saith he Matth. 11. 19. yea he was wont to take the benefit of Gods creatures not of such onely as serue for mans necessity but of such also as God hath giuen vs for our delight It was noted of him by his carping enemies that he was wont to drinke wine Luke 7. 34. And it is said of him twice that he suffered his feet to be annointed with very precious oyntment Luke 7. 38. and Iohn 12. 3. 5. neither refused he to goe to feasts when he was bidden no not vpon the Sabbath day Luke 14. 1. And for his Disciples we know there was offence taken at him because he did not teach them to fast Luke 5. 33. Why then doth he forbeare his meate at this time surely because he would not let slip a notable occasion and opportunity of winning soules to God which he knew was now to be offered vnto him Hee had another matter in hand which he calls his meat which he did as earnestly desire as any hungry man can desire meat and which he knew would delight refresh and comfort him as much as any meat can doe him that stands most in need of it and that was to winne and conuert soules vnto God Why but may some say he might haue eaten somewhat in the meane while in the space wherein the woman was going to fetch her neighbours and they in comming out of the City vnto him So that his eating of somewhat need haue beene no hinderance to that good worke he so much desired to do but a furtherance rather vnto it I answer it is true he might haue done so but his heart was so taken vp either in secret prayer to God for them or in meditation of that he was to teach them when they should come or with the ioyfull expectation of their comming and of the good he knew he should haue occasion to doe as it made him quite to forget all hunger and thirst Now that we may receiue our instruction from this notable example of our Sauiours zeale which is here set forth for our imitation let vs obserue these three points in it 1. That he is so carefull to take the occasion and opportunity that is here offered of inlarging his Fathers Kingdome that though he was hungry he neglects his meat for it 2. That he calls this his meate to doe the will of his Father in instructing and conuerting of men 3. That though he had time to eate without any hinderance vnto that worke yet the care he had of this businesse and ioy he conceiued in the expectation of the good hee was to doe made him forget his hunger And from hence this Doctrine will arise for our instruction That he that will be a true Disciple of Christ must be zealous in the Lords businesse zealous in seruing God and seeking to honour him It is not sufficient to a mans comfort that he hath professed the truth serued God in his calling done the duties God hath required of him vnlesse he haue done it with a zealous heart and earnest affection This is required of vs that would approoue our selues to God in preaching of his Word Apollos is commended for this Acts 18. 25. that being feruent in the spirit hee taught diligently the things of the Lord This is required in them that heare the Word Luke 24. 32. Did not our hearts burne within vs when hee opened to vs the Scriptures This is required of them that would pray with comfort Iames 5. 16. The effectuall feruent prayer of a righteous man auaileth much This is required in euery part of that seruice that we doe vnto God we must be Rom. 12. 11. Feruent in spirit seruing the Lord. Yea this is in generall required of vs in our whole profession and practise of Religion Tit. 2. 14 Christ gaue himselfe for vs to purifie to himselfe a peculiar people zealous of good workes Therefore it is noted to the praise of Iehosaphat that hee lift vp his heart to the waies of the Lord 2. Chron. 17. 6. And of Hezechia it is said that in all the workes he began for the seruice of the house of God to seeke his god hee did it with all his heart and prospered 2. Chron. 31. 31. And of Iosiah that he turned to the Lord with all his heart and with all his soule and with all his might 2. King 23. 25. They maintained and held out the profession and practise of Gods pure Religion with great zeale and earnestnesse of affection The Reasons and grounds of the Doctrine are principally three 1. Euery one that lookes to be saued by Christ must be a follower of Christ He that saith he abideth in him saith the Apostle 1. Iohn 2. 6. must himselfe walke also euen as he walked The best euidence that we can haue that we remaine in him is when we are conformed vnto his example and by his spirit made like vnto him 2. The Lord cannot abide such as serue him without zeale This is plaine by that speech of Christ to the Laodiceans Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold that is an Idolater or a worldling a man of no Religion as he doth of the Christian that is lukewarme 2. That he will spue such a one out of his mouth yea he threatneth the Church of Ephesus that because she had lost her first loue her zeale that once she had he would come against her shortly and remooue her candlesticke if she did not repent and amend this fault Reu. 2. 5. 3. The Spirit of God is said to be like vnto fire in all them that haue receiued it and from thence comes that speech quench not the spirit 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ are said to be baptized with the Holy Ghost and with fire Matth. 3. 11. and where fire is there must needes be some heate The Vse of this Doctrine is 1. To conuince a great error in iudgement that is common in the world We see this is held as a perfect definition of a good Protestant that he is a man found in iudgement and in the knowledge of the truth but not forward nor zealous either in the profession or practise of it yea it is counted the wisedome of a Christian and euen of a Minister too to be a moderate man in Religion not forward nor hot nor zealous in it Whereas we haue heard that such as are regenerate and haue Gods Spirit cannot be without this heate and zeale 2. That in Gods account neither Papist nor Turke is in so bad an estate in some respect as the Gospeller is that is void of zeale 3. That God hath threatned to depriue them of the Gospell that professe it without zealous loue vnto it 2. To exhort vs to examine our selues well whether there be any true zeale in vs yea or no that if we want it we may be humbled and seeke
minded and dare say nothing for God hath enioyned them silence and forbidden them to meddle with thee therefore they can say nothing therefore they dare say nothing Thou art a priuiledged person I tell thee and I dare say thou gloriest much in it But thou wilt finde it a wofull priuiledge one day Cain had such a priuiledge and protection Gen. 4. 15. God forbad all men to kill him or to touch him because he would haue him to be spectacle of his wrath vnto men And thou hast a priuiledge too God hath forbidden all men to rebuke thee to speake of good things in thy presence that thou maist goe on and fill vp the measure of thy sinne to such as thou art the Lord himselfe speaketh in this manner Reioyce O young man in thy youth and let thy heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes Eccles. 11. 9. If thou hadst so much grace as to iudge rightly of this thy priuiledge thou wouldst take small pride in it but pray rather that thou maist so liue as no godly man may be vnwilling or affraid to reproue thee according as Dauid a great King did Let the righteous smite me said he it shall be a kindnesse and let him reprooue me it shall be an excellent oile Psal. 141. 5. But you must obserue that when our Sauiour Christ was thus silent he stood as a priuate person In his publike ministry he spake good things and taught the will of God neuerthelesse freely and boldly though the Pharisees and other wicked men were present when he taught And by his example we are taught that we should not be daunted nor discouraged in our ministry by the presence of any wicked man whatsoeuer he be but we should do our work faithfully and chearefully whatsoeuer our hearers be For first though any come to heare vs with neuer so bad a minde God can and doth oft catch him and change his minde as he did the officers whom the Pharisees had sent to apprehend Christ Iohn 7. 45 46. and that vnbeleeuer 1. Cor. 14. 25. Secondly and though he doe not so yet our labour shall not be lost vpon them no not vpon the carpers the scorners that heare vs for they shall one day know there hath beene a Prophet amongst them Ezek. 33. 33. yet though this be an infirmity in a Minister to doe his worke heauily amongst such as he seeth no hope to do good vpon yet it is such an infirmity as the best of Gods seruants haue beene subiect to they haue beene apt to receiue great discouragement in their ministry by a bad auditory When God had made knowne vnto Ezekiel what a bad auditory he should preach vnto Ezek. 2. 3 â—…5 They are impudent children and stiffe-hearted surely they will not heare thee neither will they cease for they are a rebellions house it is said Chap. 3. 14. He went to preach to them in much bitternesse and griefe of spirit but saith he the hand of the Lord was strong vpon me that is to say Else I had neuer gone It may seeme by that speech that Iohn Baptist vsed when he saw many of the Pharisees and Saduces come to heare him O generation of vipers who hath warned you to flee from the wrath to come Matth. 3. 7. that he was neuer a whit proud of such hearers No more surely are any of vs now to see notorious drunkards or whoremongers or blasphemers or prophane fooles that scorne all goodnesse come to hearâ—…e vs. On the contrary side when we haue such a people to heare vs as shew by their constancy and chearefulnesse in hearing and by their conuersation also that they are such whose hearts God hath prepared to receiue and obey his truth it doth vs good to preach to such a people be they neuer so learned this giues heart and cheerefulnesse to vs in our ministry and euen set an edge vpon our gifts and makes vs do our worke with more freedome of spirit and with a larger heart than otherwise we should The zeale and feruency which people shew in hearing doth euen warme their Minister and make him more zealous The Apostles had excellent gifts you know and yet the goodnesse of their audience did euen mend their gifts Though they had receiued commission to preach to all Nations Matth. 28. 19. yet they were at first vnwilling to goe to the Gentiles How did God encourage them Surely by making knowne the forwardnesse and readinesse of the Gentiles to receiue the Gospell Before Paul preached to the Gentiles at Antioch they besought him to doe it the whole city came together to heare the Word of God and vpon their first hearing of the Word they shewed much gladnesse when they heard that God had allowed his Word to be preached to the Gentiles and commanded it also yea they glorifyed the Word of the Lord Acts 13. 42. 44. 48. This made Paul so zealous and forward to goe to Macedonia he saw in a vision a man of Macedonia that prayed him saying come ouer into Macedonia and helpe vs Acts 16. 9. That made him shew such a zealous desire to goe and preach to the Romanes because they were so good a people Rom. 〈◊〉 8. 10. Yea our blessed Sauiour himselfe receiued as it were some helpe and increase of gifts by the forwardnesse and zeale of his hearers seeing the multitudes that flocked so to heare him he went vp into a mountaine that they might the better heare him and be opened his mouth set and bent himself to speake so as they might heare and vnderstand him and taught them Mat. 5. 〈◊〉 〈◊〉 What made him deny so much time to himselfe from preaching as might serue euen for his necessary repast both at this time and also Mar. 3. insomuch as his kinsfolke euen thought him mad for it Mar. 3. 21. Surely the zeale of the people and their great desire to heare the multitude commeth together againe so as they could not so much as eate bread Mar. 3. 20. And if the Apostles and Christ himselfe had euen neede or at least receiued good by this helpe how much more may we The Reasons of this Doctrine are two 1. The faithfull Minister hath no ioy comparable to this when he seeth the forwardnesse of Gods people in receiuing and obeying the truth Iohn the Baptist reioyced to see his hearers flocke after Christ. Iohn 3. 29. The friend of the Bridegroome reioyceth greatly because of the Bridegroomes voice that is that the Bridegroomes voice is so well accepted that he findes so good entertainement with the Bride 2. The more zealous and prepared the audience is the better assistance of his Spirit God is wont to giue to his seruants As it is with thy prayer the better thy heart is prepared to pray the more comfortable and fruitfull shall thy prayer be when he prepares our hearts then will he cause his eare to heare
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
should ioyne together in it as one man 122 123. Q. Questions disputing See Conference Neuer any prooued a good Scholler in any learning but he that had doubts would moue questions 322. How far forth it is lawfull to make question of or to reason against Gods Word or Workes 230 231. R. Reading We should exercise our selues in the reading of the Word 172. 291. Reason A great sin to examine Religion by carnall reason and to beleeue no more then we can see reason for 151. Reformation What properties are required in true reformation and leauing of sin 85. Regeneration Notes to try it by 5. Religion There is but one true way to saluation 139. It is the strength of a state 429. 279. Religious duties Great force in a conscionable vse of them to keepe a man from vncleannesse and other sins 93. And to breed in a man a confortable assurance of his saluation 343. Repentance There is more required to it then most men dreame 84 85. Late repentance is dangerous 442. Sins repented of though neuer so many and hainous will make vs neuer the lesse acceptable to God 95. No man hath an vpright heart that forsakes not all knowne sins 470. Notes to try our sincerity in leauing of sin 471 Repentance 470. Repentance of regenerate and naturall men distinguished 471. Reproofe The Minister must plainely and particularly reprooue sin 63. Great wisdome is required in reproouing sin 63 Motiues to perswade Ministers to faithfulnesse in this 66. How they may make their reproofe effectuall 66. He that hath grace will take reproofe well loue him the better that deales faithfully with him this way 106. 112 113. Three things that keepe men from accepting it and preseruatines against them 106. Though mens lewdnesse may restraine vs from reprouing them in priuate yet may it not their Minister from publike reproofe 294 295. Men disdaine to be reprooued by such as are no better then themselues and foure remedies against that corruption 364 365. 369 370 Fret not against the publike reproofe of thy sin in the ministry of the word 108. 373. 374. A common sin it is and dangerous not to endure reproofe 109. Reuerence Though outward reuerence be not sufficient yet can we performe no duty of Gods worship well especially in publique without some signification of reuerence euen in the outward gesture of our body 115. 120. Reasons for bodily reuerence in all parts of Gods worship 116. Rules for it 119 120. 125. More reuerence should be shewed at the hearing of the Word read then preached 126. We can performe no seruice to God well without feare and reuerence 115. S. Sacraments Our Sacraements are more cleere and effectuall then those vnder the law â—…0 In the administration of them we should make vse of our eye and behold what is done 127. Sacrifices What they and their manner of offering them did signifie 189. Samaritans The Papists resemble them much 36. Scripture The vndoubted certainty of euery thing that is written therein 249. It is much more full and perfect now then it was vnder the Law 207. To humble and honest hearts they are not obscure 349. 212. What are the causes why they are obscure 213 Pretense of their obscurity will not excuse the neglect of reading them 173. Scriptures ought to bee the rule of tryall for what is taught 174. Secret sins The Lord can discerne and is priuy to our most secret sins 69. Sin is neuer the lesse dangerous to a man because it is cunningly and closely committed 75. Securitie The false ground on which ignorant wicked men secure themselues 76. 429. Generall secâ—…rity is a signe of generall calamitie approching 42â—… Seducers They are cunning and who are most in danger to take hurt by them 138. Seruants They should loue their Masters and desire and seeke their comfort 492. Sundry other duties they owe but this is the roote of all 493. Cautions limiting their duty 495. Three things wherby they should shew their loue to their Masters 495. Seueritie Required in the Magistrates and all Christi ans in the discountenancing punishing of whoredome and other sins 78. Sicknesse See Delay Signes It is not simply vnlawfull to desire signes for the confirming of our faith 404. Signes of iudgement approaching 428 429. Silence From good words not alwaies vnlawfull 293 Sin Great is the necessity of an effectuall knowledge of sin 6â—… 65. The sins of the elect how hainous soeuer shal not hinder their saluation but tend to their good 95. Dangerous to hide our sins and that is done foure waies 104. It will bring Gods curse vpon the house and place where it is committed 158. It is a most loathsome thing and defiles a man 4. Sathan drawes men to sin through some error of their mind and by deceiuing them 73. Of sinning against the Meanes see Meanes It will certainely bring sorrow 438 452. Sinceritie The Lord makes great reckoning of the vprightnesse of the heart 465. Necessary to examine whether our hearts be vpright 53 54. 481. Notes to try that by 53. â—…9 471. 473. 476 480 The Lord delights in the weakest seruices that are done in spirit and truth 192 193. 465. He that hath an vpright heart may know he hath it 239. We should labour by diligent examination to find whether our hearts be vpright 465 466. Sorrow Properties required in the sorrow for sin 85. Extremity if it will disable vs from praying and profiting by the Word 433. Moderate is very profitable necessary 4â—…3 We must striue against that that is excessiue and immoderate 43â—… Foure remedies against such 436. There is great difference between that of the regenerate that of the carnall man 437. Sin will bring sorrow and great sins great sorrâ—…wes 438. Soule All mens chiefe care should bee for their soules 450. Speech To speake wickedly is a greater degree of sin then to thinke ill 228. Filthy speech a great sin 87. So is the delight to heare it 88. Spirit The spirit of God in whomsoeuer it dwels is like vnto water in foure respects 3. Why God is called a spirit 196. By the testimonie of the spirit the faithfull are assured of their saluation and hee that hath it may know he hath it 339. The Lord requires delights in the seruice of the spirit see Worship Superiors Disdaine not to be admonished or reproued by thy inferior 107. Superstition Papists are many waies grossely superstitious 156 157 Supper of the Lord. It should bee administred in the publike assembly 122. T. Talke see Speech Tractablenesse A good signe of election to receiue the truth with all readinesse 312 313. Affliction opens the eare and makes men tractable 397. We should pray for a tractable heart foure notes to trie it by 423. The danger of such as cannot be perswaded of many truths though they bee neuer so cleerely taught and confirmed to them 424 425. This hypocrisie is in all by nature that they scorne to be taught
apprehension as a consuming fire as the Apostle speaketh Heb. 12. 29. He neuer thinketh seriously of him and of his appearing before him but he is troubled and ready to say with them Esa. 33. 14. Who among vs shall dwell with the deuouring fire the Spirit of God and nothing but it like water allayeth this heat cooleth and refresheth the soule of man for by it the loue of God is shed abroad in our hearts as the Apostle speaketh Rom. 5. 5. and the bloud of Christ is effectually applied and sprinkled vpon the conscience Secondly whereas before a man be regenerate he is like vnto the dropsie man in a continuall thirst or like him that hath the disease which is called the dogs hunger neuer satisfied neuer contented the Spirit of God like water quencheth this thirst and satisfieth the soule of man by it the hungry soule is filled with good things as the blessed Virgin speaketh Luk. 1. 53. by it the soule is satisfied as with marrow and fatnesse As Dauid speaketh Psal. 63. 3. This by the assurance that it giueth to the heart of the fauour of God in Christ worketh that contentment in it as it makes a man able to say as Iacob did when he heard that Ioseph was aliue Gen. 45. 28. It is enough He that hath once receiued the spirit of grace which is the pledge and earnest of our eternall inheritance will be able out of full contentednesse of mind to glory with Dauid Psal. 16. 6. The lines are fallen to me in pleasant places yea I haue a goodly heritage And whereas nothing so much hindereth the tranquillity of our minds as the immoderate desire of worldly things the Spirit of God slaketh that thirst and vnsatiable desire and teacheth vs to be contented with a little A little wealth a little pleasure a little credit will content vs when we haue this spirit Therefore when Paul had said that Godlines with contentment that is which alwaies maketh a man content with his owne estate is great gaine 1 Tim. 6. 6. he tels vs immediately how meane a state a man will be content with if he be godly indeed if we haue food and raiment saith he v. 8. So that he that hath the spirit of grace vseth not these earthly things with that thirst and greedy appetite that other men doe but with more sobriety and indifferency of mind Vsing but not ouer-using them 1. Cor. 7. 31. vsing them so as he can want them if need be I may do all things saith Paul 1 Cor. 6. 12. but I will not be brought vnder the power of any thing and Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content I know how to be abased c. Thirdly whereas a man before he be regenerate is filthy and vncleane his words vncleane Mat. 15. 18 his best actions vncleane Pro. 15. 5. but his heart especially more filthy then any sinke Ier. 17. 9. yea so filthy that as he that was vncleane vnder the Law made euery thing he touched vncleane Num. 19. 22. yea though the thing were otherwise holy Hag. 2. 14. so is it in this case Tit. 1. 15. Vnto them that are defiled and vnbelieuing is nothing pure And thus filthy is the vnregenerate man not in the Lords eyes onely as the Lord speaketh Zach. 11. 8. My soule loathed them and in the eyes of euery good man Pro. 29. 27. An vniust man is an abomination to the iust but euen in his owne eyes also when God shall be pleased to open them Insomuch as the man that taketh most pride in himselfe if the Lord should lay him naked to himselfe would loath and abhorre himselfe as Iob saith he did Iob. 42. 6. If the Lord should break vp that sink that is in him he would not be able to abide himselfe as in that fearefull example of Iudas Mat. 27. 4 5. we may plainely see Now where the Spirit of God commeth it like water cleanseth all things it makes the heart cleane the tongue cleane the whole man cleane The feare of the Lord is cleane saith Dauid Psal. 19. 9. and Ezek. 36. that which is said vers 25. I will powre cleane water vpon you and you shall be cleane is thus expounded vers 26. 27. A new heart will I giue you and a new spirit will I put within you I will put my spirit within you and cause you to walke in my statutes The Spirit of God is this cleane water that maketh vs cleane Fourthly whereas a man before his regeneration is as barren and vnfruitfull as any desert and thereunto compared Esa. 32. 15. 16. yea as vnable to do speake or moue to any thing that is good as a dead man is Eph. 2. 1. Altogether vnprofitable not one that doth good no not one as the Apostle speaketh Rom. 3. 12. Where the Spirit of God comes like water it makes the heart fruitfull vnto God it maketh our desart like Eden and our wildernesse like to the garden of the Lord as the Prophet speakes Esa. 51. 3. Insomuch as though euery one that hath the Spirit of God be not in the like measure fruitfull for in the good ground the seed brings forth in some but thirty in some sixty in some an hundred fold Mar. 4. 8. yet euery one is fruitfull in some measure yea able to bring forth his owne fruit in due season as the Prophet speaketh Psal. 1. 3. Able not onely to wish well and haue good motions but to speake and do well also He that was lame before shall leape as an Hart and the tongue of him that was dumbe before shall sing Esa. 35. 6. yea the Spirit of God makes him that hath it able euen in the time of heat of persecution to continue fruitfull as the tree planted by the waters that spreadeth out her roots by the riuer which shall not see when heat commeth but her leafe shall be greene and shall not be carefull in the yeare of drought neither cease from yeelding fruit Ier. 17. 8. This Doctrine serueth for a touch-stone for euery one to try himselfe by we all professe that we are baptized and so washed with this water euen borne again of water and of the holy Ghost Ioh. 3. 5. without which we shall be as much the better for our outward Baptisme as the wicked Egyptians were by the Red Sea which was a type of it 1 Co. 10. 2. that which was the means of safety and escape vnto Gods people was a meanes of vtter perdition vnto them Neh. 9. 11 and as they are for the Lords Supper that receiue it vnworthily He that eateth and drinketh vnworthily eateth and drinketh damnation vnto himselfe saith the Apostle 1 Corinth 11. 29. We professe we haue the Spirit of God and indeed our case is most miserable without it If any man haue not the Spirit of Christ he is none of his Rom. 8. 9. Let vs try our selues by this Doctrine
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
drinke of and howsoeuer thou speakest of thy selfe as if thou wert some rare and excellent man yet is it possible that thou shouldest be greater then Iacob So that there are two parts of this Text as there be two reasons why she could not vnderstand nor belieue that which Christ spake 1. The reason why she could not perceiue and belieue that he could giue her of the water of that Well he had no meanes Verse 11. Thou hast nothing to draw with c. 2. The reason why she could not perceiue or belieue that he could giue her any better water then that she thought he could not be greater then Iacob Vers. 12. Art thou greater then our father Iacob Now before we come to these parts this is generally to be obserued out of her whole answer that though she had now begun to feele such a diuine power as had wrought some change in her mind and affections yet she cannot vnderstand Christ but refuseth and reasoneth against this gracious offer that he had made vnto her That Gods grace began to haue some worke in her it may appeare in that she being a Samaritan and so wicked a woman also 1. Doth not answer him scornefully and tauntingly after this manner if thou haue such water to bestow why askest thou water of me to drinke 2. She doth not vtterly reiect his speech of the water of life that he had to bestow as ridiculous and incredible but doubts of it only and cannot see how it should be 3. She calleth him Sir which is a title of reuerence as we shall see 1. Pet. 3. 6. in Sarahs speaking vnto Abraham And yet for all this that God had begun some work of grace in her see the maruailous blindnes and peruersnesse of nature that appeared in her for first though she might well perceiue by many reasons that he could not meane materiall water for 1. She had no need of that 2. She saw he had no meanes to giue her that 3. She heard him speake of himselfe as of some rare and extraordinary person yet she vnderstands him of materiall water Secondly she reasoneth and struggleth against that offer that he makes vnto her and that work that Gods grace had begun in her Whence we learne That no man by nature can do any thing to further or helpe forward his owne conuersion but he doth all that he can to hinder and withstand it The truth of this doctrine we shall discerne in three points all which we haue an example and experiment of in this poore woman 1. The naturall man hath in him no desire of grace nor the means of grace neuer thinks of it till God by his word make offer of it vnto him Though he be in extreame misery he perceiueth it not nor once thinks of any way to come out of it but is well perswaded of his owne estate See the experiment of this in this poore woman though she were a most filthy and loathsome wretch in Gods sight not onely by nature but by that lewd life she had led and God in his gracious prouidence had now sent Christ vnto her that had the water of life to bestow vpon her and by the absence of the Disciples had giuen her such an opportunity to haue opened her mind vnto him yet she makes no vse of him neuer askes of him the water of life And this is the state of euery man by nature There is none that seeketh God Rom. 3. 11. I haue beene found of them that sought me not and I said behold me behold c. Esa. 65. 1. Though the meanes of grace be neuer so neare him though he haue neuer so good opportunity giuen him of God to make vse of the meanes of grace yet can he not do it A price is put into his hand to get wisdome and he hath no heart to it as Salomon saith Pro. 17 16. Nay he feeles no need of grace nor of the meanes of grace for he is well perswaded of his owne estate Reu. 3. 17. he saith He is rich and increased in riches and hath need of nothing see this in Paul before his conuersion I was aliue without the law saith he Rom. 7. 9. Though he neither haue knowledge nor will take pains for any yet is he perswaded that he hath knowledge enough Pro. 26. 16. The Sluggard is wiser in his own conceit then seuen men that can render a reason 2. When God by his Word doth make offer of his grace vnto him the naturall man cannot perceiue it Our Sauiour began to make himselfe knowne vnto this woman and makes offer to her of the water of life but she vnderstands him not And this is the state of euery man by nature 1. Cor. 2. 14. He cannot know them because they are spiritually discerned Euen they that haue otherwise the best capacities are strangely sottish and blockish in conceiuing the things belonging vnto Gods kingdome Ioh. 1. 5. The light shined in the darknesse and the darknesse comprehended it not Christ speakes of the eating of his flesh and drinking of his bloud his hearers vnderstood him as Papists now do of eating him corporally Ioh. 6. 53 60. yea see an euident proofe of this in such as the Lord had begun grace in See it in Nicodemus a master and teacher of Israel when Christ spake to him of the necessitie of regeneration he thought he had meant that a man must enter the second time into his mothers wombe and be borne And when our Sauiour had explaned himselfe that he spake not of a corporall regeneration but of a spirituall he iudged his Doctrine to be most absurd and incredible How can these things be said he Ioh. 3. 4. 9. See it in the Elect Disciples when Christ had bidden them Beware of the leauen of the Pharisees and Sadduces they vnderstood him of materiall leauen Mat. 16. 7. Though Christ had often and plainely taught them the Doctrine of the Resurrection Mat. 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher and had also the benefit of priuate conference with him yet see how farre they were from vnderstanding it Iohnâ—…0 â—…0 9. And if they were so blockish whose eyes the Lord had begun to open and in whom his grace had already begun to worke how great must the blindnesse and sottishnesse of the meere naturall man needs be So that the calling of euery one of Gods Elect may be fitly resembled by the Lords calling of young Samuel Three times the Lord called him and he perceiued it not but thought it had beene onely Elies voice 1. Samuel 3. 10. Thus did Samuel saith the Text before hee knew the Lord and before the Word of the Lord was reuealed vnto him And so may it be said of the best of vs many a time we heard the Lord speaking vnto vs in his Word and perceiued nothing 3. When God by his Word and Spirit begins
affirmed nor is he offended with her for so odious a comparison neither doth he in plaine termes affirme himselfe to be greater then Iacob because she was not yet fit to heare that that might haue bred in her some suspition of vaine-glory in him and made her vnwilling to haue any further speech with him but he proueth the water that he had to giue viz. the grace of his holy spirit to be farre more excellent then the water of that Well or then any water Iacob had to giue by an argument taken from a farre more excellent effect that this water had aboue any other water in the world besides As if he should haue said whereas one principall vse that the water of this Well in these hot countries serueth for is to quench the thirst Iacob himselfe and his children c. did drinke of it the water that I haue to giue is farre more excellent for this vse for this water will not so quench the thirst but a man that hath drunke of it shall within a while be as thirsty againe as if he had neuer drunke because the moisture and coolenesse thereof will be by the heat that is in him consumed and dried vp but he that hath once drunke of the water that I haue to giue shall be so satisfied with it as he shall neuer thirst againe because the coole moisture that it yeeldeth can neuer be by any heat dried vp but shall be in him as a fountaine that will neuer leaue springing till it haue brought him to euerlasting life So that in these words there be three principall points that offer themselues to our consideration 1. That as the body so the soule of euery man is subiect to a kinde of thirst 2. That no wordly thing can perfectly and fully quench this thirst that the soule of man is subiect vnto 3. That the spirit of grace which our Sauiour calleth here the water of life is able fully and perfectly to quench the thirst that the soule of man is subiect vnto Of these three points we will consider in that order that I haue propounded them in And first from this that our Sauiour makes this a principall vse that the water of life the Spirit of God serueth vnto to quench the thirst we learne That as the body of man through the heat that is in it partly naturall partly accidentall is subiect vnto thirst which if it be extreme is one of the most painfull and intolerable passions that it endureth in this life so is the soule of euery man through the heat that it feeleth when it shall apprehend the anger of God due to him for sinne subiect vnto thirst that is to such a desire of comfort against Gods wrath as is neuer a whit lesse but much more painfull then the thirst of the body is For the thirst that the body is subiect vnto how intolerable it is when it groweth to extremity though I need alledge no proofe but common experience which hath found it to be more violent and intolerable then hunger is we may see it in two examples The one of Sampson who though he were so strong and valiant that he could alone with the iaw of an asse slay a thousand Philistims Iudg. 15. 15. yet could he not vanquish nor endure this passion but was afraid he should haue died of thirst and cryeth earnestly to God for helpe against it Iudg. 15. 18. And our blessed Sauiour that was neuer heard to complaine of any other bodily torment that he did endure He gaue his backe to the sâ—…iters as the Prophet speaketh Esa. 50. 6. and his cheekes to them that plucked off the haire he hid not his face from shame and spitting He was oppressed and he was afflicted Esa. 53. 7. yet he opened not his mouth he was brought as a lambe to the slaughter and as a sheepe before her shearers is dumbe so he opened not his mouth Yet feeling the extremity of this passion immediately before his giuing vp the ghost he cryed out and that with a lowd voice as may appeare by comparing Mat. 27. 48. with Iohn 19. 28. I am a thirst And that the soule euen the soule of euery man first or last shall be subiect vnto thirst that is to such a desire of comfort against Gods wrath as is painfull and intolerable is most euident See the proofe of it in three conditions and estates of men 1. All Gods Elect those poore and brokenhearted ones that Christ was sent to be a Sauiour vnto are said to haue had this thirst in them before they could haue any benefit by him Dauids soule panted after God as the chased Hart doth after the water brooks Psal. 42. 1 〈◊〉 his soule thirsted for God And euery one that thirsteth and none but he is inuited Esa. 55 1. to partake of all the comforts of the Gospell And he only hath a promise to be satisfied with righteousnes to be comfortably assured of his righteousnes before God which consisteth in the pardon of his sins the imputation of Christs righteousnes vnto him that doth hunger and thirst after it Mat. 5. 6 2. Such of the wicked as haue bin most prophane desperat deriders and contemners of al piety and religion haue ost euen in this life had such a sore and intolerable thirst vpon them that had they had all the kingdomes of the world they would haue giuen them for a little comfort against the sense of the wrath of God See the proofe of this Amos 8. 11. The Lord speakes of wicked men that shall wander from sea to sea and from the North to the East and shall run to and froto seeke some comfort out of the Word of the Lord and shall not find it In that day saith he shall the faire virgins and the young men who for the most part sinne with a high hand in open contempt of piety perish for thirst Euen such as haue most hardned their hearts against Gods feare the Lord is able to bring to this thirst The mouth of the Lord hath spoken this and his hand hath fulfilled it vpon many a one 3. Such of the wicked as neuer feele any thirst in this life but liue and die like senslesse beasts as many thousands doubtlesse doe shall be sure to feele it in so much the greater extremity in the life to come See the proofe of this in Luke 16. 24. The rich man whose life was full of pleasure and who was all that while neuer troubled with this thirst in hell was so tormented with it that he cryed for Lazarus the man against whom he had shewed most cruelty To dip the tip of his finger in water and coole his tongue The reason of this if we will enquire into it we shall find to be this that as the extremity of bodily thirst groweth from some distemper of heat so is it also with this thirst of the soule 1. The sense of sinne and of Gods anger
ioy such as may make thy heart glad and comfortable when thou shalt haue most need of comfort Thou must come to be one day in that case that Hezekiah was in labour that thou mayst haue that comfort that he then had when the message was brought him from God that he must die and not liue and he by examination of his owne heart and feruent prayer sought to prepare himselfe for death this was that that he found comfort in in that case remember now O Lord I beseech thee saith he Esay 38. 3. how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight The vprightnesse of his heart and constant care he had to please God in all his waies yeelded him comfort in that estate If thy conscience shall say in that day as Psal. 90. 9. All our daies are passed away in thy wrath If thou neuer hadst in thy life any good euidence of Gods speciall fauour Oh how great will thy misery then be 3. Flatter not thy selfe with this conceit that Christ died for thee and thou beleeuest in Christ for if thou haue not the Spirit of Christ thou art none of his Rom. 8. 9. 3. To encourage such as begin inwardly and vnfainedly to affect good things let not the scornes of others nor the difficulties thou findest in a good course discourage thee for thou shalt finde the sweetnesse of it one day That which Salomon saith of one may bee said of all good duties Thou shalt finde it after many daies Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Bee yee stedfast vnmooueable alwaies abounding in the worke of the Lord for as much as you know that your labour is not in vaine in the Lord. 4. To reprooue such Christians as yeeld too much to the dumpishnesse and heauinesse of their owne hearts I doe not wish men that feare God to giue too much liberty to themselues in hunting after carnall ioy or the meanes thereof after recreations and keeping company with prophane men Of such mirth we may say as Eccl. 2. 2. I said of laughter it is mad and of mirth what doth it I know the best Christians haue oft-times iust cause to be sad 1. In respect of their owne sinnes 2. In respect of the state of the Church of God If I doe not remember Ierusalem let my tongue cleane to the roofe of my mouth if I preferre not Ierusalem aboue my chiefe ioy saith the Prophet Psal. 137. 6. But if such as are indeed in the state of grace and continue not in any one sinne wittingly which they haue not repented of doe not stirre vp themselues to bee ioyfull and comfortable they are in a great fault The Lord would haue such to be cheerefull Reioyce euermore saith the Apostle 1. Thess. 5. 16. and Philippians 4. 4. reioyce in the Lord alwaies and againe I say reioyce The Lord would haue such to be merry at worke and merry at meat Deut. 12. 18. Thou shalt reioyce before the Lord thy God in all that thou puttest thine hand vnto And if they be not cheerefull they offend much For first they sinne against God who delighteth most in the seruice that is done to him with cheerefulnesse and with a glad heart God loues as well a cheerefull worshipper as a cheerefull giuer 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice because she could not be cheerefull 1. Sam. 1. 7. Marke what account God makes of this Deut. 28. 47. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnsse of heart for the abundance of all things therefore shalt thou serue thine enemies in hunger and in thirst c. 2. They sinne against themselues both against their bodies in making them more vnseruiceable to their soules in any good duty Prou. 17. 22. A merry heart doth good like a medicine but a broken spirit dryeth vp the bones And against their soules in making them lesse able to resist Sathans tentations Neh. 8. 10. The ioy of the Lord is your streâ—…h 3. Against men in causing them to thinke very hardly of Religion as of that that will depriue a man of all the comfort of his life and cast him into continuall melancholy and doubts and sadnesse of heart Lecture the eleuenth Aprill 11. 1609. WE haue heard the last day that this verse containes in it a commendation of the water of life the Spirit of regeneration from two arguments viz. first from the efficacie and sufficiency of it it is able to quench the thirst of the soule and fully to satisfie and quiet it secondly from the durablenesse and perpetuity of it The first of these we finished the last day Now it remaines that wee come to the second From this then that our Sauiour saith here 1. Whosoeuer shall drinke of the water that he shall giue him shall neuer be more a thirst 2. That the water that he shall giue shall be in him that hath once receiued it a Well of water springing vp to euerlasting life We learne That hee that hath once truely receiued the Spirit of grace can neuer lose it Before I confirme this Doctrine to you I will first cleere the meaning of it vnto you For it may seeme an absurd and incredible Doctrine contrary to reason contrary to sense and experience to say that a man that is once regenerated and hath receiued grace can neuer lose it I will shew you therefore how farre forth we grant that a man may lose the good things he hath had 1. There be certaine gifts of the spirit that may be lost viz. outward gifts whereby men are fitted to the outward duties of their calling The Spirit of the Lord departed from Saul 1. Sam. 16. 14. But what was that Spirit of the Lord The spirit of prophesie 1. Sam. 10. 10. and the spirit of gouernement 1. Sam. 11. 6. but it is the spirit of Sanctification of which we say it cannot neuer be lost 2. There be certaine shewes of sanctification and reformation which are the fruits of nature and they may be lost A naturall man doth oft-times many good things 1. Out of a carnall respect to his credit that he might be well thought of so did the Pharisee and hypocrite pray and fast and giue almes Mat. 6. 2. 6. 15. 2. Somtimes out of a seruile feare of Gods wrath while he is vnder the whip yee shall haue him cease from sin speake many good words seeme very religious Psal. 78. 34. When he slew them then they sought him c. Now in these good things there is no durablenesse or constancie For all flesh is grasse 1 Pet. 1. 24. Whatsoeuer excellency is in it or comes from it hath no durablenesse in it But of true sanctification that comes of grace we affirme that it can neuer be lost 3. A man that hath onely tasted of this wateâ—…â—…f life and receiued certaine
fragments and superficiall beginnings of true sanctification and grace may fall quite away and lose them Heb. 6. 4 5. Such as haue beene inlightened and tasted of Christ and of the good word of God and powers of the world to come and haue beene partakers of the Holy Ghost may fall away 2. Pet. 2. 20. 22. Such as had escaped from the filthinesse of the world through the acknowledgement of the Lord and of the Sauiour may be intangled therein againe and ouercome so as that their latter end may become worse then euer their beginning was But he that hath not onely tasted but drunke a sound draught of this water of life and let it downe can neuer lose it neuer cast it vp againe 4. A man that hath not only tasted but drunk of this water of life and truly receiued the Spirit of sanctification may seeme to haue lost it somtime for he may decay for a time in the measure of grace and lose the heate and feruency of the spirit that once he had as Christ complaines of the Angell of the Church of Ephesus he had left his first loue Apoc. 2. 4. 2. He may for a time lose the comfortable feeling assurance of grace and be in his owne sense as a man vtterly void of grace This was the case of the Spouse of Christ Cant. 3. 1. 2. and 5 6. Her well-beloued was gone 3. Hee may lose for a time the power and eâ—…icacie and operation of grace and fall into as grosse sinnes as any other man Dauid and Peter may be examples of this yea the best are in great and continuall danger to fall thus if they take not great heed vnto themselues Nay it is a very hard thing for any of Gods children to keepe themselues from these decayes Therefore are those exhortations so often vsed 1. Cor. 10. 12. Wherefore let him that thinketh hee standeth take heed least hee fall Heb. 12. 15. Looking diligently least any man faile of the grace of God least any roote of bitternesse springing vp trouble you and thereby many bee defiled Phil. 2. 12 13. Wherefore my beloued as ye haue alwaies obeyed not as in my presence onely but now much more in my absence worke out your saluation with feare and trembling For it is God that worketh in you both to will and to doe of his owne good pleasure You see then how euen they that haue indeed drunke of this water of life may seeme to haue it quite dryed vp in them But yet though this seeme so it is not so indeed for in all those three cases I haue mentioned ye shall see the children of God that had drunke of this Water of life they had in themselues this Well of water they had grace in them euen then when they seemed to haue lost it There is soundnes of grace in many a one that is much decaied in zeale as is plaine in the case of that Angell of Ephesus Apoc. 2. 2 3. Notwithstanding this his delay in his first loue the Lord knew approued of his workes and commendeth him for his labour and his patience and for this that he could not beare with them that were euill and that he tryed them that said they were Apostles and were not that he had borne and had patience and for his names sake had laboured and had not fainted 2. There is much grace in many a one that haue lost for a time their feeling as is plaine in the example of the Spouse Cant. 5. 6. She grieues and neuer giues ouer seeking till she had found her beloued 3. There remaineth grace in the regenerate euen then when they haue falne most fearefully Whosoeuer is borne of God saith the Apostle 1 Ioh. 3. 9. doth not commit sin for his seede remaineth in him and he cannot sin because he is borne of God the seede of God remaineth in him and therefore he cannot sinne as other men doe he cannot sin with the full consent of his will with the full sway of his soule as before he did This is euident in the example of Dauid for when he complaines as if he had quite lost the spirit Psal. 51. 11 12. Euen then he prayeth and prayeth so as he could neuer haue done if he had not had the spirit of grace in him For how can men call vpon him in whom they haue not beleeued saith the Apostle Rom. 10. 14. and Rom. 8. 26. it is the spirit it selfe that maketh intercession for vs and makes vs able to pray Hauing thus cleared the Doctrine let vs heare how it may be confirmed Let vs hearken vnto some plaine and pregnant testimones of holy Scripture to prooue this that whosoeuer hath truely receiued the Spirit of grace can neuer lose it Psal. 15. When Dauid had spoken of sundry fruits of regeneration hee concludes the Psalme thus verse 5. Hee that doth these things shall neuer be moued Psalme 19. 9. The feare of the Lord is cleane and endureth for euer Psal. 23. 6. Surely goodnesse and mercy shall follow me all the daies of my life So he that heares the Word and doth it is compared to a house that is built vpon a rocke which no raine nor flouds nor windes nor tentations how strong soeuer can ouerthrow Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers beleeue but for a time yet he that with an honest and good heart heares the Word shall keepe it Iohn 6. 56. Hee that eateth my flesh and drinketh my bloud abideth in mee In which respect sauing grace is called The good part that shall not bee taken away Luk. 10. 42. The immortall seede 1. Peter 1. 23. and was fitly resembled by that fire that came downe from heauen that neuer went out Leuit. 6. 12. The Reasons of this are principally three 1. The vnchangeablenesse of Gods loue and decree No man hath receiued the Spirit but onely such as God hath elected to saluation and loued in Christ before all worlds Rom. 8. 30. Whom hee predestinated them he called and none but them Acts 13. 48. So many as were ordained to eternall life beleeued Therefore true faith is called Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way 2. Pet. 1. 10. Now such as are elected cannot possibly fall away this our Sauiour speakes of as of a thing vtterly impossible The false Christs and false Prophets shall shew so great signes and wonders that they shall deceiue if it were possible the very elect faith lie Matth. 24. 24. The loue of God in Christ is vnchangeable Ier. 31. 3. I haue loued thee with an euerlasting loue saith the Lord therefore in mercy haue I drawne thee Whom Christ loues Iohn 13. 2. he loues vnto the end And those that come to him that is which beleeue in him Iohn 6. 35. he will neuer cast away Iohn 6. 37. The gifts and calling of God saith the Apostle Rom 11. 29. that is such
as Rom. 16. 18. They that are such serue not our Lord Iesus Christ but their owne belly And thus much for the first point 2. The second point wherein I told you the truth of this Doctrine may appeare is this That there is no truth which the naturall man receiues but he turnes and applies to his carnall aduantage he reades and heares onely in hope to find contentment to his flesh The most holy and wholsome parts of Gods truth he vnderstandeth carnally and applies to the feeding of his owne humour and contentment of his flesh This is the onely vse thaâ—… they make of all that they heare and read that they may sinne with more contentment and quiet of mind Euen as the spider that gathereth poyson of euery flower Unto them that are defiled and vnbelieuing is nothing pure but their minds and consciences are defiled Tit. 1. 15. Whensoeuer they come to heare Gods Word they bring with them an Idoll in their heart some corruption or other and whatsoeuer they read or heare they turne to the seruice of their owne Idoll Ezek. 14. 1 3. These men haue set vp their Idoll in their hearts and put the stumbling block of their iniquity before their face Yea it is certaine that many wicked men receiue not that confirmation that quiet and contentment to their heart in their sinne by any thing in the world as they do by the blessed and holy Word of God Such there were in the Apostles dayes Rom. 3. 8. who did affirme that the Apostles said Let vs do euill that good may come of it They wrest the Scriptures saith the Apostle 2. Pet. 3. 16. to their owne destruction They turne the grace of our God into lasciuiousnesse saith another Apostle Iude 4. Thus most men peruert these most comfortable Doctrines that are taught in sundry places in the holy Scripture as that in Mat. 24 24 that it is not possible for the elect to be deceiued or to perish And that in Rom. 4. 5. To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse And that Rom. 6. 14. Ye are not vnder the Law but vnder grace And that 1. Ioh. 2. 1 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world And that sentence wherewith we begin our Lyturgie which though not in the same words yet in sense and effect is deliuered by the Prophet Ezek. 18. 21 22. At what time soeuer a sinner doth repent him of his sinnes from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. And this is also the cause why they will heare and conferre with and moue questions to the best Preachers of the Word because they are in hope to get some what from them that they may make to serue for their purpose and if they can it will quiet and comfort them more then the speeches or iudgements of an hundred other men It is true indeed they loue the corruptest teachers best the good fellow Priest Mic. 2. 11. If a man walking in the spirit and falshood do lie saying I will prophecie vnto thee of wine and of strong drinke he shall euen be the Prophet of this people But yet they will not onely heare such but the best also in hope to heare from them somewhat that may serue their turne These are like Balaam that when God had giuen him his answer Num. 22. 12. yet out of this hope he waited still for another answer verse 19 20. So Ahab 1. King 22. 16. had wont oft to send for Michaia and to charge him to speake nothing but the truth why so It would haue comforted him more to haue gotten somewhat from Michaia for his turne then from all the foure hundred Prophets besides Thus you see then this second point confirmed which I obserued to you concerning the affection that a naturall man beares vnto the Word Now as this is a fearefull sinne so two things are to be obserued concerning the dangerous estate of these men 1. That in all the places where the Scripture speakes of them there the Holy Ghost sets a black marke vpon them and speakes of them as of Reprobates the Apostle Paul speaking of such as peruerted the Word and Doctrine that he taught whose damnation is past saith he Rom. 3. 8. And Peter speaking of them that wrested the Scriptures saith 2. Pet. 3. 16. that they did it to their owne destruction And Iude saith of them that turned the grace of God the doctrine of Saluation by Gods free grace onely into lasciuiousnesse that they were of old ordained vnto this condemnation Iude 4. 2. That the Lord hath threatned to feed these men in their humour so as such men do neuer lightly read or heare but somwhat they find that may serue their turne To Ahab that was vnwilling to be faithfully taught and acquainted with the will of God but willing to be flattered and deceiued God sent a lying spirit with efficacy of terrour Thou shalt perswade him saith the Lord 1. King 22. 22. And preuaile also go forth and do so And of euery one that hauing set vp his Idoll in his heart came vnto the Prophet the Lord saith Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols 3. The third point The naturall man will be ready to forsake and renounce any truth that he hath seemeâ—… to haue beene best grounded in and to haue receiued with greatest comfort when once it becomes an occasion of losse or trouble to him in the world while peace and prosperity lasts he may seeme to like the Gospell and euery truth of it as well as any man but if he cannot professe it without interrupting his peace he is ready to renounce it See the proofe of this in the hearer of the Word that is resembled to the stony ground Mat. 13. 20. 21. He heareth the word and anon with ioy receiueth it but when tribulation or persecution ariseth because of the word by and by he is offended And in that rich man that had seemed for a time full of zeale and deuotion towards Christ Mar. 10. 17. 22. Of these the Apostle saith that because they are enemies to the Crosse of Christ and mind earthly things therefore their belly is their God and their end damnation Philip. 3. 18 19. 1. To teach vs how to iudge of others that make profession of Religion and shew loue to the Word Praise God when thou seest any how lewd soeuer they haue beene to do so and hope the best and fret not nor like worse of our assemblies and Religion for this as the Pharisees did of Christ because the Publicans resorted to him Luke 15. 2. But yet build not too much vpon this as if that
baptized and added to the Church Act. 2. 41. euen such as had before mocked and scorned the Apostles ver 13. Surely it was this plaine and effectuall discouery of their sin God hath made saith he to them ver 36. that same Iesus whom ye haue crucified both Lord and Christ. Now when they heard this saith the holy story ver 37. they were pricked in their heart What was that in the Ministry of the Prophets that wrought such a change in the man that was before ignorant and an Infidell of whom we read 1. Corinth 14. 23. Surely it was this plaine and effectuall discouery of his sinne vnto him he was conuinced of all saith the Apostle ver 24 25. he was iudged of all All the Preachers that he heard as if they had conspired together did discouer to him his sinne and damnable estate and euen conuinced his conscience of it And then were the secrets of his heart made manifest and so falling downe on his face he worshipped God and reported that God was in them of a truth The man that knoweth sin aright and the burthen and danger of it will be desirous to know what he may do to please God he will be obedient and tractable ready to do any thing that God shall require of him and till then men will heare what they list and do what they list See this in the fruit of Iohn Baptists Ministry when he in the spirit and power of Eliah had sharply reproued his hearers and denounced Gods vengeance against them and so humbled them deeply with sense of sinne and feare of Gods wrath then euen the Publicans and soldiers also as we read Luke 3. 12 14. came to him and said Master what shall we doe And in Saul Act. 9 6. When he trembled and was astonished by this means then he was ready to say Lord What wilt thou haue me to doe If any man shall obiect and say what need Preachers trouble themselues with this seeing there is no man so simple but he knowes himself to be a sinner yea his owne conscience will tell him that it will tell him that these and these things that himselfe hath done are sinnes as well as the Preacher can tell him I answer yes sometimes it will doe so indeed But yet this is the ordinary meanes to bring a man to an effectuall knowledge of his sinne This Woman was not so simple but she knew that she liued in adultery and that that was a sinne but she came not to remorse and repentance till Christ had told her So also was Dauid brought to a sauing knowledge of his sinne euen by Nathans plaine and effectuall reprouing of him 2. Sam. 12. 12 13. True it is the conscience of euery man will when God shall awaken it tell a man of his sinnes plainely and roundly seuerely and sharpely as we may see Rom. 2. 15 16. But it lyeth a sleepe for a time and will either say nothing or flatter a man and is therefore compared to a Band-dogge that lyeth at the doore Gen. 4. 7. The Ministry of the Word is the effectuall and mighty or dinance of God to awaken the conscience Rom. 3. 20. By the Law comes the knowledge of sinne The vse of this Doctrine is first for the Minister 1. To exhort him not to neglect this part of his Ministry by the consideration 1. Of the great charge that is laid vpon him and the danger he is in if he neglect it Thinke seriously of these two places If thou do st not speake to warne the wicked from his way saith the Lord Ezek. 33. 8. that wicked man shall die in his iniquity but his bloud will I require at thine hand And Ier. 1. 17. Speake vnto them all that I command thee be not dismaid at their faces least I confound thee before them 2. Of the small cause he hath to despaire of good successe in it if he performe it with a good heart How forcible are right words Iob 6. 25. See an example of this in 2. King 5. 13 14. what successe the admonition and reproofe euen of a seruant had through the blessing of God with a great Lord that was but a heathen man 3. Of the recompence and supply God will make of any friends he shall lose thereby There is no man that hath left willingly lost house or brethren or sisters or father saith our Sauiour Mar. 10. 29 30. or mother or wife or children or lands for my sake and the Gospels but he shall receiue a hundred fold now in this time houses and brethren c. and in the world to come eternall life 4. Of the reuerence and estimation that is gained by it vsually euen in the hearts of such as at first most distasted it Pro. 28. 23. He that rebuketh a man afterwards shall find more fauour then he that flattereth with the tongue 2. To exhort him that sith he must be a reproouer of sin in his people he vse all means and carry himselfe towards them so as his reproofes may preuaile with them And those are chiefly two 1. He must so carry himselfe towards them in his whole course that it may appeare he loueth them vnfainedly See the force of this in the Apostles speech Rom. 15. 14. I am perswaded of you my brethren that ye also are full of goodnesse that is of kindnesse and readinesse to do good to them you liue with filled with all knowledge able to admonish one another Teaching vs that no man is so fit to admonish another as he that is both full of knowledge and able thereby to conuince him and also full of goodnesse and one of whom the party may be perswaded that he beares a kind and louing affection toward him 2. He must so liue as by his vnblameable and holy conuersation he may gaine authority in their hearts See how this will preuaile It is said of Herod Mar. 6. 20. that he feared Iohn the Baptist and obserued him and when he heard him he did many things and heard him gladly And the reason that moued him so to do is said to be this because he knew him to be a iust and an holy man And for this cause the Apostle giues that charge vnto Timothy 1. Tim. 4. 12. Let no man despise thy youth but be thou an example of the belieuers in word in conuersation in charity in spirit in faith in purity as if he should say if thou be such a one they will neuer despise thee no not when thou shalt command and teach when thou shalt teach and reproue them with boldnesse and authority though thou be so young a man The second vse of the Doctrine is for all Gods people 1. To admit and accept of this part of Gods ordinance euen of the word of reproofe as well as of instruction or comfort receiue with meeknes the ingrafted word which is able to saue your soules Iam. 1. 21. that is euery part of Gods Word
is not onely a sinne but a mother-sinne a cause of many other sinnes it drawes men to many other sinnes yea to other most hainous sinnes Pro. 23. 28. She increaseth the transgressions among men Doe not prostitute thy daughter saith the Lord Leuit. 19. 29. to cause her to be a whore least the land fall to whoredome and the land become full of wickednesse 2. It is not onely a sin but a punishment of other sinnes I might alledge the punishments that God hath beene wont and will certainely inflict on this sin But I reserue that to another place Salomon in Eccles. 7. 26. speaking of the woman Whose heart is as nets and snares and whose hands are as bands he addeth He that is good before God shall be deliuered from her but the sinner shall be taken by her Pro. 22. 14. The mouth of a strange woman is as a deepe pit he with whom the Lord is angry shall fall therein So Rom. 1. 24. Speaking of such as God gaue vp to their hearts lusts and to vncleannesse and verse 26. to vile affections and verse 28. to a reprobate sense hee names the sinnes that prouoked God to deale thus with them verse 28. they regarded not to know God and verse 21. when they knew God they glorified him not as God nor were thankefull And therefore God gaue them vp to this sin Many speake much how this sin abounds in such townes where the Gospell hath beene most plentifully and powerfully preached and thinke they haue great aduantage against religion for it but indeed this makes much for the honour of the Gospell that the Lord cannot indure the contempt of it but vseth to punish it in this fearefull manner And who are they that in such places fall into this sin Surely such as either regard not to know God Rom. 1. 28. Or if they doe know him haue not glorified him as they ought Rom. 1. 21. but haue beene hypocrites and nourished vnder the profession of Religion some grieuous sinne Whoso pleaseth God shall escape from her saith Salomon Eccles. 7. 26. but the sinner shall be taken by her Wonder rather there be not more tainted with this sinne seeing there are so many that regard not to heare and of those that doe heare so many that make no conscience of any thing that they heare 3. There is no sin that is so directly opposite to sanctification and holinesse as this sin Therefore as the Spirit of God is euery where called the Holy Ghost because there is no one worke wherein he shewes himselfe wheresoeuer he dwells more then in holinesse So the wicked spirit is called the vncleane spirit Matth. 12. 43. because there is no one sin whereby it may be better knowne where he dwells and raignes then vncleanesse Of all the sinnes that man committeth there is no one that hath more force to quench the Spirit to dull and banish all grace out of the heart then this sinne hath See the proofe of this 1. Thess. 4. 3. 4. 5. For this is the will of God euen your sanctification that yee should abstaine from fornication That euery one of you should know how to possesse his vessell in sanctification and honour not in the lust of concupiscence euen as the Gentiles that know not God verse 7. For God hath not called you vnto vncleanenesse but vnto holinesse See how sottish Salomon became after he had giuen himselfe to fleshly lusts his nines turned away his heart after other gods saith the Holy Ghost 1. King 11. 4. and his heart was not perfect with the Lord his God Yea it puts out the light and iudgement that was in man by nature they that liued in lust were giuen ouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostlâ—… Rom. 1. 28. in a minde voide of iudgement 4. There is no sinne that is committed with such delight and pleasure as this is and therefore it must needs bring in the end more bitternesse and anguish to the soule then other sins doe For the more pleasure men haue found in sin the more bitternesse shall they finde in their consciences one day for sin Luke 6. 25. Woe be to you that laugh now for yee shall waile and weepe and 16. 25. Remember thou in thy life time receiuedst thy pleasures now therefore thou art tormented Therefore the Scripture speakes so oft of the bitternesse of this sinne Heb. 12. When he had said verse 15. Let no roote of bitternesse spring vp and trouble you He adds verse 16. Let there be no Fornicator Iob 13. 26. When in the beginning of the verse he had said that the Lord wrote bitter things against him charged him with bitter sinnes he adds what those bitter things were Thou causest me to possesse the sins of my youth These tricks of youth will be bitter to men one day Pro. 5. 3. The lips of a strange woman drop as the hony combe verse 4. But the end of her is bitter as wormewood and sharpe as a two edged sword Eccles. 7. when he had said ver 25. That he had compassed about to know wickednesse and folly the foolishnesse of madnesse he adds verse 26. I finde more bitter then death the woman whose heart is as nets and snares c. Lecture the sixteenth Iune 13. 1609. IT followeth now that wee come to the Vses that are to bee made of the Doctrine we haue heard touching the hainousnesse of the sinne of Fornication which the last day being preuented by the time wee could not deliuer And this Doctrine serues To conuince the iudgement and conscience of them that liue in this sinne without feare For it is euident and all honest men complaine of it that this sin abounds euery where Yea many that esteeme themselues Christians reade the Word heare it come to such assemblies as this sit before vs and looke vs in the face when we speake against this sinne doe yet liue in this sin and liue securely in it as if all that is said out of Gods Word against it were but a Fable And what is the cause of this Surely somewhat there is that deceiues them that they cannot perceiue it is so dangerous a matter to liue in this sin as indeed it is It may truely be said of all sin that Sathan drawes a man to it and hardeneth him in it by some errour of his minde or other whereby he deceiueth him How drew he our first Parents first to sin 1. Tim. 2. 14. The woman was deceiued and found in the transgression 2. Pet. 3. 17. Beware least ye be plucked away with the errour of the wicked and fall from your owne stedfastnesse What is that that hardens a mans heart in sin The Apostle will tell vs Heb. 3. 13. Least any of you be hardened through the deceitfulnesse of sin What are those strong holds that keepe the Word and grace of God from entring into and conquering the heart of man The Apostle will tell vs that there are certaine imaginations
they seeme to make conscience of this commandement thou shalt not commit adultery yet there is another commandement Flye fornication auoide all appearance of euill which they make no conscience of at all and therefore they are guilty of hainous sinne Such as vse filthy talke and filthy songs It is strange to see what liberty many euen some that in many things will seeme religious will pray dayly and heare deuoutly will giue to themselues this way Though they haue no other exercise of their wit if their company serue them but in scurrulous iests and filthy communication no such musicke in their mirth as amaroas and filthy songs yet if they can say they are honest for all this they thinke they are well These men I would haue to obserue these things 1. Filthy words whatsoeuer thou sayest doe argue a filthy heart Matthew 15. 18. Those things which proceed out of the mouth come from the heart and they defile the man Matthew 12. 34. From the abundance of the heart the mouth speaketh Yet haue we many old fornicators whose bodies are disabled to this sinne that haue yet as bad hearts as euer they had and shew that by the delight they take in speaking filthily And yet silly fooles they slatter themselues in this that they haue left that sinne 2. Say thy heart were cleane that is not enough thou must also make conscience of thy words The froward mouth doe I hate saith the Lord Pro. 8. 13. 18. 21. Death and life are in the power of the tongue Matth. 12. 37. By thy words thou shalt bee iustified and by thy words thou shalt bee condemned Iames 1. 26. If any man among you seeme to bee religious and bridle not his tongue but deceiues his owne heart this mans Religion is vaine Ephes. 4 29. Let not corrupt rotten communication come out of your mouthes And 5. 4. Let no filthinesse nor foolish talking nor iesting be once named among you Marke how iesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ioyned to filthy talking because men are wont to excuse it thus they speake in iest they meane no hurt we must giue them leaue to be merry Such speech though it be vsed but in iest is condemned This is one kind of that mirth that Salomon speakes of Eccl. 2. 2. I said to laughter thou art mad Pro. 26. 18. 19. Like mad men they cast about them firebrands and deadly things and say they are in sport 3. Our tongue of all the members of our body is giuen of God to be the principall instrument whereby we may glorifie God Therefore it is in the Hebrew Phrase called our glory Psal. 30. 12. Therefore shall my glory praise thee and not cease Iames 3. 9. Therewith blesse we God That is the cause why the Lord can worst endure to be dishonoured by that member Therefore Diues is said to haue felt a speciall torment in his tongue Luke 16. 24. Send Lazarus that he may dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame To conclude pretend and glory neuer so much of thy honesty certaine it is if thou didst flie fornication and hate it as thou oughtest thou durst not accustome thy selfe to thy filthy talke Such as delight in or can endure filthy talke such as will prouoke filthy persons to speake filthily such as will call to the Musitians for the filthiest songs they haue For this is a shrewd signe of a filthy heart specially in women because modesty is chiefely required of that sex it argueth an vncleane heart to delight in the lewd speech of others Pro. 17. 4. A wicked doâ—… giueth eare to a naughty tongue 1. Certainely it will grieue and vexe an honest heart to heare such things Ephes. 4. 29 30. Let no corrupt communication come out of your mouth verse 30. grieue not the holy Spirit of God It is said of Lot his righteous soule was vexed with hearing such things as he heard in Sodome 2. Pet. 2. 8. 2. There is a speciall force in such speech to corrupt them that heare it 1. Cor. 15. 33. Be not deceiued euill communications corrupt good manners 3. The eare is giuen of God to another end that is to heare the Word and to be sensus disciplinae that sence whereby knowledge should be conueyed into the heart he that hath eares to heare Gods Word he meanes let him heare saith our Sauiour Matth. 11. 15. 4. A good man should not endure him that vseth to bring lies to him and raise slanders Psalme 101. 7. Hee that telleth lies shall not tarry in my sight much lesse should hee endure them that talke filthily 5. If any shall obiect How can I let lewd men from speaking lewdely It is to no purpose to reproue such they would be the worse for it I answer that if honest men would shew that dislike as they might they would not be much troubled with such varlets That which Salomon saith in another case Pro. 25. 23. An angry countenance driueth away a backebiting tongue would hold in this also They might euen with a countenance restraine or chase them away And that which hee speaketh Pro. 20. 8. Is not true of Kings and great men onely though in them principally but of all Christians They may scatter away euill and lewdenesse euen with their eyes and countenance Lecture the twentieth Iuly 11. 1609. IT remaineth now that we come to the second branch of the Apostles Exhortation of which we haue already heard and that is this We are bound out of a holy feare least we should at any time fall into this sinne and out of that detestation we should beare vnto it to shunne all occasions and prouocations that might draw vs to it and to vse all good meanes that may be to preserue vs from it True it is that it is God onely that preserues any of vs from this or any other sinne Psalme 18. 35. Thy right hand hath stayed me and 56. 13. Thou hast kept my feet from falling But the meanes whereby he doth it is by working in vs a feare of falling which makes vs carefully to shunne tentations See how this feare is commended to vs in Gods Word as a wise man feareth and departeth from euill Pro. 14. 16. And blessed is the man that feareth alwaies Pro. 28. 14. and worke out your owne saluation with feare and trembling Phil. 2. 12. 2. An endeauour to vse all meanes that may preserue and strengthen vs from falling I kept my selfe saith Dauid Psal. 18. 23. from mine iniquity and 1. Iohn 5. 18. Hee that is begotten of God keepeth himselfe and that wicked one toucheth him not There is none so strong or full of grace but he may fall into the most fearefull sinnes that are if he be not carefull to shunne temptation and to vse the meanes God hath appointed to preserue him from sinne Therefore Christ chargeth his Disciples both to watch and to pray against
with God for the recouery of their credit with men Who thinks the worse of Dauid or Paul for the publishing of their sins nay who thinkes not much better of them for it and it must needs be so because of the promise of Christ He that humbleth himselfe shall be exalted saith our Sauiour Luke 14. 11. For as he that looseth his life for Christs sake shall finde it Matth. 10. â—…9 So he that of conscience towards God can be content to neglect his credit and estimation with men shall be sure to loose no credit by it On the other side he that hides his sinne shall not prosper Pro. 28. 13. Either the trouble of his guilty conscience shall be increased thereby Psal. 32. 3. When I held my tongue my bones consumed when I roared all the day Or 2. he shall be further hardened and made more prophane and more gracelesse more vnable to repent Therefore Salomon when he had spoken of the benefit of confessing and danger of hiding sinne adds immediately Pro. 28. 14. Blessed is the man that feareth alway that hath a tender conscience as he hath that is apt to confesse his sinne but hee that hardneth his heart as he vsually doth that vseth all the wit and learning he hath to hide his sin shall fall into mischiefe For 3. nothing that he takes in hand shall prosper not his prayers not his meditations Gods graces shall not prosper nor thriue in him See an example of this in Dauid who though doubtlesse he vsed to pray and frequent Gods worship during the space of that yeare which passed betweene his sinne and his repentance yet all did him no good till he had confessed his sinne To exhort vs that we therefore would seeke to get our selues this testimonie of our vnfained conuersion that when we are reprooued for our sinnes we can confesse them When the Lord in the Ministery of his Word meetes with thee particularly and thou hast such secret sinnes discouered vnto thee as neither the Minister himselfe nor any other can charge thee with as oft it falls out for the Word is liuely in operation and of a searching nature as the Author of it is Heb. 4. 12 13. if I say when thou art thus met with thou wouldst presently acknowledge thy sin vnto God in secret as he did of whom we read 1. Cor. 14. 25. when the secrets of his heart were made manifest vnto him by the Ministery of the Word he fell downe on his face and worshipped God no doubt thou mightest finde much comfort in it 2. Yea we should desire that we may be thus met with euen to heare that that particularly toucheth our selues as Iohn Baptists hearers did Luke 3. 10. 12. 14. That minde should be in euery one of vs that was in Dauid Let the righteous smite me saith he Psal. 141. 5. it shall be a kindnesse and let him reproue me it shall be as excellent oyle 3. When thy sin is knowne and is become offensiue vnto men thou must be willing to confesse it euen vnto men Remember the danger and curse of God threatned to them that hide their sinne and take heed of it Now there be many waies whereby men hide their sins 1. By iustifying and defending them As Ionah 4. 9. Doest thou well to bee angry for the Gourd he answered I do well to be angry to the death As many delight to shew their wits in defending many sinnes that the word condemnes 2. By denying them as Cain Gen. 4. 9. and Gehezi 2. King 5. 25. And Ananias Acts 5. 8. 3. By excusing and extenuating their sinne as Adam For saith Iob Iob 31. 33. Adam hid his sinne and that was onely this way he excused and extenuated it and so did Eue hers he laid the fault vpon the woman which God had giuen him and she vpon the Serpent Gen. 3. 12. 13. and thus did Saul seeke to hide his sin by excusing it and laying the fault vpon the people 1. Sam. 15. 21. 4. By senslesse silence not acknowledging them or being affected with them as Iudas did who though he heard our Sauiour in great trouble of spirit speake plainely of his sin Iohn 13. 21. and particularly pointed him out to be the man Iohn 13. 26. 27. though he had heard the fearefull words he denounced against him for it Mat. 26. 24. though he saw how much all the elect Apostles were moued and troubled with it Matth. 26. 22. yet could not he confesse his sinne nor seeke mercy nor was once moued or troubled with it for this Lecture the three and twenty August 22. 1609. IT followeth that we proceed to the second signe of grace and fruit of true conuersion in this woman she esteemed better of Christ after he had thus touched and reproued her then euer she did before She now in her heart esteemes him and with her mouth acknowledgeth him to be a Prophet of God and from hence we learne That he that is truely penitent will not hate or storme against him that shall admonish or reprooue him for sinne but loue him the better rather He that is poore in spirit and mournes for sin will be meeke also Matth. 5. 3 4 5. Pro. 9. 8. Rebuke a wise man and he will loue thee and 25. 12. As an earing of gold and an ornament of fine gold so is a wise reprouer vpon an obedient eare he counts it no disgrace but an ornament and honour to him to be thus faithfully dealt with Dauid esteemed better of Nathan after he had so plainely rebuked him then euer he did before see the reuerent respect he shewed vnto him when he came to speake with him he had present accesse to him 1. King 1. 23. and you shall find verse 27. that the King was not wont to conceale from him but to aduise with him about all his affaires of greatest moment so Acts 2. The same men that had mocked the Apostles before verse 13. when by their ministry they were plainely rebuked they esteemed reuerently of them Acts 2. 37. So did he also of whom we read 1. Cor. 14. 25. he reported to all men and vpon all occasions that God was of a truth in that Ministery Reasons 1. Because they know God is the Author of that reproofe that is giuen them according to his word whosoeuer be the instrument 2. Chron. 35. 22. Though Pharaoh Necho were Iosias enemy yet the counsaile and reproofe he sent him came from the mouth of the Lord and it was his ruine that he hearkned not vnto it He that reprooues me for any sinne according to the word speakes to me on Gods behalfe This is not his word but Gods and so to be receiued not as the word of an inferiour but as the word of God be that despiseth despiseth not man but God 1. Thess. 4. 8. And when we haue to deale with God the greatest must lay aside his dignity and thinke he can neuer be humble enough Iudges
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
Atheisme hath made vs too void of care herein The dust and cobwebs where with the seates and Pulpits and walls of our Churches in most places are hung the small reparations that are made of them doe proclaime suâ—…iciently to God and men how small reuerence we beare vnto the Sanctuary and worship of God It is a fowle sinne and contempt done to Gods worship that Parishioners either will not be at charge to maintaine such as may keepe the Church decently or if they be willing to be at that charge yet are altogether carelesse to see it done to see that such as they maintain to this purpose doe their office Dauid thought it vnfit though he were a King that his owne house should be more handsome then the House of God 2. Sam. 7. 2. And though the Lord would not let him build him an house yet he commends his affection for it Thou didst well saith he 2. Chron. 6. 8. that thou wert so minded But with vs euery meane mans house is more handsome and better kept then the House of God yea the barnes and stables of many men are better kept then their Churches are When the Tabernacle of the Congregation was to be built the people of all sorts rich and poore men and women contributed so bountifully and readily towards it that Moses was faine to make a Proclamation that they should bring no more Exod. 36. 6. I warrant you there needs no such Proclamation now adayes Euery man grudges to giue two pence a yeare towards the repairing of the House of God The cause that mooued Dauid to be at such cost in preparing for the building of the Temple was this as himselfe telleth vs 1. Chron. 29. 3. because He had a delight in the House of his God And the true cause then why we now a daies will be at no cost with Gods House is because we haue no delight in the House of God Dauid reioyced greatly and praised God for the zeale and willingnesse that he saw in the people to contribute towards the building of the Temple because he knew God was highly pleased with it and would blesse them for it 1. Chron. 29. 9 10. And it must needs then be a iust cause of griefe to euery godly man to see the irreligiousnesse of the people now adaies and how extreamely carelesse they are of the House of God because he cannot but know that God must needs bee highly offended with the people and plague them for this sinne And so we finde that the Prophet speaking of a curse that was laid vpon the Iewes in their substance and labour Hag. 1. 6. He giues this for the chiefe reason of it that themselues dwelt in seeled houses and suffered the House of God to lye wast Hag. 1. 4. The second kind of contempt done to Gods publike worship is the refusing to be present and ioyne with the assembly in the worship of God And I finde three sorts guilty of this sinne The first are they that doe ordinarily without any iust or necessary occasion absent themselues from the assembly keepe their beds or their shops or the alse-house when they should be here I know these men will be ready to say our Preachers are proud they would haue all men to heare them they take it in great budgin if one be away when they preach and it is no maruell sure for what good shall we get by hearing of them If such or such eloquent learned famous men did preach we would giue them the hearing To these men I say first be not deceiued there is none of vs so simple as to be proud of such hearers as you be Can a Preacher thinke you be proud to see drunkards or whoremongers or blasphemers or prophane fooles that scorne all goodnesse to come and heare him Surely as much as Ezechiel was when the Lord told him Ezek. 2. 3. 5. I send thee to the house of Israel and thou shalt say vnto them thus saith the Lord. But surely they will not heare for they are a rebellious house and see what comfort he tooke in such hearers Ezek. 3. 14. he went in the bitternesse of his spirit to preach vnto such men No no we glory not at all to haue our ministry frequented by some men but there are many that we are glad to see that they keepe themselues away and sorry at the heart when we see them come into the Church as it may seeme Iohn was when he saw the Pharisees and Sadduces come to heare him a generation of Vipers saith he Matth. 3 7. who hath warned you to flee from the wrath to come as if he should haue said who brought you hither what doe you here But 2. let me tell thee thou mightest receiue profit if the fault be not in thy selfe by the meanest of vs that preach at least more then thou canst do in thy bed shop or alehouse 3. If thou wert sure thou couldst not profit yet must thou come to doe thy homage to God and shew thy reuerence to his ordinance giue vnto the Lord the glory due vnto his name saith the royall Prophet 1. Chron. 16. 29. bring an offering and come before him worship the Lord in the beauty of holinesse thou denyest to giue to God the glory due vnto his name if thou neglect to come before him and to worship him in his Sanctuary We do not require you to come to do any duty or homage therein vnto vs but vnto God and if in refusing to come you did but discountenance disgrace and shew your contempt to vs then the matter were not great but thou wilt finde one day that by this wilfull absenting of thy selfe thou hast discountenanced and disgraced the ordinance and worship of God and so despised and shewed contempt to the Lord himselfe Thou shalt one day finde that Christ will make that good vpon thy soule which he hath said Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me and can that seeme vnto thee a small matter The second sort that offend in refusing to be present at Gods publike worship are they that preferre the seruice that is done to God in a Chappell or priuate chamber before that that is done in the publike assembly True it is and no man may deny but it may be lawfull to haue all the parts of Gods publike worship vsed in a priuate Chappell or for want thereof in a chamber For preaching of the Word we haue a plaine warrant in the example of the Apostles who vsed to preach in houses sometimes euen then when they had liberty to preach in the Temple Acts 5. 42. Yea the Sacraments which are the most solemne parts of Gods worship may also sometimes be lawfully administred in a familie namely when 1. Either through persecution the doores of Gods House are shut against vs and we cannot be permitted to receiue them in 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
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
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
haue an eye to and watch our hearts well they will be rouing And as this is needfull in all our prayers so especially in prescript and set formes of prayer which we haue oft accustomed our selues vnto 2. To set our selues as in Gods presence and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare Serue the Lord with feare Psal. 2. 11. in thy feare will I worship toward thine holy temple Psal. 5. 7. The second sort of hypocrites that do not worship God in spirit and truth are they that vse Gods worship or any part of it as a matter of ceremony and formality onely and neuer seeke in it the edification of the spirit and conscience 1. That Preacher is but an hypocrite that seeketh not so to preach as his preaching may haue power in the hearts of his hearers I will know not the speach of them that are puffed vp but the power For the kingdome of God is not in word but in power 1. Cor. 4. 19 20. And he maketh this a note of an able Minister of the Gospell when he is the Minister of the spirit 2. Cor. 3. 6. It is that we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers The seale of mine Apostleship are yee in the Lord yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry 1. Cor. 9. 2. 3. We had therefore need not onely to preach but to teach such Doctrine as is profitable and which particularly concerneth and is of vse to those we teach this was Pauls direction to Titus to teach and stand vpon those things in his Ministry that were good and profitable vnto men Tit. 3. 8. neither onely to teach but to vse application also Preach the Word reproue or conuince rebuke exhort 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites who so they haue a forme of Gods seruice neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry for what power feele they in it Such also are they as heare good Preachers and praise them but neuer examine what profit they receiue in their conscience by them When you praise a good Preacher whose Ministry you frequent with your tongue your life and vnreformed course doth disgrace him Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry in whose hearts the spirit of God hath written that of their Ministers commendation as may be read of all men 2. Cor. 3. 2. 3. The third sort of hypocrites that worship not God in spirit and truth are they that will be deuout in the exercises of Religion and zealous in profession Make a shew of godlinesse but deny the power of it 2. Tim. 3. 5. True Religion where it is receiued will command the heart and the whole man Let a man professe what he will if his heart and life be not reformed he is an hypocrite and whatsoeuer worship he doth to God is but a false worship We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 9. 31. yea the very seruice he doth to God doth but increase Gods wrath against him either amend thy life or giue ouer seruing of God THE THREE AND FORTIETH LECTVRE ON FEBRVARY XXVII MDCIX IOH. IIII. XXV XXVI The Woman saith vnto him I know that Messiah commeth which is called Christ when hee is come hee will tell vs all things Iesus saith vnto her I that speake vnto thee am he THese words containe the conclusion of that conference that was betweene our Sauiour and the Woman of Samaria In the interpretation of the words for the helpe of your memory these fiue questions are distinctly to be opened and resolued Whom meaneth shee here by Messias seeing it is plaine shee vseth this word as the proper name of some person I answer it is euident by the words following that she meaneth the same person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world was described and made knowne to them both by his natures specially his humane nature I will put enmity betweene thy seed and her seed it shall bruise thy head Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and by those offices he should exercise and whereby he should procure the saluation of his people viz. 1. His Propheticall office I will raise them vp a Prophet from among their brethren like vnto thee Deut. 18. 18. His Priesthood He shall be a Priest vpon his throne Zach. 6. 13. His Kingly office Reioyce greatly O daughter of Zion shout O daughter of Ierusalem behold thy King commeth vnto thee Zach. 9. 9. and by the place where he should be borne But thou Bethlehem Ephratah though thou be little among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel whose goings forth haue beene from old from euerlasting Mic. 5. 2. So had he three proper names in the Old Testament giuen him 1. One in respect of his two natures hypostatically vnited in one person Esay 7. 14. He shall call his name Immanuel 2. Another in respect of the obscure place of his education Zach. 6. 12. Behold the man whose name is the Branch 3. A third in respect of his office Dan. 9. 25. Messiah the Prince Now of all the names whereby our Sauiour was described in the Old Testament this name was the most famous among the Iewes When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue he asked them where Messias should be borne Matth. 2. 4. For though the Euangelist writing in Greeke vse the word Christ in that place yet it is certaine that he in his language vsed the word Messiah So Iohn 1. 41. We haue found the Messias saith Andrew to his brother Simon Now this Hebrew name Messiah and the Greeke name Christ doe in our language signifie the annointed one and we shall finde it was giuen to sundry others in the holy Scripture for the Kings of Gods people were called the Lords annointed 2. Sam. 19. 21. and so were the Priests Leu. 10. 7. and so were the Prophets Psal. 105. 15. Because euery one of these were by the ceremony of annointing as by a Sacramentall signe assured from the Lord that he would inwardly annoint them that is endue them with such graces of his holy spirit as whereby they might be enabled to discharge those offices that he called them vnto yet was this name of Messiah Christ the annointed of the Lord made a proper name onely vnto our blessed Sauiour 1. Because all those Kings
in this case they may say with Paul Rom. 7. 22. I delight in the Law of God after the inward man whereof this is a signe that they are not satisfied with ought they doe in Gods seruice if they feele not ioy and comfort in it And whatsoeuer they doe if they feele they do it with an vpright heart they reioyce in it as they did 1. Chron. 29. 9. This you shall finde obserued by the Holy Ghost and commended in Gods seruants as a notable signe of their zeale and of the vprightnes of their hearts that Gods seruice was as meate and drinke vnto them they tooke great comfort and delight in it Dauid reports that he and the rest of Gods people with him were wont to goe towards Gods house With the voice of singing and prayse as a multitude that keepeth a feast Psal. 42. 4. And so he stirres vp all Gods people to doe Psal 120. 2. Serue the Lord with gladnesse come before him with ioyfulnesse So it is said of euery part of Gods seruice that Gods people haue found ioy and comfort in it Of Abraham Isaac and Iacob it is said Heb. 11. 1â—… That when God preached the Gospell and the promises of saluation by Christ vnto them they receiued them thankefully saluted and welcomed them they ioyed in them And of three thousand that Peter conuerted it is said Acts 2. 4â—… That they receiued the word gladly That hearer heares with zeale that can doe so It is said likewise of the faithfull that they found great comfort and ioy in prayer It is said of Dauid that as in all his heauinesse and extremity his manner was to betake himselfe to prayer Psal. 109. 4 so that he was wont to find exceeding ioy and comfort in it when he maketh mention how in his great affliction he betooke himselfe to prayer Psal. 30. 8 9 10. He tells vs verse 11. what comfort he found in it Thou hast turned for me my mourning into dancing thou hast put of my sackcloath and girded me with gladnesse according to that promise made vnto the faithfull Esay 56. 7. I will make them ioyfull in my house of prayer Thus haue they ioyed also in the receiuing of the Sacrament 2. Chron. 30. 21. They kept the feast of vnleauened bread with great gladnesse which is also againe repeated ver 25 26. The like is also reported of the Passeouer that was kept in Ezraes time Ezra 6. 22. they kept the feast of vnleauened bread with ioy for the Lord had made them ioyfull Yea euen in giuing of almes for the reliefe of Gods seruants the faithfull haue found great ioy Thus the Apostle reporteth of the Macedonians 2. Cor. 8. 2. In great tryall of affliction their ioy abounded and their most extreame pouerty abounded vnto their rich liberality It was a great comfort vnto them that God had giuen them a heart to shew such loue vnto his Saints To conclude this is obserued to the praise of Gods seruants that as they were wont to come to Gods house as to a feast so were they also wont to goe away from it as from a feast refreshed and comforted in their soules They found such sound and lasting comfort in Gods House and in all the parts of Gods worship as they were wont to goe from it with ioy And the comfort they found in it wrought in them a loue vnto it and a desire to frequent it often It is said of Gods people Neh. 8. 12. that after Gods seruice was finished they shewed a great deale of ioy because they had vnderstood the words that had beene declared vnto them by the Leuites And when Dauid professeth Psol 84. 1 2. That his soul longed and euen fainted for the Courts of the Lord his heart and his flesh cryed out for the liuing God He giues this for the reason of it because he had found such sweetnesse and comfort in Gods worship and ordinances there Oh how amiable saith he are thy Tabernacles O Lord of Hosts The Vse of all this that hath beene said of this second property of true zeale is 1. For reproofe Is this a note of one that serues God with true zeale when the seruice of God is as meat and drinke vnto him when it doth him good at the heart and euen refresheth him he finds ioy and comfort in it Then surely haue we all cause of shame and humbling cause to suspect that we are no better then Laodiceans lukewarme Professors of whom I told you the last day that they are in some respect in worse state then such as are key-cold then Idolaters and men of no Religion Doe wee come to Gods House as to a feast Truely some do some goe further to a Sermon and with more gladnesse of heart then euer they did to a feast But the most goe to Gods house as vnto ward children goe to Schoole or as malefactours that are vnder baile goe vnto the Assises they must needs goe but they goe with no ioy 2. Can we say we haue found comfort in euery part of Gods seruice many cannot tarry till all be done but by their going out proclaime to the whole Congregation that they account it a wearinesse and most tedious thing like those Mal. 1. 13. 2. And of many of them that tarry it out it may be said that the tryall of their countenance testifieth against them that they heare with no ioy they are so drowsie they looke so heauily as a man may easily discerne by their very lookes that they feele no sweetnesse nor sauour in any thing that they heare It is said of a poore lame man Acts 14. 9. that hee heard Paul preach with so ioyfull and cheerefull a countenance that Paul beholding him perceiued by his very countenance that he had faith to be healed True it is that Paul could see further then any of vs yet may we also giue a great ghesse when you heare with any spirit and affection euen by your lookes and haue cause giuen vs thereby many times to wish that either you would heare with more cheerefulnesse or that you would sit behind vs that you may not grieue and discourage vs in the worke of our Ministry as you doe 3. A third signe that many take no coâ—… in Gods Word is this that whereas Gods seruants as we haue heard vse to goe away from the hearing of the Word more comfortable then they came vnto it and loue 〈◊〉 it and the messengers of God from whom they receiued it much 〈◊〉 then they did before these men seldome or neuer goe froâ—… 〈◊〉 but they are much more vexed and disquieted in their miâ—… 〈◊〉 they were before they hate the Preacher more then they did 〈◊〉 Now I would haue these men to consider what it is that disquiâ—… 〈◊〉 I know they will pretend that the Minister hath either 〈◊〉 〈◊〉 error or that he hath maliciously girded and rayled vpon theâ—… 〈◊〉 â—…urely if any Preacher doe so he shall beare his
this for the cause Verse 12. Euery one of you saith I am Pauls and I am Apollos and I am Cephas q. d. Euery one maketh choice to himselfe of some one Preacher whom he doth admire and follow with contempt of all other and how can it chuse then but there must needs be contentions among you and 1. Cor. 4. 6. he forbiddeth them to swell one against another for any mans cause Christians grew very bitter and swelled one against another in the quarrell of their teachers because one would esteeme and admire the teacher he affected another his with the disparagement and disgrace of all others And whereas they in whom this humour reigneth are wont to glory as if they had more iudgement and could discerne better of gifts than others Alas poore people that esteeme so highly of such a mans gifts say they if they had any iudgement and vnderstanding they would count him no body the Apostle telleth vs it is quite contrary and that this argueth rather that they had very little iudgement or grace in them yea this made them vncapable of profit by the word while they were of this minde they could not profit by it 1. Cor. 3. 1. I could not speake vnto you as vnto spirituall but as vnto carnall men euen as vnto babes in Christ and vers 4. for when one saith I am Pauls and another I am Apollos are yee not carnall I will therefore giue you some remedies out of Gods Word against this humour some reasons to disswade Christians from this partiality in iudging and affecting of their teachers Of that former which riseth from the respect they haue to our difference in iudgement about discipline and ceremonies I will say nothing now but referre you to that I spake of this matter the last day For if these differences should cause no breach of loue or alienation of affections betweene vs that are Ministers as I shewed you then at large then much lesse may they giue iust occasion to Gods people to dislike or despise any able and faithfull Minister I will therefore come to the second and giue you some Reasons why the difference and inequality of our gifts should not cause you to dislike any in whom you discerne any measure of gifts and faithfulnesse but you ought to esteeme and reuerence all be willing to heare all reioyce in all praise God for all First there may be great difference of gifts in Ministers without any inequality at all for which the one should be preferred before the other You may heare many teachers and obserue a difference in all their gifts and yet not be able iustly to say which of them all hath the best gift because euery one of them excelleth in his kinde God giueth his gifts to his Church in a maruellous great variety insomuch as you shall scarsly heare any two Preachers but you may obserue some difference in their gifts 1. Cor. 12. 4. There are diuersities of gifts saith the Apostle but the same spirit If any man haue receiued a gift saith Peter let him minister the same one to another that is imploy it put it forth as good disposers of the manifold grace of God The grace of God this way is very manifold and diuerse Iohn Baptist had a very powerfull gift to terrifie secure and obstinate sinners Luke 1. 17. He came in the spirit and power of Elias Our Sauiour on the other side had a very milde gift Matth. 12. 20. He would not haue broken the bruisedreede nor quenched the smoking flaxe The tendrest and weakest conscience might haue heard him without feare No one man hath all gifts that belong to the Ministrie but he that excelleth other men most in sâ—…me gifts hath other of his fellow-seruants that match and excell him in other gifts Among the twelue Apostles it is very likely that Peter in some gifts did excell the rest and that was one cause among others why Christ did in speciall giue to him the charge of feeding his lambes Iohn 21. 15. And yet for a powerfull gift in reproouing sinne and denouncing Gods iudgements Iames and Iohn excelled him and were therefore surnamed by Christ Bonarges sonnes of thunder Mar. 3. 17. Which also may seeme to bee the cause why Herod and the Iewes raged most against Iames Acts 12. 2. Paul had many excellent gifts both for knowledge 1. Cor. 11. 6. and for vtterance too though hee spake so of himselfe in the former place according to that conceit the Corinthians had of him Acts 14. 11. The people at Lystra called him Mercury because hee was the chiefe speaker hee had a better vtterance than Barnabas and yet in a gift to comfort those that were afflicted in minde it may seeme Barnabas excelled him who had therefore that name giuen him by the Apostles Hee was called of the Apostles Barnabas which is by interpretation the sonne of consolation Acts 4. 36. And in respect of this gift we reade of him Acts 11. 24. hee was a good man and full of the Holy Ghost and of faith So to one God hath giuen an excellent gift for interpretation of the Scripture and to breed and increase knowledge in men to another an excellent gift for application and to breede conscience and good affections in men This is the Apostles meaning when he saith 1. Cor. 12. 8. To one is giuen by the spirit the Word of wisedome this is the Pastours gift and to another the word or vtterance of knowledge by the same spirit that is the Teachers Spirit And if you obserue this you shall finde that though some one may haue some more of these gifts than another as some are very good both at teaching and exhortation yet no one man hath all gifts nay none hath many in the like measure and degree Many ascribe this diuersity of mens gifts to the difference of their education or industrie and thinke if such and such were as good schollers or would study and take paines as much as others they might teach as well as such a one doth and exhort as well as such a one And indeed much is to be ascribed to studie and diligence in this case for God vseth now to giue his gifts by such meanes giue attendance to reading saith the Apostle 1. Tim. 4. 13. But this is not all but this diuersity of gifts commeth of Gods free disposition so as though we were all equall in learning and equall in diligence yet would there be diuersity in our gifts This is that which the Apostle saith 1. Cor. 12. 11. All these things worketh the selfe same spirit distributing to euery man seuerally as hee will Yea this maketh greatly for the glory of God and the benefit of his Church that the Lord hath thus dispensed his gifts that he hath giuen so great variety of gifts to his seruants and not giuen all to any one man For first this doth much magnifie the largesse and bounty of God and the riches of his
had him among them for they receiued such confirmation in their Faith by that which they heard from him as they professe to the woman that the light they receiued from her was nothing to that they had gotten by hearing of him By her speech they were brought to beleeue that he was a Prophet but by hearing of him they were well assured that he was more than a Prophet euen the Sauiour of the world The foure verses diuide themselues into two parts For the Euangelist setteth downe First the beginnings of the faith and conuersion of the Samaritans verse 39 40. Secondly their encrease and proceedings therein verse 41 42. In the beginning of their faith he obserueth three things First the cause and meanes whereby it was wrought Secondly the effect and fruit whereby it shewed and manifested it selfe verse 40. Thirdly the respect Christ had vnto them when he saw it in them The meanes whereby these beginnings of faith were wrought in them was that which they had heard the woman say of him And what was that they heard the woman testifie that is protest and affirme with great earnestnesse and affection as Iesus being troubled in spirit testified and said that is spoke it with great earnestnesse and vehemency of affection verily verily I say vnto you that one of you shall betray me Ioh. 13. 21. that he had told her all things that euer she did How this is to be vnderstood we heard when I spake of verse 29. He had told her sundry things that were so secret viz. that she had had fiue husbands and that now she liued in whoredome that by that she knew well he was able to tell her all that euer she did and therefore out of the aboundance of her affection in an Hyperbole and excessiue kinde of speech she said and testified that he had told her all that euer she did which they had reason to giue credit to because out of her zeale and desire to doe them good she was so willing to publish her own disgrace And this speech of the woman whereas one would haue thought it might haue made them affraid to come vnto Christ lest he should haue told them also all their secret sins yet God so prepared their hearts wrought so with them that this was that that brought them to beleeue and to come vnto him For by this they vnderstood he must needs be a Prophet at the least and because the Church had now bin long without any Prophet and they knew by the Scriptures that about this time the Messias was to come they were induced to beleeue that this was indeed the Messias The effect and fruit whereby these beginnings of their faith did shew and declare themselues are set downe vers 40. When they were come to him they besought him that he would tarry with them So soone as they were come to him euen before they had heard him themselues that it may appeare to be a fruit of that faith which the womans speech had wrought in them they earnestly inuite him to come to their City and to tarry with them And this they did partly to shew their loue and respect vnto him in giuing him entertainement and chiefly out of that desire they had to be instructed by him and to be further confirmed in that faith which was already begun in them The respect Christ had vnto them when he discerned these beginnings of faith in them is set downe in the last words of verse 40. for he yeelded to their request and abode with them two daies And this shall suffice to be spoken for the interpretation of this Text Now let vs come to those Doctrines that the Holy Ghost intendeth to teach vs from this example First then we must obserue here how easie of beliefe these Samaritans were first vpon the speech of one poore woman many of them beleeued in Christ. She told them he had made knowne to her all that euer she had done she told them this in a very earnest manner she appealeth to their conscience whether this could be any other than Christ she desired them to go with her vnto him and hereupon many of them beleeued and went out vnto him to inuite him vnto their City Secondly the Holy Ghost commendeth them for this and our Sauiour giueth that approbation vnto them in this and sheweth that respect vnto them for it as we shall scarce reade he did the like vnto any other And from thence we haue this Doctrine to learne That it is a great grace of God and signe of election in any to be tractable and teachable easily drawne to receiue and beleeue the truth of God ready to yeeld vnto it when it is once reuealed vnto him True it is that men may be too credulous and light of beliefe it is noted for the property of a silly man to belieue euery thing he heareth the simple beleeueth euery word Pro. 14. 15. They should not be so simple as in the matters that concerne their soules to receiue ought vpon the credit of any man how good soeuer he be no nor vpon the credit of a whole Church but they ought in this case to try before they trust to examine that that is taught them by the holy Scriptures whosoeuer hath bin their Teacher So it is said of those worthy Christians at Beraea that they examined diligently the Doctrine euen of Paul and Barnabas they examined their Doctrine by the Scriptures and are commended for it Acts 17. 11. Yea we haue a straight commandement for this take heed what yee heare Mar. 4. 24. proue all things 1. Thess. 5. 21. But yet when once the truth is reuealed to them they ought to yeeld presently vnto it to receiue it with all readinesse So it is said of those worthy hearers Acts 17. 11. that they receiued the word with all readinesse of minde This readinesse consisteth in foure points 1. When we goe to heare or reade Gods Word we should goe with an open heart willing to learne whatsoeuer God shall be pleased to teach vs. This minde was in Cornelius Act. 10. 33. we are all heere present before God to heare all things that are commanded thee of God This is made a note of the true subiects of Christ Esay 32 3. The eyes of the seeing shall not bee shut and the eares of them that heare shall hearken As if he should say Whatsoeuer they see they shall willingly see and whatsoeuer they heare they shall willingly heare We should euen be glad to vnderstand and learne whatsoeuer God shall be pleased to teach Acts 2. 41. The faithfull are called such as gladly receiued the Word 2. When we go to heare or reade Gods Word we should goe with a full resolution that when he shall reueale his will vnto vs we will obey it This resolution was in the Church he will teach vs of his waies and we will walke in his paths Esay 2. 3. This minde was in Dauid Psal.
in the example of that Publican Luk. 18. 14. When they haue cast themselues lowest the Lord hath lifted them vp highest this way Humble your selues in the sight of the Lord and he shall lift you vp Iam. 4. 10. The more humble and poore we are the fitter we are to trust in God I will leaue in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord Zeph. 3. 12. The last meanes to maintaine this comfortable assurance of our saluation is to make continuall obseruation of the experiments of Gods fauour we daily receiue and of the vndoubted fruits of Gods grace we finde in our selues for experience breeds hope Rom. 5. 4. So saith Dauid Psal. 71. 5 6. Thou art my hope O Lord God thou art my trust from my youth my praise shall bee alwaies of thee 2. Cor. 1. 10. Who deliuered vs from so great a death and doth deliuer vs in whom we trust that hereafter hee will deliuer vs. And for obseruing the fruits of Gods grace in our selues see what stead it stood Iob in Chap. 29. and 30. and Gal. 6. 4. Let euery man prooue his owne worke and then shall he haue reioycing in himselfe alone and not in another And thus much for the first Vse Lecture the seuentie sixe December 18. 1610. IOHN IIII. XLII THe second Vse of this Doctrine is for the examination and tryall of that confidence and assurance we seeme to haue of Gods fauour and of our owne saluation For it is certaine that many a man hath had a false peace and perswasion of Gods fauour and of his owne saluation 1. Cor. 10. 12. A man may thinke he stands that doth not To most wicked men God saith Ier. 3. 4. Didst thou not still cry vnto me Thou art my father and the guide of my youth Micah 3. 11. Yet they will leane vpon God and say Is not the Lord among vs no euill can come to vs Yea they count them beasts that make any doubt of this they wonder to see Gods children so full of doubts and feares and conclude from thence That either they haue beene notable hypocrites and more notorious sinners than other men or else that they are madde and franticke And for one that Sathan hath ouerthrowne by desperation there are twenty whom he hath ouerthrowne with this false assurance We are therefore to be exhorted to examine our assurance Pro. 8. 26. Hee that trusteth in his owne heart is a foole For as the true assurance of Gods fauour is a comfortable thing so is a false peace and assurance one of the most grieuous iudgements that can befall a man Esay 29. 9 10. When he had said Stay your selues and wonder he addes this to bee the iudgement they should wonder at The Lord hath couered you with a spirit of slumber and hath shut vp your eyes Of the two it were better for a man to be vexed with continuall doubts and feares than to be lulled asleepe with such an assurance For besides that it keepes a man from seeking to God it will not hold but faile him when he shall haue most need of it Iob 11. 20. Their refuge shall perish and their hope shall be sorrow of minde As the Apostle saith of true confidence Heb. 10. 35. Cast not away your confidence which hath great recompence of reward So may I say on the contrary side to wicked men Cast away this your confidence for it shall haue no recompence of reward I will therefore giue you some notes whereby you may try whether the assurance you haue of Gods fauour and the peace you finde in your selues be from faith or from presumption 1. From the time when first we came vnto this assurance They that haue this false assurance haue had it from their Mothers wombe they were neuer of other minde they were neuer troubled with any feares or doubts this way But the faithfull can say there was a time when they had the spirit of bondage in themselues which wrought much feare and after that had soundly humbled them then they came to this comfortable assurance This is the ordinary way yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the spirit of adoption whereby wee cry Abba Father Rom. 8. 15. 2. From the meanes whereby it was wrought in vs. For the assurance that the faithfull haue was first wrought in them by the Ministry of the Word and is thereby daily increased I create the fruit of the lips peace peace Esay 57. 19. They that haue this false assurance neuer found comfort in the Word neuer cared for it nay if any thing euer interrupt their peace it is that the seldomer they heare it the more quiet they are in their minde Apoc. 11. 10. These two Prophets vexed them that dwelt on the earth 3. From the grounds whereupon our assurance is founded and built For their assurance that haue this false peace is grounded 1. Eyther vpon Gods temporall blessings Hos. 12. 8. I am become rich I haue found me out substance in all my labours they shall finde none iniquitie in mee that were sin Or 2. Vpon a generall perswasion of Gods goodnesse and Christs merits Ieremie 3. 5. Will hee keepe his anger for euer Will he reserue it to the end Matth. 7. 2â—… Not euery one that saith Lord Lord. Or 3. Vpon some ciuill vertues that they discerne in themselues which many other doe want as that proud Pharisee did God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican Luke 18. 11. Whereas the faithfull as you haue heard in the Doctrine ground their assurance vpon Gods Word vpon the Testimony of Gods Spirit vpon the Vnchangeablenesse of Gods Loue and All-sufficiency that is in him to keepe that that is committed to him 4. From the measure of this assurance For the faithfull haue not this assurance so perfect but they are oft troubled with doubts and feares Gal. 9. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to another They finde cause to cry as Marke 9. 24. Lord I beleeue helpe mine vnbeleefe But they that haue this false assurance are most confident and neuer haue any doubts Luke 11. 21. When the strong man armed keepes his pallace the things that hee possesseth are in peace 5. The fift and last difference is from the effects and fruits of this assurance For in the naturall man his assurance of Gods fauour workes no change at all in his life makes him neuer the better He hath no more feare to offend God because of this no more care to please him He can commit very hainous sinnes and neuer be troubled with them they neuer interrupt the peace of his conscience Psal. 64. 4. They shoote in secret at the perfect suddenly doe they shoot at him and feare not Yea his very assurance
To the naturall man indeede they are obscure the naturall man receiueth not the things of the spirit of God 1. Cor. 2. 14. 2. But in themselues they are plaine and cleare to them whose eyes God hath opened the entrance into thy Word giueth light it giueth vnderstanding vnto the simple Psal. 119. 130. 3. God hath promised to teach all his Elect and to giue them his Spirit to open their mindes that they may vnderstand the Scriptures in those points the knowledge whereof is necessary to their saluation they shall be all taught of God Ioh. 6. 45. Seeing all are bound to seeke for certainety in the matters of their Religion we are all to be Exhorted First That we would in these matters not rest vpon the credit of any man but seeke to ground our consciences vpon the Word of God else will we be found in the day of tentation no better than the foolish man that built vpon the sand Matth. 7. 26. Secondly That we would labour to bring good and honest hearts to the reading and hearing of the Word because to such onely the promise is made that God by his Spirit will instruct them What man is hee that feareth the Lord him shall hee teach in the way that he shall choose Psalme 25. 12. Followeth now the fruit and effect whereby they testified their Faith Viz. the open profession they make of it to the Woman that first drew them to Christ which teacheth vs this Doctrine That he that hath true Faith will be ready to make profession of it when occasion shall be offered with the heart man belieueth vnto righteousnesse and with the mouth confession is made vnto saluation Rom. 10. 10. Wee hauing the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also beleeue and therefore speake 2. Cor. 4. 13. God sets vp the light of his grace in no mans heart for his owne priuate vse onely but that it might giue light vnto others men light not a candle and put it vnder a bushell but on a candlesticke and it giueth light euen to all that are in the house Matth. 5. 15. 1. To reprooue the Nicodemites of our time such as pretend to haue Faith and to haue receiued the loue of Gods truth and yet are ashamed or affraid to make profession of it among such as will hate or scorne them for it such I would wish to meditate of these two places Iob 6. 10. Then should I yet haue comfort yea I would harden my selfe in sorrow let him not spare for I haue not concealed the words of the holy One. And Matth. 10. 32 33. Whosoeuer shall confesse mee before men him will I confesse also before my Father which is in Heauen but whosoeuer shall deny me before men him will I also deny before my Father which is in Heauen 2. To reprooue the Hypocrites who will pretend to haue grace and yet no man of iudgement that conuerseth with them is able to discerne it eyther in their words or deeds One principall way whereby we are to make profession of our Religion is a holy life Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Matth. 5. 16. A verball profession without this is little worth THE SEVENTIE SEVEN LECTVRE ON IANVARY XV. MDCX. IOH. IIII. XLIII XLIIII XLV Now after two dayes he departed thence and went into Galile For Iesus himselfe testified that a Prophet hath no honour in his owne Country Then when he was come into Galile the Galileans receiued him hauing seene all the things that he did at Ierusalem at the Feast for they also went vnto the Feast THe last day we finished the History of that speech that our Sauiour had with the woman of Samaria and of the great good that came of it both vnto her selfe and vnto her neighbours it followeth now that we proceed vnto the History of his going into Galile the place which it pleased him to make choice of for the exercise of the greatest part of his Ministry and to spend most of his time in This History was begun in the three first verses of this Chapter and hath beene hitherto interrupted and discontinued by a long relation of that which fell out in the way These three Verses which I haue now read doe summarily set downe our Sauiours returne into Galile But before we come to the diuision of the Text and the handling of the seuerall parts of it one doubt and difficulty is to be remoued to make our way plaine vnto the Doctrine that is to be deliuered from it For it may be demanded whether Galile were not his owne Country and if it were what sense is there in this reason He went into Galile because a Prophet hath no honour in his owne Country To this I answer that though Christ were brought vp in the Prouince and Country of Galile for Nazaret was a city in Galile Marke 1. 9. in which respect also hee was sometimes called Iesus the Galilean Matth. 26. 69. yet in this place by his owne Countrey is meant Nazaret as it is also called Matth. 13. 54. Luk. 4. 23. because though he was not borne there but at Bethlehem in Iuda yet Nazaret was the towne where his parents had dwelt Luke 2. 39. and wherein he was brought vp and had liued by the space of thirty yeares Luke 4. 16. In which respect also the Iewes were wont to call him Iesus of Nazaret Matth. 21. 11. Luke 24. 19. Yea it was necessary he should be brought vp there because of that Prophesie that had beene made of him Matth. 2. 23. Hee came and dwelt in a City called Nazaret that it might be fulfilled which was spoken by the Prophets He shall be called a Nazaren So that the words that I haue now read are as if the Euangelist should haue said in plaine termes thus After two daies he departed thence and went not to Nazaret for he shund that towne of purpose but into other parts of Galile for he knew that in Nazaret his owne Country he should haue no honour his Ministry would not be regarded at all So that in these Verses that I haue now read there be foure principall points to be obserued First our Sauiours leauing and shunning of Nazaret his owne Country and going into other parts of Galile Secondly the reason why he did so because he knew he could haue no honour there Thirdly the good entertainement that he found in those parts of Galile that he went vnto When hee was come into Galile the Galileans receiued him Fourthly the cause of that good entertainement he found among them They had seene all the things that he did at Ierusalem at the Feast for they also went vnto the Feast For the first it is a thing worthy of our obseruation that our Sauiour being now to begin to preach for till after this
whatsoeuer the Scribes and Pharisees sitting in Moses chaire that is teaching the Doctrine of Moses did bid them to doe though they themselues were most wicked men much lesse may the small infirmities of a godly Minister priuiledge the people to make light account of his wholesome Doctrine Paul reioyceth that Christ was preached euen by those that preached him with an intent to adde affliction to his bands Phil 1. 18. which he would neuer haue done if the grosse sinnes of the Minister much lesse if his small infirmities had force to make the holy Doctrine he deliuered vnauaileable to the comfort of Gods people The infirmities of Gods seruants shall not hinder the fruit of their Ministry nor cause God to withhold his blessing from it This is plaine in the example of Ionah whose Ministry became effectuall to the conuersion of the Niniuites Ionah 3. 4 5. though he himselfe had many and strange infirmities Ion. 1. 2. 5. and 4. 1. 4. Lastly it makes much for your benefit that God teacheth you not by Angels nor by men of Angelicall perfection but by poore weake men that are sinners as well as you for by this meanes we are able to teach you with more feeling experience and compassion than otherwise we could doe This is that which the Apostle teacheth concerning the High Priest vnder the Law Heb. 5. 2. Hee was able sufficiently to haue compassion on them that were ignorant and that were out of the way because that he also was compassed with infirmitie So that we see the infirmities we discerne in Gods Ministers are no iust cause why we should despise or contemne their Ministry 3. The third corruption which causeth men to contemne the Ministers of God specially their owne Pastours is curiosity and desire of nouelty because men cannot esteeme of those blessings that they haue long enioyed but still desire variety and change men are apt to grow weary of their owne Minister be their gifts neuer so good and to preferre a stranger before him though his gifts bee farre inferiour to their owne The remedies I will giue you against this corruption are these three 1. The people of God owe most reuerence and loue to their owne Pastours specially if they be such as in whose Ministry they haue already found the blessing of God and cooperating of his Spirit to such I say they owe more respect than to any other though their gifts be greater 1. Thess. 5. 12 13. Now I beseech you brethren know them that labour among you and are ouer you in the Lord and admonish you and haue them in singular loue That was the cause why the Apostle was so carefull to commend to the people of God their own Pastours as Tychicus to the Ephesians 6. 21. Epaphroditus to the Philippians 2. 25 26. Epaphras to the Colossians 1. 7. and 4. 12 13. Therefore also Gods seruants may without any presumption challenge a more speciall respect from their owne people than from any other as Samuel saith to Saul 1. Sam. 15. 1. The Lord sent mee to annoint thee King ouer his people now therefore obey the voice of the word of the Lord. So Paul to the Corinthians 1. Epist. 4. 15. Though ye haue ten thousand instructers in Christ yet ye haue not many fathers 2. The people of God may receiue much more good and expect a greater blessing from God by hearing constantly one and the same man than by hearing now one and then another For this in a speciall sort is Gods ordinance that euery flocke should haue a Pastour of their owne on whom they may depend and whom they may heare constantly 1. Pet. 5. 2. Feed the flocke of Christ that dependeth vpon you Acts 14. 23. They ordained them Elders in euery Congregation 3. Lastly there is no iust occasion giuen to any to loath or be weary of the Ministry of any of Gods faithfull seruants how oft or how long soeuer they haue heard them For though they heare the same men they shall not heare the same things but they shall haue variety and choice enough euen at their owne table if their Minister be a faithfull steward Matth. 13. 52. He bringeth forth out of his store-house things both new and old Cant. 7. 13. In our gates are all sweet things both new and old Eccles. 12. 9 10. The good Preacher searcheth forth and prepareth many Parables he seeketh to finde out pleasant words and an vpright writing Yea though he teach but the same things that thou hast often heard yet if thou wert such a Hearer as were renewed in the spirit of thy minde thou wouldest finde small cause to complaine Behold it is a wearinesse Mal. 1. 13. For as they that haue Gods spirit when they giue God praises euen for those blessings which they haue long enioyed and oft praised God for doe yet sing as it were a new song Reu. 14. 3. so doe they when they heare the same things they haue oft heard alwaies finde some new increase eyther of knowledge or of holy affections so as they heare it alwaies as a new Doctrine The fourth and last corruption that alienates the heart of Gods people from his faithfull Ministers specially from their owne Pastours is felfe-loue and desire to be flattered and soothed vp in their sinnes Their owne Pastour that knoweth them dealeth they thinke too particularly in his Ministry in all his Doctrines and Reproofes he pointeth at them The Remedies against this corruption are these foure 1. To consider that the Minister should desire to haue that knowledge of all his hearers that he may be able to speake as particularly to euery one as is possible Ier. 6. 27. I haue set thee in a Watch-tower among my people that thou mayst know and try their waies Though he may not make priuate faults publike or so touch the sinne as he note and disgrace the person yet he may apply his reproofes particularly so as the party himselfe that is guilty may know and feele himselfe touched with the reproofe Thus dealt Nathan with Dauid 2. Sam. 12. 7. Yea he ought to be as particular as he can in his Ministry it is the life and excellency of Preaching We must in preaching ayme as directly as we can at him whom we desire to profit Our Doctrine must be as a garment fitted for the body it is made for a garment that is fit for euery body is fit for no body Paul saith of himselfe Col 1. 26. that in his preaching he laboured to admonish euery man to teach euery man to present euery man perfect in Christ Iesus 2. It may well be that our ministry may touch your sinnes particularly and hit vpon the very secret thoughts that are in your hearts and vpon the words you haue spoken in your priuy Chambers though we our selues know no such matter by you For the Word is a searcher and discouerer of the secrets of the heart as the Lord himselfe is Heb. 4. 12. and compared
prayer thou finde the comfort and peace of thy conscience encreased thou art well enough though thou obtaine not that thou askedst Yea this is the most comfortable answer of all that God vseth to giue to the prayers of his seruants By this as by the fire which he was wont to send from heauen to consume the sacrifice 2. Chron. 7. 1. he doth testifie that he is well pleased with the prayers of his seruants And this kinde of answer the godly seldome faile of Psal. 35. 13. I humbled my selfe with fasting and my prayer was turned into mine owne bosome This answer Dauid receiued euen whilst he was praying Psal. 6. 8 9. Away from me all yee workers of iniquity marke what case he was in before from verse 1. to 7. for the Lord hath heard the voice of my weeping the Lord hath heard my petitions the Lord will receiue my prayer This the Apostle speakes of as a thing the faithfull may be sure of whensoeuer they pray aright in euery thing by prayer and supplication with thankesgiuing let your request be made knowne vnto God and the peace of God which passeth all vnderstanding shall keepe your hearts and mindes through Christ Iesus Phil. 4. 6 7. The fourth comfort against this temptation is this If the Lord doe for a time with-hold not only the thing thou prayedst for but this answer also yet be thou assured he doth it for thy good he doth it for one of those three ends thou heardest of in the doctrine And if thou canst finde that the Lords delayes haue had those effects in thee they haue humbled thee they haue approued thy faith and obedience they haue increased thy desire and estimation of his fauour thou art a happy man The Lord in granting our requests respects not so much our words as the meaning of his spirit in our prayers Rom 8. 27. A fift comfort against this tentation is this That till the appointed time come till God see it good to giue thee either the thing thou askest or that sweet peace and comfort of conscience that I spake of he will certainely giue thee strength to abide this triall This is the thing thou most fearest and complainest of thou feelest thy selfe ready to faint and giue ouer but be of good comfort though he let thee feele thy weakenesse and how vnable thou art to stand or goe alone yet as the Nurse that dandles the Childe he holds thee and will not let thee fall Thus Dauid speakes of himselfe in the time of a most grieuous temptation Psal. 73. 22 23. I was as a beast before thee yet was I alwaies with thee thou hast holden me by my right hand Thus though God refused to hearken to Paul in causing the messenger of Sathan to depart from him though he prayed thrice for it yet did he heare and answer his prayer 2. Cor. 12. 9. He said vnto me My grace is sufficient for thee for my power is made perfect through weakenesse And this may be a certaine argument to a man that God hath heard and receiued his prayer though he doe delay to grant his request when Gods grace makes a man able to continue in prayer and to hold out though it be with much paine and discomfort For this comes not of our selues but is a singular gift of God This is plainely proued Psal. 10. 17. Lord thou hast heard the desire of the poore thou wilt prepare their heart thou wilt cause thine eare to heare And this testimony euery true beleeuer may be sure to finde in himselfe euen when to his owne feeling he hath least grace the spirit of God will helpe and sustaine his infirmity Rom. 8. 26. Therefore to conclude this first Vse I will say to them whom God exerciseth with this tentation that which the Apostle doth to them that suffer persecution for righteousnesse sake and feare they shall not be able to hold out 1. Pet. 4. 19. Let them commit their soules to God in well doing as vnto a faithfull Creator The second Vse of this doctrine is to exhort all Gods people that they would labour so to pray as they may haue assurance to be heard when they pray for these comforts belong not to all but to such as pray aright It hath bin wont to be a matter of greatest discomfort to Gods people as we haue heard when they haue prayed and could not finde any audience with God be not silent vnto me lest if thou be silent to mee I become like them that goe downe into the pit Psal. 28. 〈◊〉 Therefore should we both marke well what we haue prayed for and obserue what entertainement we finde when we goe to our Father listen and hearken what answer we receiue from him Dauid prayes oft for an answer in thy faithfulnesse consider me Psal. 143. 1. As he that is a suiter to the King or any great man when he hath deliuered his petition will be diligent to enquire what the King saith to it so should we doe Psal. 8â—… 8. I will hearken what the Lord God will say for he will speake peace c. Two benefits we should receiue by it 1. It would worke in vs a great increase of comfort and assurance of Gods fauour of thankefulnesse and loue to God if we might perceiue that he had respect to our prayers whensoeuer we called vpon him so did it in Dauid as we shall finde in many places of the Psalmes Psal. 6. 8 9. and 28. 6. and 66. 19 20. and 61. 4 5. and 116. 1 4. 2. If by obseruing we shall finde that he hath had no respect to our prayers it would humble and driue vs to search into the cause of it and so inforce vs to make peace with him Foure things there are required in him that would so pray as he may haue assurance to finde audience and to receiue a good answer from God 1. The man himselfe must be in Gods fauour and know himselfe to be reconciled vnto God in Christ the Lord had respect to Abel and to his offering first to Abel and then to his offering Gen. 4. 4. 2. He must bring a heart that hath vnfainedly repented of all knowne sinnes and resolued to doe the will of God in all things If I regard iniquity in mine heart the Lord will not heare mee Psal. 66. 18. we know that God heareth not sinners Ioh. 9. 31. If thou wilt not hearken to God thou canst haue no hope that he will heare thee as he cryed and they would not heare so they cryed and I would not heare saith the Lord of hoasts Zach. 7. 13. 3. He must take heed the things he prayeth for be such as God hath in his Word warranted him to aske this is the confidence that we haue in him that if we aske any thing according to his will he heareth vs 1. Iohn 5. 14. 4. He must not pray coldly nor drowsily but feruently I will pray and cry aloud and he shall heare my
3. It is a maine hinderance to grace in the vse of the word and prayer as we haue heard in the Doctrine Pro. 15. 13. By the sorrow of the heart the spirit is broken 4. It giues great aduantage to Sathan It is an old saying that Melancholia est vehiculum Daemonum And experience proues that we are neuer so weake so apt to receiue the temptations of Sathan so vnable to resist them as when we are oppressed with melancholy and sadnesse of heart And this is that that is said Neh. 8. 10. The ioy of the Lord is our strength In this respect Paul chargeth the Corinthians to comfort the incestuous person and take heed lest he were not swallowed vp with ouermuch heauinesse lest Sathan saith he circumuent vs. For we are not ignorant of his enterprises 2. Cor. 2. 11. Lecture the ninetie fourth Iuly 23. 1611. IOHN IIII. XLIX L. THe last day we began to speake of the answer that this Ruler returned vnto Christ when he had beene rebuked of him and charged with infidelity which answer is set downe in this verse I haue now read vnto you And in it we obserued that he neither denies nor acknowledgeth the fault Christ charged him and his Nation with Secondly he neither shewes himselfe troubled with it by confessing his infidelity and seeking pardon nor doth he excuse or lessen it any way Thirdly though he esteemed highly of Christ and counted him a Prophet yet seemes he not at all to regard or be moued one whit with this sharpe reproofe he had receiued from him Fourthly no other cause can be imagined of his senslesnesse and stupidity but onely this That his griefe and care for his sonne was so very extreme that it tooke vp all his thoughts and affections it did so oppresse him that he could minde nothing else nothing else could affect him And from hence we receiued this Doctrine That extremity of worldly griefe will make the minde and heart of man vncapable of heauenly things It makes a man vnfit to receiue benefit by the Word and it makes a man also vnapt to pray with comfort For the Word though the heart of man be neuer so apt to profit by it neuer so teachable as it is in the time of affliction and heauinesse if it be moderate yet when it is in extremity it so oppresseth the heart that neither the threats of the Law though they be pressed vpon it by a sonne of thunder nor the sweet promises of the Gospell though they be applyed by such an one as Barnabas a sonne of consolation will be able to moue it or doe it good And as for prayer though we are neuer so fit for it as in time of affliction and heauinesse if it be moderate and secondly the spirit of prayer is such a grace and of that immortall nature as no affliction be it neuer so extreme is able vtterly to quench it or to depriue a man of it that did euer truely enioy it yet if affliction and sorrow be extreme it will make the best of Gods children vnfit to pray with that comfort they were wont And the reason of this I shewed you is the great weakenesse and impotency of mans nature Then came we to make our Vse of the Doctrine And the first Vse was to perswade euery Christian to learne the right way how to preuent and keepe his owne heart from immoderate sorrow specially for worldly things But because most men are apt to stumble at this exhortation and this age is so secure and so set vpon iollity and carnall mirth that it may seeme more needfull for vs to vse all our skill to humble men and bring them to remorse of conscience than to teach them to striue against sorrow I did therefore propound vnto my selfe this order in handling of this first Vse of the Doctrine First to shew you how far forth sorrow is fit and necessary for Christians Secondly that yet they must take heede of excessiue sorrow Thirdly how and by what meanes a man may best preserue and confirme his heart against it And of these three points I finished the two first the last day but the time would permit me to goe no further It now remaines that we proceed to the third and last and so come to the second Vse of the Doctrine All men esteeme it a miserable thing to haue a heart oppressed with griefe and seeke to shun it by all meanes And on the other side all men esteeme it an happy thing to haue a chearefull and merry heart but most men are miserably deceiued in the meanes whereby the heart may be preserued from excessiue sorrow and brought vnto true ioy But we must know that true peace is the peace of God as the Apostle cals it Phil. 4. 7. and true ioy is the gift of God And euery Christian should be able to call the Lord the God of his ioy and gladnesse as Dauid doth Psal. 43. 4. and make no reckoning of that peace and ioy whereof God is not the author So that if we would attaine to true peace and ioy indeed we must seeke it by such meanes as God hath directed vs to vse and not by any other Now I finde foure things especially which God hath in his Word directed vs to vse as remedies and preseruatiues against excessiue griefe and meanes to bring vs to true ioy The first is to get a true iustifying faith and good assurance of our saluation This is a sure way to keepe the heart from excessiue griefe and make it chearefull no ioy comparable to this Lord lift vp the light of thy countenance vpon vs thou hast put gladnesse in my heart more then in the time that their corne and their wine increased Psal. 4. 6 7. The ioy that growes from this ground is vnspeakeable and glorious 1. Pet. 1. 8. This is able to make a man reioyce when he hath neuer so many meanes to make him heauie being iustified by faith we glory in tribulations Rom. 5. 1. 3. this made Paul and Silas sing so merily euen in the stockes at midnight Acts 16. 25. For true faith giues a man many grounds and reasons of sound comfort First it assures him of the pardon of his sinne and when he knowes that no affliction neede trouble him Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee for sin is the very sting of death and of all affliction 1. Cor. 15. 56. Secondly he knowes he shall neuer lose the fauour of God after he hath once obtained it how many signes of Gods anger soeuer may be vpon him Rom. 8. 38 39. I am perswaded that neither life nor death nor principalities nor powers c. shall bee able to separate vs from the loue of God which is in Christ our Lord. Thirdly he knowes God will haue tender respect to his weakenesse in whatsoeuer affliction he shall lay vpon him that it shall not exceede his strength God will by the
thy statutes alway euen vnto the end The second is in Paul Phil. 3. 12. One thing I doe as if he should say this is the chiefe thing I haue to comfort my selfe in I forget that that is behind endeuour my selfe to that which is before Thirdly he liues in feare lest he should fall away before his death and hauing begun in the spirit should end in the flesh Ier. 32. 40. I will put my feare in their hearts that they shall not depart from mee Fourthly he desires to continue vnder the meanes of grace Psal. 27. 4. One thing I haue desired of the Lord and that I will require that I may dwell in the house of the Lord all the daies of my life And whosoeuer is thus constant and carefull to perseuere may be certaine of the soundnesse and vprightnesse of his heart No naturall man euer was so Iohn 8. 31. If ye continue in my Word ye are verily my Disciples Psal. 106. 3. Blessed are they that keepe iudgement and doe righteousnesse at all times Pro. 28. 14. Happy is the man that feareth alway It is said of Caleb he had another spirit than the rest of the spies Num. 14. 24. and the reason is there giuen but more plainely Iosh. 14 9. because he followed the Lord constantly He that serues God constantly certainely hath another spirit in him than euer any naturall man could attaine vnto And thus haue we finished the examination of the three first graces which I propounded and wherein I said I would obserue the difference betwixt the good things that are in the regenerate man and those that seeme to be in the naturall man I haue shewed you the difference betweene them in their knowledge in their repentance and in their obedience vnto God It followeth now that we proceed to the fourth and last namely to the faith and confidence that they haue in the mercy of God First then euery regenerate man hath saith No one grace no goodnesse at all can be in that mans heart in soundnesse and vprightnesse that wants a liuely faith that is not in some measure truly assured of Gods fauour to him in Christ. For that is the roote of all sauing graces Acts 5. 9. It purifieth the heart and 26 18. it sanctifieth him that hath it And on the other side the man that hath any measure of true faith though it be very weake doubtlesse hath a sound and vpright heart This is plaine in the words of Hanani the Prophet to Asa 2. Chron. 16. 9. The eyes of the Lord behold all the earth to shew himselfe strong with them that are of a perfect heart towards him But whom meanes he by them that are of a perfect heart Surely such as rest vpon him as you shall see in the former verse But herein also many a naturall man and hypocrite seemes to match the childe of God yea to exceed him much He saith he hath a strong faith and is as fully perswaded of Gods fauour as any other man Ier. 3. 4. Didst thou not still cry vnto me saith the Lord to the wicked hypocrite Thou art my father and the guide of my youth And Micah 3. 11. Yet they will leane vpon God and say Is not the Lord amongst vs no euill can come to vs. Yea he may liue and dye in a strong perswasion that he is in Gods fauour How then shall we be able will you say to distinguish betweene the true faith of the regenerate and the false and vaine presumption of the naturall man Foure sensible and plaine notes of difference I will giue you out of Gods Word betweene the true faith of the regenerate man and the seeming faith of him that hath no grace in his heart The first is from the meanes whereby it is wrought in a man For the faith of the regenerate is wrought in him by the Ministry of the Word of God and is increased and nourished by it and by the other good meanes of grace which God hath ordained First by the preaching of the Law his heart is humbled and prepared Iohn Baptist by his ministry was to prepare the way for Christ Marke 1. 2. Secondly by the preaching of the Gospell his heart is comforted Rom. 10. 17. Faith comes by hearing Esay 57. 19. I create the fruit of the lips to be peace Art thou then able to say thy faith was wrought in thee by the Ministry of the Word it wrought in thee first the spirit of bondage and then the spirit of adoption Rom. 8. 15. and thou findest it cherished and made more liuely and strong when thou doest diligently and conscionably attend vpon Gods ordinance in hearing reading praying and receiuing of the Lords Supper then hast thou cause to iudge that thy assurance is indeed the faith of Gods Elect against which the gates of hell shall neuer be able to preuaile On the other side if thou neuer foundest any such power or comfort in the Word but thy assurance hath growne with thee euen from the womb thou wert neuer of other mind thou thankest God neither the ministry of the law did euer work in thy heart any sound and lasting humiliation nor the ministry of the Gospell any great comfort thou carest not for the ministry of the Word nor findest any relish in any religious exercise but wonderest at their folly that make such reckoning of them then be thou assured that thy confidence is but presumption and not faith The second difference is in the grounds on which their faith is founded The third in the measure and degrees of it The fourth and last in the fruits and effects of it But for these three last notes I must referre the Reader to the 76 Lecture where I haue handled them at large THE HVNDRED AND SIXTH LECTVRE ON OCTOBER XXII MDCXI IOHN IIII. L. And the man belieued the word that Iesus had spoken vnto him and he went his way WE haue already heard that from the beginning of the 46. Verse to the end of this Chapter the Euangelist doth set downe the History of the second miracle that our Sauiour wrought in Galile in curing the sonne of a certaine Ruler And that the History stands vpon foure parts First the occasion that was offered to Christ to do this miracle Uers. 46 47. Secondly the manner how Christ wrought this miracle Uerse 48 49. and the beginning of this Uerse Thirdly the fruit and effect of this miracle Fourthly and lastly the conclusion of the story The two first parts we haue already finished and are now to proceed to the third namely to the fruit and effect of this miracle which beginneth in the words I haue now read vnto you and lasteth to the end of the 53. Verse And in this part there be three principall things to be considered First the beginning of the faith and conuersion of this Ruler in these words of the 50 Verse And the man belieued the words that Iesus had spoken vnto him and
voice not for the loudnesse of his voice but for the feruency of his spirit that made him cry so loud Psal. 55. 17. The effectuall seruent prayer of arighteous man auaileth much Iames 5. 16. Lecture the eightie nine Iune 11. 1611. IOHN IIII. XL VIII L. IT followeth now to consider why and for what fault our Sauiour thus rebuketh this Ruler And we shall finde that his sinne that he rebuked him for was his infidelity Except yee see signes and wonders yee will not beleeue As if he should say I can doe thee no good except thou hadst Faith but you neither thou nor thy nation haue any true faith you do not beleeue me to be Christ the Sauiour of the world as the Samaritans of Sychar did nay which is worse you will not beleeue you are obstinate in your infidelity God hath sufficiently by his Word and by the Ministry of Iohn Baptist manifested me to be the Messiah but that will not serue your turne you will not beleeue except you haue miracles to confirme it yea I haue already by many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of but that will not serue your turne neither vnlesse you may see with your own eyes yee will not beleeue Nay you haue at least many of you seene my miracles your selues yet will not that serue neither but vnlesse you may see signes and wonders that is miracles of all sorts many miracles yee will not beleeue So that we haue in this reproofe that our Sauiour giues to this great man foure principall points to be obserued First that the infidelity of the Iewes is the onely sinne that Christ here reproueth in them that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him when he besought him to come downe and heale his sonne Christ returnes him this answer You beleeue not you haue no faith As if he should say I can doe you no good vnlesse you did beleeue in me Secondly the argument whereby Christ conuinceth the Iewes of infidelity and proues them to haue no true faith which is this because except they might see signes and wonders they could not be lieue Thirdly that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it Except ye see signes and wonders ye will not belieue Fourthly that though this was the sinne not of this Ruler only but of all the Iewes common to him with his whole Nation yet Christ counts that no excuse to his sinne but checks and rebukes him for it neuerthelesse nay he so speakes of it as it may appeare he hated this sinne the more because it was vitium gentis and he dislikes him the more and iudged him the more vnworthy to receiue helpe from him because he and his nation were guilty of this sinne Therefore purposing to check him the more sharply speaking to him alone he speaks in words of the second person plurall Except ye see c. Now of these foure points we will speake in order And first in that Christ speaks here of infidelity as the chiefe sinne of the Iewes as of that that did most prouoke God against them that that did stop the streame of Gods mercy and as it were dis-enable Christ from doing the good that he desired This Doctrine doth arise for our instruction That no sinne offends God so much as infidelity when men will not belieue his Word no sinne is such a barre to all Gods mercies as this See the proofe of this Doctrine both in the examples of wicked men and of Gods deare children For the wicked we haue two famous examples in the Old Testament and two other in the New The first is in the Israelites that perished in the wildernesse Many grieuous sinnes they were guilty of but none prouoked God to wrath so much none were such barres to Gods mercy towards them as their infidelity When the Lord had said he would giue them such abundance of flesh as they should haue enough to eat Num. 11. 18 20. Not one or two dayes or fiue or ten dayes or twenty dayes but for a whole moneth together they said among themselues Can God prepare a table in the wildernesse Can he prepare flesh for his people Psal. 78. 19 20. They did not as it may seeme by the acknowledgement they made Vers. 20. absolutely deny that that God had said as many now adayes will doe but onely made a question and doubt of it but marke what followed Psal. 78 21. Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel Why what was the cause He had told vs before in the beginning of the 21. Verse But because he would haue vs in any case marke this well he repeats it againe in the 22. Uerse because they belieued not in God and trusted not in his helpe And whereas God did sweare vnto their fathers that he would giue the Land of Canaan to them and their seed after them Deut. 1. 8. we shall find that there were but two onely Caleb and Ioshua of all those that came out of the Land of Egypt that entred into it What was the cause Surely they had many sinnes they sinned in Idolatry they sinned in Whoredome and many other wayes but of all other sinnes that that most prouoked God that that barred them out of the promised Land was their Vnbeliefe as the Apostle plainly affirmes Heb. 3. 19. So we see they could not enter in because of Vnbeliefe The other example we haue of this kinde in the Old Testament is of a Prince of Israel a great man vnder Ioram the King of whom we read 2 King 7. when he had heard Elisha whom he knew to be the Lords Prophet and to speake from the mouth of the Lord say in the time of a great famine To morrow this time a measure of fine flowre shall be sold for a sheckle and two measures of barley for a sheckle in the gate of Saâ—…aria 2 King 7. 1. The Prince did not absolutely contradict that which the Prophet had said in the Name of the Lord as many now adayes will do but onely doubted of it and made a question of it Though the Lord said he should make windowes in the heauen could this come to passe 2 Kings 7. 2. But marke what followed The Prophet in Gods Name threatned he should see it for the increase of his misery but he should not eat thereof Verse 2. and so indeed it came to passe for he died a strange and base death for the people trode vpon him in the gate and be died Ver. 20. The examples we haue of this kind in the New Testament are two First the men of Nazaret of whom we read that though Christ desired out of the loue he bare to the place of his education to do good among them yet he could do no great works there Mar. 6. 5.