne that euer thou committedst shall be laid to thy charge know thou that for all these things God will bring thee to iudgement Eccles. 11. 9. of euery idle word that such men shall speake they shall giue account at the day of Iudgement Matth. 12. 36. Secondly As the duties the godly haue performed euen those that haue beene most full of blemishes shall be accepted and rewarded so the very best things that euer thou didst are abominable to God and shall increase thy condemnation the sacrifice of the wicked is an abomination to the Lord Pro. 15. 8. Thirdly As the foulest sin that euer a godly man fell into was but his infirmity so the least offence that euer thou committedst is a reigning sin And because thou comfortest thy selfe so much in this that the godlyest haue their faults and thy sins are but thine infirmities I will shew thee sundry differences betweene the faults of the godly and thy sins betweene the infirmities of the one and the reigning sins of the other First Before the committing of it The regenerate man doth not commit any foule sinne with purpose and premeditation of heart but hee is ouertaken before he be aware and slippeth suddenly into it through the violence of tentation Thus Paul describeth the sinne of a regenerate man Gal. 6. 1. If any be fallen by occasion ouertaken with any fault So Dauid speakes of himselfe Psal. 39. 22.
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