If the Spirit of God be in thee indeed thou shalt discerne it by these foure effects wherein it is like vnto water 1. It will pacifie thy conscience and free thee from the slauish feare of God and of his wrath 2. It will breed contentment in thy mind by abating in thee the immoderate desire of earthly things 3. It will cleanse thy heart and life from that filthinesse wherewith before thou wert defiled 4. It will make thee fruitfull vnto God meet for thy Masters vse and prepared vnto euery good worke as the Apostle speakes 2 Tim. 2. 21. But of the vses that this Doctrine serueth vnto we shall haue occasion to speake further vpon the 14. verse Lecture the second Feb. 7. 1608. FOlloweth now the second part of this text viz. What this woman should haue done and how shee might haue obtained this Water of life she should haue asked of him and he would haue giuen it her If she had knowne him aright she would haue asked it and he blames her for not asking it and if she had asked it though she were a Samaritan and one that for so many yeares to this present had liued in so great sin yet would he haue giuen it her Where we haue first to learne That it is not onely the duty of euery one that would be saued and obtain Gods grace to ask it but it is also the property of all that God meaneth to saue to beg grace of God Looke whom God purposeth to bestow his grace and saluation vpon they shall desire it vnfainedly and ask it of him Euery man must ask and cry for grace euery man shall certainly do it whom God intendeth to saue I shall best confirme this Doctrine by answering that which our profane hearts are apt to obiect against it No man can desire grace till he haue receiued Gods Spirit 2 Cor. 3. 5. We are not sufficient of our selues to think any thing that is good I answer that this is true indeed but yet this is the first worke of Gods Spirit in those whom he meaneth to saue he works in them a feeling of the need they haue of grace and makes them able to cry to him for it He first makes them poore in spirit and mourners meeke also and humble for that their pouerty and then he breeds in them an hunger and thirst after righteousnesse as we may see in that Gradation Christ vseth Mat. 5. 3. 6. He powreth vpon them the spirit of grace and of supplications as the Prophet speaketh Zach. 12. 10. The spirit of grace so soone as it entreth into the heart so soone as the worke of grace is begun in a man it makes him plentifull and abundant in supplicating and suing vnto God for mercy and grace Because ye are sonnes saith the Apostle Gal 4. 6. God hath sent forth the spirit of his Sonne into your hearts and how doth the Spirit first shew himselfe to be entred into our hearts surely by his crying Abba Father that is by making vs cry to God as to our Father for mercy and grace The Lord knoweth our case well enough and what we need to what purpose then should we thus pray Your Father knoweth what things ye haue need of before you aske him saith our Sauiour Mat. 6. 8. I answer that is a good reason indeed against vaine babling when as if we had to deale with a man that cannot know our desires but by our words we are more abundant in words then in affection But though God know our wants before we ask yet he willeth vs to make by prayer our desires knowne to him euen as if he were otherwise ignorant of them In euery thing saith the Apostle Phil. 4. 6. Let your requests be made knowne vnto God by prayer and supplication Yea he hath conditioned thus with vs that if we would haue any good thing from him we must pray for it Ask and it shal be giuen you saith our Sauiour Mat. 7. 7. and Ier. 33. 3. Call vnto me and I will answer thee and shew thee great and mighty things which thou knowest not Pro. 2. 3 5. If thou callest after knowledge and criest for vnderstanding then shalt thou vnderstand the feare of the Lord. The Lord hath determined in his eternall Counsaile who shall be saued and who shall haue grace He worketh all things after the Counsaile of his owne will saith the Apostle Eph. 1. 11. And my prayer cannot alter his purpose God is not as man that he should repent saith Samuel 1 Sam. 15. 29. I answer that as God hath determined who shall be saued and attaine to grace so hath he decreed this to be the meanes whereby they shall attaine to grace and saluation So that by this a man shall know whether God haue purposed to saue him if he giue him an heart to cry to him for it Ezek. 36. 37. When the Lord had declared how he had decreed the returne of his people from captiuity He addeth I will yet for this be sought of the children of Israel to performe it vnto them And Ier. 29. When the Lord had promised them Verse 11. I know the thoughts that I haue thought toward you euen the thoughts of peace and not of trouble to giue you an end and your hope he addeth that when the time of their visitation should come that he should execute and performe his decree vnto them ver 12. Then shall ye cry vnto me and you shall go and pray vnto me So that euen as a man cannot nor may not presume to search into Gods Counsaile till himselfe be pleased to reueale it nor giue any guesse what God hath decreed concerning him till he begin to execute his decree Deut. 29. 29. The secret things belong vnto the Lord so can no man say that God hath purposed his saluation till he giue him an heart vnfainedly to desire it The Lord is not of that disposition men are of who will not giue vnlesse they be asked He is farre more gracious and bountifull and giues to them that neuer asked Esay 65. 1. I am found of them that sought me not I answer that indeed we can neuer seeke to him for grace till he by his Spirit of grace begin effectually to call vs but when the houre once commeth that God hath determined to execute the decree of our election and to call vs the first grace he worketh in vs is the Spirit of supplication as we heard before Therefore it is said in the same place Esay 65. 1. I haue beene sought of them that asked not Though we had no ability nor mind to aske grace of him before yet then he makes vs to seeke to him for it And though the Lord be of a bountifull and gracious disposition yet vseth he in spirituall things especially not to be bountifull to any but to those vnto whom he giues grace to seeke to him and is not this bounty sufficient
serue him in my calling I get my liuing by my earnest labour I deale iustly with all men and God is a Spirit and will be worshipped in spirit it is the seruice of the heart that he lookes for hee cares not for these hypocriticall shewes it is no matter though I serue him not outwardly so long as I haue a good heart And there be three Reasons why men may not content themselues to serue God in spirit onely but must doe him outward and bodily seruice also 1. In respect of God for hee hauing created redeemed and sanctified our bodies as well as our soules is of right to haue homage and seruice done him by both 1. Cor. 6. 19 20. Yee are not your owne for yee are bought with a price therefore glorifie God in your body and in your spirit for they are Gods 2. In respect of our selues for the seruice we doe to God in our bodies is a great and necessary helpe to our spirits Rom. 10. 17. Faith commeth by hearing 3. In respect of others for our light should so shine before men that they may see our good workes see that we worship and serue God and glorifie our Father which is in heauen Matth. 5. 6. Why then may you say how doth Gods seruice now differ from that which was vnder the law seeing the faithfull then serued him in spirit and truth as well as we and we serue God with an outward ceremoniall worship as well as they I answer the difference stands in these two points 1. Though wee haue some outward worship and significant ceremonies now yet haue we nothing so much outward worship required of vs as was of them nor so many significant ceremonies as they had Besides their Sabbaths and new Moones they had many other festiuall dayes which they were bound to obserue their Temple and euery thing in it their sacrifices their offerings and purifications their Priests and euery thing that belonged to them were significant ceremonies we haue but a little outward worship in comparison required and but two only significant ceremonies left vnto vs by Christ. 2. Euen that outward worship that wee haue is much more plaine and spirituall then theirs was much more effectuall to worke vpon the vnderstanding and conscience then that was our ceremonies doe much more cleerely set foorth and represent that which they signifie then their ceremonies did Did not circumcision more cleerely represent the remission of our sinnes and regeneration by the merits of Christs blood then Baptisme Did not the slaying and eating of the Paschall Lambe more cleerely represent the Passion of Christ and the nourishment our soules receiue by it then the Lords Supper doth I answer no. For they represented Christ that was to come and take our nature vpon him and performe therein the worke of our redemption Ours represent Christ that is come and hath already taken our nature vpon him and performed fully the worke of our redemption And therefore theirs were both of them bloudy Sacraments to shew and figure vnto Gods people that blood was to be shed for the obtaining of these good things for them ours are without blood to shew to vs that Christs blood is already shed for vs and that there is no more blood to be shed for our sinnes Therefore Christ instituting the Lords Supper calls the wine his bloud that was already shed Matth. 26. 28. So that as the faithfull that liued in Christs time and saw all that performed which God had promised concerning him were much more confirmed in their faith and had much more comfort in the knowledge of Christ then those had that liued before and beleeued in him your father Abraham reioyced to see my day and he saw it by faith and was glad Iohn 8. 58. I tell you that many Prophets and Kings haue desired to see those things which yee see and haue not seene them and to heare those things which yee heare and haue not heard them Luk. 10. 24. When Simeon who had waited for the Consolation of Israel that is for Christs comming Luke 2. 25. had both seene Christ and taken him vp in his armes he was so comforted that he desired to liue no longer but cryed Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation Luke 2. 28 29 30. So our Sacraments that represent Christ as one that is already come and hath performed the worke of our redemption must needs make much more for the confirmation of our faith and comfort of our conscience then theirs did The sixt question followeth What was the cause of this alteration in the worship of God that the Lord in whom there is no variablenesse nor shadow of change Iam. 1. 17. would be serued after one manner vnder the Law and another vnder the Gospell vnder the Law with many ceremonies vnder the Gospell in a more spirituall manner I answer that this grew not from any alteration in the Lord but from the change that was in the state and condition of his Church In appointing that ceremonies and pompous worship vnder the law the Lord respected not so much his owne disposition as the weakenesse of that people and condition of those times 1. The Lord gaue them that kind of worship to restraine them from Idolatry which otherwise hee saw they were strongly inclined vnto Now that the Church is of greater strength hee hath appointed another manner of worship more agreeable to his owne nature and disposition 2. That worship was fittest for the Church in her child-hood the outward worship is easily performed though it haue most straight conditions annexed to it as we may see by that question and offer that hypocrites made Micah 6. 6 7. Shall I come before him with burnt offerings with calues of a yeare old Will the Lord be pleased with thousands of rammes or with ten thousands of riuers of oyle shall I giue my first-borne for my transgression the fruit of my body for the sinne of my soule but the inward and spirituall worship is not onely hard but impossible to be performed without the grace of God And therefore it pleased God in tender regard to the weakenesse of his Church vnder the Law to appoint vnto them more of that outward worship and to accept of their spirituall seruice though it were in small measure but now to require a greater measure of spirituall worship and enioyne little of the other Of children we require a bodily seruice in saying their prayers and graces and Catechisme and though they haue little or no vnerstanding and sense of that they say yet we take it in good part 3. Though God was able to haue established his spirituall worship before and to haue giuen his spirit to his Church vnder the Law in as great measure as now yet was it fit this honour should be reserued vnto the comming of Christ in the flesh he being the Son
one belieueth what he teacheth not by an humane Credulity from his Author but by a diuine faith from the Word and because he belieueth he therefore speaketh and speaking from faith in his owne heart he speaketh much more powerfully vnto the begetting and strengthening of faith in the Hearer The priuate Christian in the diligent suruey of this Treatise shall obserue liuely decyphered the scornefull vanity of corrupt Nature the lothsomenesse and desperate danger of sin the wonderfull power of Gods Grace in the conuersion of a sinner the tryall of a mans own deceitfull heart the amiable life of Gods grace in the regenerate the comfortable benefit of afflictions sundry sweet consolations of a troubled spirit the vanity of Popery the necessity of a faithfull Ministry the beauty of Gods Ordinances holily administred and the resolution of sundry cases of conscience fitting these times and all deliuered with such euidence of Scripture-light and Christian experience that the hearts of the godly Readers will at once blesse God who hath giuen such gifts to men and blesse the Writer who hauing spent the strength of his yeares in a faithfull and fruitfull Ministry to the great comfort and succour of many Ministers and people far and neare round about him doth now at last adorne his hoarie head with this Crowne of glory to bring forth his workes to more publike Light now more at the last then at the first My hearts desire is that God would adde yet many daies more to the Authors life and support him still both in body and spirit to bring to light many other such monuments of his fruitfull labours not only that elaborate Commentary vpon the 51. Psalme but likewise such Sermons or Treatises or Letters touching cases of Conscience as haply haue lyenby him these many yeares Why should any Talent lye buried in a Napkin or candle lye hid vnder a bushell which being set on a candlesticke might giue light to all that are in the house Such Opuscula little Treatises as himselfe would hardly acknowledge vnder his owne Name might be of speciall vse and much esteeme with others Witnesse those questions and Answers wherein he hath comprized the doctrine of the Lords Supper which though without his Name they be annexed to a little Treatise of the like Argument set forth by a godly learned Diuine M. William Bradshaw yet haue they beene of singular good vse to many poore soules for their worthy preparation to that Ordinance And in very deed they do more fully furnish a Christian to that whole spirituall Duty then any other in any language that I know in so small a compasse yea and that one Letter of his to a Gentlewoman against the separation which without his consent a separatist printed and refuted hath so strongly and clearely conuinced the iniquity of that way that I could not but acknowledge in it both the wisedome of God and the weakenesse of the separatist His wisdome in bringing to light such a beame of the Light of his truth by the hand of an aduersary against the Authors mind and the weakenesse of the other to aduance the hand of his aduersary to giue himselfe and his cause such a deadly wound in open view as neither himselfe nor all his associates can be able to heale In which respect I conceiue it was that the industrious Doctor Willet in his Dedicatory Epistle to CHRISTS Colledge before his harmony vpon the first of Samuel stileth this our Author Schismaticorum quivulgò Brownistae Malleum the Hammer of Schismatiques whom they commonly call Brownists Now the God of all grace prosper the workes of his seruants to those good ends himselfe hath appointed and they haue aimedat the glory of his owne great Name in the edification and saluation of his people in Christ. So I take leaue and rest desirous to prouoke my selfe and thee to a thankfull and fruitfull vse of such mercies The vnworthiest of the least of Gods Mercies and Seruants I. C. A Table of some principall Points that are handled in these Lectures Abstinence See Fasting Admonition See Reproofe Adoption A. NO man can worship God aright till he haue the Spirit of Adoption and can conceiue of God as of his louing Father pag. 182 Foure notes to try whether we do indeed know God to be our Father pag 183. Adoration Worship See Reuerence The whole worship of God is called Adoration pag. 111. Admiring of men It is folly and sin to admire any man much pag 40. Affection He that hath an vpright heart serues God with affection pag. 480. No seruice pleaseth God that is not done with feeling and affection pag. 198 199. Naturall Affection See Parents Afflâ—…ction In it owne nature it is a curse neither is it a signe of Gods loue to all pag. 394. The greatest may not hope to be exempted from it pag. 388. All men should prepare for it and how 389 It is greatly profitable and necessary for Gods Elect pag. 394. It is no signe of Gods wrath but of his loue rather pag. 398. We may be sure God will doe vs good by it and remoue it when it hath wrought kindly on vs and support vs in it and giue a comfortable end vnto it pag 399. It is a signe of election to profit by it and the contrary of reprobation pag 401. In euery affection we should take notice that God is angry with vs pag. 402. Sixe degrees of Gods proceeding in sanctifying affâ—…ctions to vs which may be so many notes to try whether our affâ—…ctions be san-ctified pag. 40â—… 40â—… Extremity of it will make vs vnfit both to profit by the Word and to pray pag. 433 Alacrity See Cheerefulnesse Antiquity How far forth it is to bee regarded in the matter of Religion pag 141. It is dangerous to ascribe too much to it 144 Our Religion is most antient 145. The popish plea touching the antiquity of theirs is most vaine and insufficient ibid. Apostacie See Perseuerance How farre forth the good things that haue beene in a man may be lost â—…0 51. A dangerous thing to fall from grace or to decay in it 54. Two chiefe causes of it ibid. Comfort for the faithfull that liue in times of generall Apostacie 430 431. Apostles Christ hath taught his Church the whole will of his Father by them 207. Apparell See Attire Appearance of euill is to be auoided 86. Application Ministers must apply the Word and hearers must endure it 373 374. Assemblies See Church-Assemblies Assurance of saluation See Certainty of saluation Attention All should attend diligently at the hearing of the Word 125. 134. 135. Meanes to keepe our hearts attentiue from wandring in prayer c. 198. Attire Modesty in attire required of Christians 87. Authority The wicked are apt to abuse the authoriâ—…y and credit of holy men to the disgrace of Gods truth 35 273. This honour is due to Christ alone to be belieued in matter of Doctrine vpon his bare Word 149. Nothing is to be
conscience 3. Or if euer they had this thirst and haue now quenched it with worldly comforts they shall surely thirst againe and that in a more vehement and intolerable manner then euer they did before See this iudgement threatned against them that make vp the breach that God hath made in their conscience with vntempered morter Ezech. 13. 13. Therefore thus saith the Lord God I will euen rent it the wall that was thus daubed with vntempered morter with a stormy winde in my fury and there shall be an ouerflowing shoure in mine anger and great hailestones in my fury to consume it The Reasons of this Doctrine are these 1. If there were neuer so good suâ—…iciency in worldly comforts yet cannot a man be sure to haue them when he shall stand most in need of them for the satisfying of the thirst of his soule for the Lord deales oft with men in this case as he dealt with Iacob Gen. 32. 24. he wrestleth with them and smites them in the night and when they are alone when neither their companions nor other meanes of worldly comfort are at hand 2. Say a man enioy them in great abundance yet in that case a man shall not be able to relish them or feele any comfort in them See an experiment of this when God had awakened the conscience of Belshazzar and summoned him to iudgment and therby smitten his heart with deadly terrors Dan. 5. 5. 6. neither the vine nor any of the exquisite dainties nor all the pleasant compahe had at his great feast could yeeld him any comfort hee could relish no sweetnesse in them yea by how much the more a man hath delighted in them in former times by so much the more he is wont to distaste refuse and ab horre them in this case The soule in that case is apt tâ—… refuse these comforts and to loath them Psal. 77. 2. That which the Prophet saith of gold and siluer Ezek. 7. 19. that in the day of extreame anguish men can take no comfort in them but shall be willing to cast them into the streete and put them out of their sight the same may likewise be said of all worldly comforts Merry talke and musicke at that time will be but as the casting of vineger vpon nitre as Salomon speaketh Pro. 25. 20. So that a man may fitly compare all these comforts to that broken staffe or reed mentioned 2 Reg. 18. 21. Vpon which if a man leane it will goe into his hand and pierce it 3. Say a man in this case enioyed all worldly comforts and did also esteeme as much of them then as euer he did yet is it not possible they should be sufficient to quench the thirst that is caused by the sense of Gods anger for God only is able to cure the wounds that he hath made hee maketh sore and bindeth vp saith Eliphaz Iob 5. 18. he woundeth and his hands make whole So that that which is said of riches Pro. 11. 4. may be said of all other worldly comforts They auaile not in the day of Gods wrath The vse of this doctrine is not to worke despaire or dismay any whose hearts desire is to please God for to their comfort I may say as Ezra 10. 2. There is hope in Israel concerning this Zach. 13. 1. There is a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sin and for vncleannes But to exhort euery man 1. To make lesse account of all worldly comforts and to esteeme better of the water of life I denie not but we may take comfort in these things 1 Tim. 6. 17. they are giuen to vs in abundance to enioy But wee must take heed of trusting in them or making them our onely comfort Consider what the Apostle writes 1 Cor. 7. 29. 31. They that haue wiues should be as though they had none and they that reioyce as though they reioyced not and they that bay as though they possessed not and they that vse this world as not ouer-using it for the fashion of this world passeth away We should vse also the comforts of this life with so indifferent a minde that they be no clogs vnto vs to hinder vs in the way vnto a better life Oh the misery of them that haue no comfort but in their wealth or in their company or in their pleasures To them we may say as Psal. 4. How long will ye loue vanity and follow after leasing Ionah 2. 8. They that obserue these lying vanities forsake their owne mercy 2. To get without delay assurance to our soules of our interest in Christ from whom onely this water of life which quencheth the thirst of the soule is to be had according to the counsell of the Psalmist Psal. 2. 12. Kisse the Sonne least he be angry and ye perish from the way when his wrath is kindled but a little blessed are they that put their trust in him Lecture the tenth Aprill 4. 1609. IOHN IIII. XIIII IT followeth that we proceed to the third point which I told you was to be obserued in this and the former verse namely That the Spirit of grace which our Sauiour here calleth the water of life is able fully and perfectly to quench this thirst that the soule of man is subiect to for our Sauiour here saith that whosoeuer drinketh of the water that he would giue him should neuer thirst and giueth a reason why he can neuer be a thirst againe The water that I shall giue him shall be in him a Well of water springing vp into euerlasting life Now that we may build vpon a sure foundation we must call to mind that which I told you in the handling of the 10. Verse that by this water of life is meant the Spirit of God This was then proued euidently by two places Esa. 44. 3. I will powre water vpon the thirsty and flouds vpon the drie ground I will powre my spirit vpon thy seed and my blessing vpon thy buds and Ioh. 7. 38. He that belieueth in me out of his belly shall flow riuers of water of life Verse 39. This spake he of the spirit which they that belieued in him should receiue So that when our Sauiour saith here whosoeuer drinketh of the water that I shall giue him shall neuer thirst it is as if he should haue said thus in plainer termes Whosoeuer shall receiue the Spirit of regeneration which I shall giue him and which none can receiue but by me and through my merits shall neuer be more a thirst that is he shall not onely obtaine sound and perfect peace in his conscience against the apprehension of Gods wrath due to his sinnes but this peace and comfort of his conscience shall neuer die nor decay in him he shall neuer fall into a deadly thirst againe nor into that painefull and intolerable desire of comfort against Gods wrath that he was subiect to before For that seed of God and Spirit
of regeneration which he hath receiued of me can neuer be dried vp or wasted but will still in all temptations and afflictions yeeld him comfort and satisfaction and peace of conscience and neuer leaue him till it haue brought him vnto eternall life The words then containe in them a commendation of the water of life the spirit of grace and regeneration 1. From the efficacy and sufficiency of it it is able to quench the thirst of the soule 2. From the durablenesse and perpetuity of it where once it is receiued it will neuer be wasted or dried vp First then from this that our Sauiour saith that he that drinketh of the water that he shall giue him yea whosoeuer how thirsty soeuer his soule were before drinks of the water he shall giue him shall neuer be more a thirst we learne That the Spirit of grace and regeneration wheresoeuer it is receiued quencheth the thirst of the soule satisfieth and quieteth the conscience against the sense of Gods wrath Before I confirme this Doctrine I will cleare it and make it plaine by answering two obiections that may be made against it Such as haue the Spirit of God doe yet still thirst after grace and haue an incredible desire to increase it as both the Scripture and daily experience doth prooue yea there was neuer any that truely tasted of the sweetnesse of Gods Word and grace but they will still long after it and thinke they can neuer haue enough of it in this life 1 Pet. 2. 2. As new borne babes they desire the sincere milke of the Word that they may grow thereby See an experiment of this in Dauid his affection to the Word and desire to learne it was euery whit as vehement as if he had scarce learned the first Principles of it Psal. 119. 12. 19. 33 34. and verse 10. My soule breaketh for the longing it hath to thy iudgements at all times How is it then said heere that they that haue drunk of this water shall neuer thirst againe I answer The thirst which our Sauiour saith he shall neuer feele againe that drinketh of the water of life is extreame and painefull hurtfull and such as causeth death as the thirst of the body will if it be extreame but the thirst of the godly is wholesome and a sure signe of a sound and healthfull soule as in the body it is a signe of health when one hath an appetite to his meate and drinke And Physitions obserue it for a signe that their Physicke hath wrought well and that the body is sufficiently purged when the patient groweth thirsty 2. It is not extreame and painefull but they finde a swetnesse and pleasure and satisfaction in it So Dauid that Psal. 63. 1. professed his longing after the publike worship of God doth yet ver 3. 4. acknowledge that he was not without great satisfaction euen in the want of those publike ordinances of God Because thy louing kindnesse is better then life saith he my lips shall praise thee Thus will I blesse thee while I liue I will lift vp my hands in thy name Secondly it may be obiected that many of the godly are subiect euen to that kind of thirst that is painefull are troubled and disquieted in their mind and conscience with the sense of Gods indignation The Prophet complaineth of this Psal. 88. 7. Thine indignation lyeth vpon me and thou hast vexed mee with all thy waies How is it then true that our Sauiour saith here Whosoeuer drinketh of the water that I shall giue him shall neuer thirst I answer that their thirst is not deadly nor extreame though in their own sense it seemes so to be but euen as it is with the wicked that they thinke their state better then indeed it is Esa 29. 8. As the thirsty man that dreameth he is drinking and when he awaketh behold his soule is faint for thirst So in the time of tentation the godly as one in a dreame thinketh himselfe much drier then indeed he is For the Spirit of God and that grace that is in him sustaineth him so as he fainteth not nor perisheth in this thirst When he knoweth not what to pray the Spirit helpeth him Rom. 8. 26. Euen then when he seemeth so tormented with the sense of Gods wrath he is assured of Gods fauour though he feele it not See a plaine proofe of this in Dauid Psal. 22. 1. Though to his sense God had forsaken him yet he had the spirit of prayer euen then euen the spirit of adoption that made him able to pray and euen to cry My God my God So that now you see the meaning of the doctrine that euery one that hath the Spirit of God can neuer haue in his soule that thirst that is painefull and extreame that is hurtfull and deadly but the grace of regeneration wheresoeuer it is satisfieth and quieteth the conscience worketh in it that peace of God which passeth all vnderstanding Phil. 4. 7. and that ioy which is glorious and vnspeakeable 1 Pet. 1. 8. So that though the reward and comfort that accompanieth godlinesse in this life be nothing in comparison of that that is prepared for it in heauen when it shall be said vnto vs Mat. 25. 23. Enter into thy masters ioy for 1 Cor. 2. 9. Eye hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that loue him There onely we shall be perfectly freed from all thirst then shall wee neither hunger nor thirst any more Apoc. 7. 16. then shall we be satisfied with the likenesse of God Psal 17. 15. yet euen in this life it yeeldeth marueilous comfort and peace to the conscience See the proofe of it in three points 1. There is not any one duty of piety that is performed with a good heart but it vseth to yeeld presently a sweet satisfaction and contentment to the conscience that maketh it say I am glad I haue done this Our Sauiour saith after verse 34. that it was his meat to do the will of God 1 Chron. 29. 9. The people reioyced when they offered willingly for they offered with a perfect heart This we shall finde in our prayers euen in those we haue powred out in greatest bitternesse of soule See the comfort Dauid found in that prayer which he began in great heauinesse of spirit Psal. 6. 8. Depart from me saith he all yee workers of iniquity for the Lord hath heard the voice of my weeping the Lord hath heard my supplication the Lord will receiue my prayer 2. True godlinesse and vprightnesse of heart doth not onely yeeld comfort for the present but it maketh the heart truely ioyfull and comfortable at all times that though most men iudge that the life of a Christian is the most tedious and vncomfortable life in the world the entring into this profession is a bidding adue to all mirth and ioy yet as our Sauiour said to
his Disciples here verse 32. so may a Christian say to these I haue ioy that you know not of Pro. 14. 10. No stranger can meddle with or skill of our ioy The man that truely feares God hath that ioy that he would not giue a dragm of it for a pound of thy ioy as you may see in that speech of Dauid Psal. 4. 7. thou hast put gladnesse in my heart saith he more then they haue then worldlings haue in their time that their corne and their wine increased It is true that the godly haue their dumpes sometimes and fits of heauinesse but 1. Though they doe not for the present ioy yet they shall be sure to finde comfort in the end Psal. 97. 11. Light is sowen for the righteous and gladnesse for the vpright in heart 2. When they bethinke themselues well of their owne estate and by due tryall of themselues finde that they haue in themselues this Well of water that Christ here speakes of that the seed of God abideth in them then doe they checke themselues for being so vncomfortable as Dauid doth Psal. 42. 11. and finde they haue iust cause not to be sad but to reioyce and to be of good cheare That whereas wicked men the lesse they looke into their owne hearts and thinke of their estate the merrier they are it is quite contrary with the godly man Gal. 6. 4. Let euery man proue his owne worke and then he shall haue reioycing in himselfe alone and not in another Thus I haue made this second point plaine vnto you let vs now prooue and confirme it in a word or two The Spirit of God is called Psal. 45. 7. the oyle of gladnesse because it makes a man to looke cheerefully therefore also it is said Pro. 29. 6. In the transgression of an euill man there is a snare but the righteous doth sing and reioyce See an experiment of this in Paul 2 Cor. 1. 12. Our reioycing is this the testimonie of our conscience that in simplicity and godly purenesse and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world yea he saith 1 Cor 9. 15. Hee would rather die then loose this reioycing that he found in the testimony of a good conscience The third and last point wherein the truth of this doctrine appeareth is this that euen in the euill day when all other comforts will faile a man when most tokens of Gods anger shall be vpon a man and Sathan shall be busiest with him and his owne weake heart shall bee most subiect to feare and to that thirst we heard of the last day euen in that day this water of life an vpright heart and a godly life will yeeld vnspeakeable boldnesse and security peace and comfort to the conscience of a man And well fare that comfort that will sticke by a man and shew it selfe most when a man shall haue most neede of it Salomon commendeth a true friend by this note a friend loueth at all times saith hee Prouerbs 17. 17. It is much to the commendation of good workes that that Daniel said to Nebuchadnezzar when hee would direct him how to escape that temporall iudgement and fearefull plague that God had threatned hee telleth him this was the way Daniel 4. 24. Breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poore if it may bee a lengthening of thy tranquillitie Good workes will preuent and keepe off Gods iudgements But good workes will doe much more then so they will free the conscience from feare in the euill day they will worke peace and comfort in the heart in the day of anguish and tentation Psalme 112. 4. Vnto the vpright there ariseth light in darkenesse Prouerbs 28. 1. The wicked flee when no man pursueth but the righteous is bold as a Lyon Such a one is like a house built vpon a rocke no winds nor flouds can hurt him Matthew 7. 24 25. Therefore Paul speaking of the spirituall armour whereby wee may bee made able to stand in the euill day nameth righteousnesse for the brest-plate Ephesians 6. 14. See the experiment of this in Iob 6. 10. Yet this comfort I haue though I burne with sorrow and hee spareth mee not that I haue not denyed the words of the holy one And that maketh the Apostle say Iames 2. 13. Mercy reioyceth against iudgement The Reason why the water of life hath such vertue to quench the thirst of the soule Is for that the spirit applyeth the merits of Christ vnto the conscience A godly life assureth vs that Christ and his merits belong vnto vs indeed For to speake properly Christ onely is the refuge against this tempest and shadow against this heate as he is called Esay 25. 4. and his blood is that drinke that quencheth this thirst and satisfieth the soule Iohn 6. 55. My Flesh is meat indeed and my blood is drinke indeed and verse 35. Hee that commeth to mee shall not hunger and hee that beleeueth in mee shall not thirst It is not our owne righteousnesse that can shade vs from the heate of Gods wrath but the righteousnesse of Christ onely Therefore Paul desired that he might bee found in him not hauing his owne righteousnesse Phil. 3. 9. and Nehemiah 13. 22. Spare mee according to the greatnesse of thy mercy But forasmuch as Christs righteousnesse is without vs the spirit is that that applyeth it to vs and vniteth vs to him and a godly life is that that assureth vs that our faith is a true and liuing not a false and dead faith 1. Iohn 3. 7. Hee that doth righteousnesse is righteous euen as hee is righteous Therefore this also is said to quench the thirst In which respect good workes are also called a foundation 1. Tim. 6. 19. The Vse of this Doctrine is First for the satisfying of all men in the question betweene vs and the Papists touching good workes and for the conuincing them of slander you heare what we grant 1. That good workes are marueilously profitable godlinesse is profitable vnto all things saith the Apostle 1. Timothie 4. 8. 2. That they are also so necessary that no man can be saued without them Onely we deny first that they can iustifie vs before God secondly that they can merit heauen or a farre meaner reward then heauen is at Gods hands 2. To admonish all men to seeke grace and the feare of God 1. All men desire ioy and esteeme it the onely felicitie they abhorre sadnesse and sorrow as the diuell but be not deceiued doe what thou canst hunt after these delights as greedily as thou canst yet will God make thee one day know and feele what thou hast done for all these things God will bring thee vnto iudgement Ecceles 11. 9. and then shall thy heart be made sad Luke 6. 25. Woe bee to you that laugh now for you shall mourne and weepe 2. Oh seeke for sound and true
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
1. That serues to make men onely without excuse and cannot bring them vnto saluation Rom. 1. 20. But this is all-sufficient to make men wise vnto saluation 2. Tim. 3. 15. and therefore is called saluation heere and Iam. 1. 21. it is said to be able to saue the soule Secondly that light is as a dimme light that knowledge is darke and obscure and vncertaine notwithstanding this knowledge they haue of him by his creatures and the light of nature men haue many strange conceits of God and know not what to thinke of him Rom. 1. 21. Though they knew God yet they became vaine in their imaginations and their foolish hearts were full of darkenesse But the Word reuealeth God vnto vs so cleerely and so certainely that the simplest may know him Psal. 19. 7. The testimony of the Lord is sure and giueth wisedome to the simple Thirdly the knowledge of God that is gotten by the creatures hath no power to change and reforme the heart Rom. 1. 21. When they knew God they glorified him not as God neither were thankefull but the knowledge of God that is gotten by the Word hath power to conuert the soule Psalm 19. 7. Fourthly the knowledge of God that is gotten by other meanes brings no comfort nor ioy to the soule but worketh in it rather a slauish feare of him Eccl. 1. 14. I haue seene all the workes that are done vnder the sunne and behold all is vanity and vexation of spirit and verse 18. in much wisdome there is much griefe and he that increaseth knowledge increaseth sorrow but the knowledge of God wee attaine to by the Word reioyceth the heart so as the better we know him the more comfort we haue in him Psal. 19. 8. 10. So that you see now the first branch of the Doctrine confirmed vnto you that no man can know God aright know him to his comfort know him to his saluation but by his Word The second branch of the Doctrine shall bee made as plaine vnto you that no man can worship God aright but by the direction of his Word No seruice can please God but that that is done by direction and in obedience to his Word When the Lord had forbidden his people to serue him as the Cananites had done he adds Deut. 12. 32. Whatsoeuer I command you take heed you doe it thou shalt adde nothing thereto nor take ought there-from that is doe neither more nor lesse in my seruice then I haue appointed Say that we doe that in his seruice which he hath not forbidden yet if he hath not commanded it we highly offend him as is plaine in the case of Nadab and Abihn They offered strange fire before the Lord which hee commanded them not and there went out fire from the Lord and deuoured them Leuit. 10. 1 2. When the Tabernacle was to bee built Moses though a wise and holy man was not to bee trusted with any thing but straitly charged Heb. 8. 5. See said hee that thou make all things according to the patterne shewed to thee in the Mount This charge was foure times repeated Exod. 25. 9. 40. and 26. 30. and 27. 28. And it is said when all was done Exod. 39. 43. Moses beheld that they had done all in euery point as the Lord commanded and hee blessed them So when mention is made that Salomon set the courses of the Priests and singers and of the Porters for the House of God least we should thinke he did it of his owne head his warrant is set downe and it s expresly said For so was the commandement of Dauid the man of God 2. Chron. 8. 14. And yet more plainely 2. Chron 29. 25. When Hezekiah appointed the Leuites to vse in the Church of God Cymbals and Viols and Harps least we should thinke he tooke vpon him to appoint any thing in Gods seruice it s said Hee did it according to the commandement of Dauid and Gad the Kings seer and Nathan the Prophet For the commandement was by the hand of the Lord and by the hand of his Prophets See how precise God would haue vs to bee in sticking close to the direction of his Word in the matter of his worship Yea it is certaine when we doe him any seruice that he hath not appointed vs in his Word we serue not him but we serue an Idol This is plaine here in the example of the Samaritans they intended to worship the true God 2. Kings 17. 32. Ezra 4. 2. And yet it is said they did not worship the true God 2 King 17. 34. What did they worship then surely an Idoll of their owne braine They worshipped they knew not what Why so Because they made not the Word the rule of their worship but the custome of the countrey 2. King 17. 34. 40. Yea while men thinke they serue the Lord they serue the diuell if the worship they doe to God be not grounded vpon his Word This is plaine in three examples 1. It is certaine the Gentiles as they had some knowledge of the true God Rom. 1. 21. so in all their superstitions they intended to worship him For so Paul tells the Athenians hee preached no other God to them but the same whom they did worship Acts 17. 23. Yet it is said of them 1. Cor. 10. 20. They worshipped diuells and not God Why because they worshipped him ignorantly and not according to his Word Acts 17. 23. they serue the vnknowne god 2. Aaron and the Israelites intended to worship the true God in the similitude of the golden Calfe as is plaine Psal. 106. 20. They changed their glory into the similitude of an Oxe that eateth grasse And Nehem. 9 â—…8 This is the God said they that brought thee out of the land of Egypt and Exod. 32. 5. Aaron made an Altar before it and proclaimed To morrow shall bee an Holyday to IEHOVAH And yet the Lord for this chargeth them that they had offered a burnt offering to the diuell Leuit. 17. 7. Why Because they were turned out of the way that he had commanded them They swerued from the direction of his Word Exod. 32. 8. they haue turned quickly out of the way which I commanded 3. The tenne Tribes intended to worship the true God when they erected the two calues euen the same God that was worshipped at Ierusalem 1. Kings 22. 28. Behold O Israel thy gods that is the similitude of thy gods that brought thee out of the land of Egypt And yet the Holy Ghost saith they serued the diuell 2. Chron. 11. 15. He ordained him Priests for the high places and for the diuells and for the calues that hee made And why Because they worshipped him not according to his Word 2. Chron. 15. 3. Israel hath beene without the true God Why Because without a Priest to teach and without the Law The Reasons of the Doctrine are these 1. For the first branch No man knowes the Father but the Sonne and hee to whom the
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
of others haue thus many meanes whereby he may procure it yet the chiefe meanes he can vse is to draw them to the Ministry of the Word to perswade them to heare See the proofe of this in the example of all such Christians as the Holy Ghost hath most commended for their zeale in seeking the saluation of others 1. For neighbours when the zeale that the faithfull should haue vnder the Gospell is prophecied of it is said they should shew it this way Esay 2. 3. Many people shall goe and say come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes 2. For parents and Masters of families we haue the example of Elkanah the father of Samuel whose care of his children and seruants is commended in this that though he was well able to instruct them himselfe yet he was wont alwaies when he went vp to Shiloh the place of Gods publike worship himselfe to take all his family with him 1. Sam. 1. 21. 3. For kinsmen and speciall friends we haue the example of Cornelius whose zealous desire of the saluation of his kinsmen and speciall friends was declared in this that though he was one that might haue beene very likely to preuaile much with them both by his prayer example and knowledge yet he rested not there but when the Lord had bid him send for Peter and told him he should speake to him words whereby both himselfe and all his house should be saued he got them all together against Peter should come that they might be partakers of his Ministry with him Acts 10 24. The Reasons of this Doctrine are two 1. It is the best meanes to remoue that preiudice which alienateth the minds of most men from the loue of Religion if they could be got to heare It is a chiefe pollicie of the diuell whereby he keepeth most men from the loue of Religion to worke in them a hard conceit of the best Ministers either for some absurd opinions that they imagine them to hold or for some grosse crimes that they thinke they liue in This was the portion of all the Prophets they had all manner of euill spoken of them falsly Matth. 5. 11 12 Yea this is so vniuersall that our Sauiour maketh it a note of a false Prophet when a Minister hath no slanders raised on him Woe vnto you when all men shall speake well of you for so did their fathers to the false Prophets Luke 6. 26. Now there is no such way whereby this preiudice may be remooued out of the minds of men as if they could be drawne to heare When Philip had spoken much good of Christ Nathaniel could not belieue it Why Nathaniel had conceiued preiudice against Christ how doth Philip seeke to remoue this Come and see saith he Iohn 1. 46. The officers that were sent to apprehend our Sauiour had a very hard opinion of him but when they had once heard him they conceiued better of him and said Iohn 7. 47. Neuer man spake like this man 2. There is farre more power in the Ministry of the Word to preuaile with the heart of man then in any meanes a priuate man is able to vse say he haue as good knowledge and gifts as any Minister No man hath cause to hope that either the instruction he can giue or his good example or his prayers should be able to doe that good as the Ministry of the Word may For 1. It is the meanes God hath ordained to doe this mighty worke by It hath pleased God by the foolishnesse of preaching to saue such as doe belieue 1. Cor. 1. 21. and is called therefore 2. Cor. 3. 8. the Ministration of the Spirit 2. God hath made a speciall promise to this ordinance of his aboue all other meanes that he will be with it to assist and blesse it Matth. 28. 20. So as 1. A man hath no hope that any meanes he can vse should be able to conuert his childe seruant kinsman or neighbour till he can get him to be an hearer How shall they call vpon him in whom they haue not belieued How shall they belieue in him of whom they haue not heard Or how shall they heare without a preacher Romanes 10. 14. 2. He may be assured this meanes will at one time or other if he belong to Gods election preuaile with him Esay 55. 3. Incline your eares and come to mee heare and your soule shall liue and if this preuaile not nothing will Luke 16. 31. If they heare not Moses and the Prophets neither will they bee perswaded though one rose from the dead The Vse is 1. For all in generall to direct vs in our prayers for the Parliament at this time We must hold our selues bound in conscience to pray earnestly to God for the States of the Realme now assembled in Parliament Ester vndertaking a businesse that did much concerne the whole Church as they now assembled in Parliament doe craued this helpe of Mordecay and all Gods people that they would fast and pray to God for her Ester 4. 16. Pray that their principall care may be to take order 1. That an able and conscionable Ministry may be placed euery where 2. That all the people may be compelled to heare For the first It is said of Iehosaphat 2. Chron. 17. 6. That hee did lift vp his heart to the wayes of the Lord and Oh that our States now would doe so But how did he shew that verse 7. He set Princes throughout all the Cities of Iudah to teach that is to see the people taught verse 9. And see the fruit and effect oâ—… this verse 10. And the feare of the Lord fell vpon all the kingdomes of the Lands that were round about Iudah so that they made no warre against Iehosaphat This would free vs from feare of the traiterous Papists at home and abroad For a faithfull Ministry if it were placed euery where would be as the charriots and horsemen of Israel 2. Kings 13. 14. Euen the King himselfe acknowledged so much And yet see a second fruit of it 2. Chron. 17. verse 12. And Iehosaphat waxed great exceedingly and hee built in Iudah Castles and Cities of store This would make our State and Kingdome to prosper and flourish if the States would lift vp their hearts to this worke There would be no crying in our streets Psal. 144. 14. no danger of inuasion or such like euills The second thing we should pray for them is that they may take order that where there is such a Ministry planted the people may bee compelled to heare It is to no purpose to bind Papists to come to Church vnlesse order first be taken that they may be well taught when they come there But it is certaine that where there is a good Ministry established the Magistrate may and ought to compell all his subiects to come and heare notwithstanding all
the Baptist also did oft frequent Christs Ministery not onely on other dayes but euen on Sabbaths also yet I cannot finde that our Sauiour did euer blame them for it 2. Though the Lord doe oft-times worke most mightily by weakest meanes yet ordinarily and for the most part as by the wholesomest and best food he giues the best nourishment so by the Ministry of them that haue the best gifts he doth most edifie his people Therefore the great successe of Iohns Ministry is partly ascribed to the excellent gifts God gaue him and whereby he fitted him for that worke he shall go before him in the spirit and power of Elia to turne the hearts of the fathers to the children Luk. 1. 17. So this is alledged for one cause of the successe of Barnabas his Ministry in Antioch Act. 11. 14. Because he was a good man and full of the holy Ghost and saith and of the fruit that both his Ministry and Pauls had in Iconium that they preached in such a manner so soundly so substantiaâ—…ly with such euidence of the spirit Act. 14. 1. They so spake that a great multitude both of the Iewes and also of the Greekes beleeued Therefore â—…aul calleth vpon Timothy to stirre vp his gift 2 Tim. 1. 6. and to giue himselfe diligently to study for the increase of his gifts 1 Tim. 4. 14 15. and telleth him this was the way to saue himselfe and them that heare him ver â—…6 So. Cor. 14 12. He exhoâ—…t them to seeke for such gifts as whereby they might excell to the edifying of the Church Why might some haue obiected what needeth this seeing wee may doe as much by meane as by excellent gifts But the Apostle plainely declareth by these exhortations that he was of another minde 3. Euery Christian hath right and title to the gifts of all Gods seruants and therefore it is no sinne for them when conueniently they may to make their benefit of them Whether Paul or Apollo or Cephas all are yours 1. Cor. 3. 22. yet must euery Christian take heed that he doe not so admire Gods gifts in any as that he despise the Ministry of the meanest of Gods seruants nor commend one to the disgracing of others nor rest or addict himselfe so to one as that he despise others This was that sinne for which the Apostle so taxeth the Corinthians euery one of you saith I am of Paul and I of Apollos and I of Cephas 1. Cor. 1. 12 For 1. It is our sinne and shame and iust cause of humbling to vs if we cannot profit by the meanest Minister that God hath sent ye may all prophecy one by one that all may learne and all may be comforted all may learne by euery one that prophecyeth and preacheth the word soundly and may receiue comfort and edification by him 1. Cor. 14. 31. 2. The power of the Ministry dependeth not as we haue heard on the excellency of the teachers gifts but vpon Gods blessing that he hath promised and is wont to giue to his owne ordinance 4. The fourth and last Vse is to encourage euery man in his place to do his endeauour to draw others to God both Ministers and Masters of families and priuate Christians also For 1. If thou doe preuaile and God make thee his instrument to conuert but one soule the comfort and blessing of it will be vnspeakeable Let him know that hee which conuerteth a sinner from the error of his way shall saue a soule from death and shall hide a multitude of sins Iames 5. 20. 2. If thou endeauour it with an honest heart be thy gifts neuer so weake and meane thou hast cause to expect Gods blessing and that thou shalt preuaile with some 2. Chron. 29. 11. Deale couragiously and the Lord shall be with the good An example of this we haue in this poore woman 3. Say thou preuaile with none yet shall thy endeauour vsed with a good heart be euery whit as well accepted of God and rewarded also as if thou hadst conuerted many Thy worke shall bee with the Lord Esay 49. 4. 2. Cor. 2. 25. For wee are vnto God a sweet sauour of Christ in them that are saued and in them that perish THE FIVE AND FIFTIETH LECTVRE ON IVNE XXVI MDCX. IOH. IIII. XXXI XXXII XXXIII XXXIV In the meane while his Disciples prayed him saying Master eate But hee said vnto them I haue meate to eate that yee know not of Therefore said the Disciples one to another hath any man brought him ought to eate Iesus saith vnto them my meate is to doe the will of him that sent me and to finish his worke WEe haue heard in the former verses what zeale the Woman of Samaria being conuerted her selfe did shew in seeking the conuersion of all her neighbours and what a blessing God gaue to her endeauours therein For vpon her perswasion they went out of the City and came to Christ. Now in these verses that I haue read and those foure that follow the Euangelist reporteth the speech that passed betweene Christ and his Disciples in the meane time while the woman was in going to call her neighbours and they in comming out of the City vnto Christ. And this speech consisteth of two parts 1. The declaration of our Sauiours zeale in preferring the worke of his Ministry before his meate and drinke contained in these foure verses I haue now read vnto you 2. The exhortation that he giueth vnto his Disciples to follow his example therein in the foure verses following And in the first part the verses I haue now read foure things are noted by the Euangelist 1. The motion which the Disciples make vnto him that hee would eate somewhat a motion no whit vnfit or vnseasonable for them to make at this time For 1. It was now dinner time as appeares ver 6. and his manner was as it seemes to eate two meales in a day as we reade also that Eliah notwithstanding his strict course of life was wont to doe 1. Kings 17. 6. 2. They perceiued him to be weary verse 6. and in that respect also to haue need of refreshing 3. They found him to be now at leisure and free from other imployment 4. They thought they should haue gone forward their iourney to Galilee that afternoone verse 3 4. 5. They perceiued by him that though he was hungry and had sent them into the Towne to buy meate yet now they were come to him with meate and had set it before him he had no disposition to eate any and therefore out of their duty and loue vnto him they desire him to eate verse 31. 2. The answer Christ makes vnto this their motion verse 32. Hee had meate to eate that they knew not of He saith not that he had eaten already yet was he doubtlesse refreshed with the paines he had taken and good he had done already vpon the Woman of Samaria but he lookes for a second and a better seruice and
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
And know assuredly he hateth these and all other sins more now and will more seuerely punish them than he did then specially with spirituall plagues A sinner shall be more vnable to repent now than vnder the Law yea the better and more profitable and powerfull Ministry any wicked man liueth vnder the more dangerous and damnable his state is Lecture the sixty third August 28. 1610. IOHN IIII. XXXVII XXXVIII WE heard the last day that these two verses doe containe the third and last Argument whereby our Sauiour stirreth vp the Apostles to zeale and diligence in their Ministry which is taken from the easinesse and facility of that worke they were to be employed in in comparison of that wherein their fellow-seruants the Prophets had laboured And in this argument three things we heard are offered to our consideration First that the Prophets and Ministers vnder the Law were fowers the Apostles and Ministers of the Gospell are reapers Secondly that the seruice and labour of the Apostles was to be in this respect farre more easie and comfortable than the labour of the Prophets had beene because by the Prophets Ministry the people of God were prepared to their hands and made ready to receiue and obey the truth Thirdly that the Prophets shall be no whit discontented at this when they shall vnderstand that the Apostles haue done much more good in their Ministry than themselues were able to doe but reioyce in it rather The first of these three points we finished the last day It followes now that we proceed to the two last First then we must enquire how this is to bee vnderstood that our Sauiour saith heere to the Disciples They should reape that on which they bestowed no labour and that other men viz. the Prophets had laboured and they were entred into their labours seeing we know first that the Ministrie of the Word now is an office that requires great labour and paines as well as it was vnder the law Neither shall a man euer be able to doe good in this calling vnlesse he be a painefull man The faithfull Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 17. To pull mens soules out of the kingdome of Sathan and to bring them vnto God is an endlesse peece of worke a labour of all labours It were a matter of farre greater ease for a man to take vpon him the charge of so many Beares and Wolues than the charge of mens soules Let other men thinke of vs as they please that of all men we earne our liuings with most ease that a very meane recompence will serue for the worke that we doe I doe assure you there is not a Minister that is conscionable and carefull to doe good but he would oft be ready to wish he might liue in any calling rather than in this were it not for three things First the conscience we make of our duty and the necessity that is laid vpon vs to imploy the gifts God hath giuen vs 1. Cor. 9. 16. Secondly that the worke it selfe though painefull is a worthy and excellent worke 1. Tim. 3. 1. Thirdly the respect we haue to the recompence of reward that we shall receiue for this worke in doing this thou shalt saue both thy selfe and them that heare thee 1. Tim. 4. 16. 2. As for the Apostles their labours were equall if not farre greater than any of the Prophets This will be plaine if we shall but marke what one of them reporteth of his owne labours 2. Cor. 11. 23. vnto 28. How is it then that our Sauiour maketh the labour of the Apostles nothing in comparison of the Prophets The answer is First it was not so great amongst the Iewes as the Prophets had beene because the Prophets by their ministry had prepared the Iewes and made them ready and desirous to receiue the Gospell in the ministry of the Apostles Secondly though it were amongst the Gentiles as great as the labour of the Prophets had beene amongst the Iewes yet was it in this respect more easie and comfortable because they did see much fruit of their labours and so did not the other This then is the Doctrine we are to learne from hence That the forwardnesse and readinesse of a people in receiuing and obeying of the truth giues great encouragement to the Minister and makes his labour farre more easie and comfortable vnto them The Preacher of the Word may receiue either great helpe or great hinderance in his ministry euen from his people and auditors When he is to speake to a people that he knowes come with a preiudice against his person or gifts or such as he hath no hope to do good on he cannot do his worke so comfortably and cheerefully as he should Such hearers discourage him greatly and cause him to do the worke of the Lord more heauily with lesse life and spirit than he ought True it is this may be our fault for we should doe the Lords worke faithfully and chearefully whatsoeuer our hearers be Indeed in priuate the seruant of God may and ought to forbeare to reproue some euen when they do most grieuously dishonour God and refuse to speake good things in their hearing yea though he be asked but sit amongst them as though he had nothing to say when they be such as he hath iust cause to thinke are despisers of the Word and will be neuer the better but the worse rather for that which he shall say Pro 9. 7. He that reprooueth a scorner purchaseth to himselfe shame and he that rebuketh the wicked getteth himselfe a blot And verse 8. Rebuke not a scorner Pro. 23. 9. Speake not in the eares of a foole for heâ—… will despise the wisedome of thy words We haue two notable and strange examples for this silence When railing Rabshakeh had spoken most blasphemously against God it is said The people of God held their peace and answered him not one word and that Hezekiah had commanded them not to answer him 2. King 18. 36. Another example we haue of our Sauiour himselfe of whom it is oft noted that though he were able to speake so graciously and effectually as he was yet in the presence of wicked men he kept silence from good words It is said that Herod questioned with him in many words but he answered him nothing Luke 23. 9. And when he was accused both before the High Priests and Pilate of many things that did nearely touch both the credit of his Doctrine and the glory of God and they prouoked him earnestly to speake and answer for himselfe yet would he say nothing in so much that they maruelled greatly at him that he was so mute Marke 14 60 61. and 15. 4 5. Let no wicked man thinke that when he sweares or talkes prophanely and beastly in the hearing of such as haue a note for profession of Religion and they hold their peace that it is eyther because they are fooles and can say nothing or base
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
119. 33. Teach mee O Lord the way of thy statutes and I will keepe it vnto the end And Uerse 34. Giue me vnderstanding and I will keepe thy law yea I will keepe it with my whole heart Yea euen when he had fallen grieuously yet so soone as God sent his seruant to him to shew him his sin he yeelded presently 〈◊〉 Sam. 12 13. 3. When once God hath reuealed his will by his Word vnto vs in any thing we must not dare to dispute or cauil against it be it neuer so contrary to our reason be it neuer so much against our owne humour Rom. 9. 20. O man who art thou that wilt reason the case with God Euery thought within vs must be brought into that captiuity into that obedience of Christ 2. Cor. 10. 5. as that they may not dare once to rise vp within vs against any truth of God For this we haue a notable example Iob 6. 24. Teach mee and I will hold my tongue and cause mee to know wherein I haue erred As if he should say Reueale to me by thy Word wherein I haue offended and I will lay my hand vpon my mouth I will not dare to reason in the defence of it 4. We should be ready to receiue Gods Word and be informed in his will by any how much soeuer he be our inferiour This is that that the Prophet speaketh of the powerfull work of Gods Word and Spirit Esay 11. 6. where it preuaileth it maketh them that were before as Wolues and Leopards and Lyons so tame that a little child may lead them This Iob professeth of himselfe Iob 31. 34. Though I could haue made affraid a great multitude my wealth and authority was such that I could haue crushed them by my power yet the most contemptible of the family did feare mee so I kept silence and went not out of the doore If the meanest of my family had come to me and said Sir you haue broken Gods law you haue sinned against God I durst not haue fretted against him or reiected his counsaile but I would haue yeelded to him and humbled my selfe and shut my selfe within my closet till I had made peace with God The like example we haue in Dauid 1. Sam. 25. 32 33. Abigal a weak woman and the wife of his enemy that had contemned and reuiled him commeth to him euen when he was in a great heat against Nabal and putteth him in mind that if he should follow his passion and reuenge himselfe he should sin against God he scorned not her counsell nor said Shall I that am a Prophet and a King be taught and directed by a foolish woman But he yeelded presently though he were in so great a passion he durst not but receiue Gods Word at the hands of any person how meane soeuer yea he praiseth God for her Blessed be the Lord God of Israel which hath sent thee this day to meet me and blessed be thy counsaile and blessed be thou which hast kept me this day from comming to shed bloud The Reasons of this Doctrine why we must receiue Gods truth when it is once reuealed vnto vs with such readinesse why we must be so apt to beleeue it to yeeld vnto it are these 1. Because the Lord hath promised that such as shall offer themselues to be taught by him with such yeelding hearts them he will teach and guide he will preserue them from errour he will resolue them in the truth and giue them a comfortable assurance in the matters of their saluation the law of the Lord will giue wisedome to the simple Psal. 19. 7. The meeke he will guide in iudgement and the meeke hee will teach his way Psal. 25. 9. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe Iohn 7. 17. so this here in this place And on the other side such as are vnwilling to see the truth will not with loue receiue it the Lord is wont to leaue them in vncertainty and to send them strong delusions that they may beleeue lies to shew himselfe as vnwilling to teach them as they are vnwilling to learne of him When our Sauiour had spoken of that fearefull iudgement vpon the Iewes hearing they should heare but should not vnderstand and seeing they should see but should not perceiue he giues this for the reason that they had closed their owne eyes and had not beene willing to see and receiue the truth that God reuealed vnto them Matth. 13. 14 15. And the Apostle prophesying of them that should fall away vnto Popery tels vs that therefore God would send them strong delusions that they should belieue any lye because they would not receiue the truth with loue when it was taught vnto them 2. Thess. 2. 10 11. An example hereof we haue in Ahab he was not willing to be taught by Gods faithfull Prophet but hated him and therefore God sent a lying spirit into his false prophets that might deceiue him 1. King 22. 8. 12. 2. The Lords soueraignty ouer vs is such as it becommeth vs to yeeld absolute obedience to him without all reasoning or gaine-saying O man who art thou that replyest against God Rom. 9. 20. This reason the Lord giueth yee shall keepe my Sabbaths and reuerence my Sanctuary and why I am the Lord Leuit. 26. 2. This made Eli so to yeeld that he durst not once winch against a message God had sent him by young Samuel It is the Lord saith he let him doe what seemeth him good 1. Samuel 3. 18. 3. It is not possible Gods Word should deceiue vs Thy testimonies are very sure Psalme 93. 5. All the words of my mouth are in righteousnesse there is nothing froward or peruerse in them Prouerbs 8. 8. and therefore there is iust cause wee should receiue it with all readinesse The Vse of this Doctrine is for Reproofe For if this be a signe of grace to be so apt to receiue Gods truth when once it is reuealed vnto vs then surely many of vs will be found to be void of grace that yet thinke very well of our selues 1. There be many haue heard sundry truths often taught and plainely confirmed by the Word of God that cannot discerne them nor be perswaded of them as touching the obseruation of the Sabbath the frequenting of the exercises of Religion c. And why canst thou not yet see nor be perswaded in these things Surely if thou hadst a good heart halfe the teaching thou hast would perswade thee the very entrance into Gods Word the first hearing of it would haue giuen thee light Psalme 119. 130. Thou hast an vngracious heart and that is the cause thou canst not see these truths nor be perswaded If our Gospell bee hidden it is hidden to them that are lost These women that were euer learning and neuer able to come to the knowledge of the truth were such as were laden with
64. 6. All our righteousnesses saith the Church are like filthy clouts But doth God therefore reiect them No first he accepteth them and takes them in good part they are acceptable to God by Iesus Christ 1. Pet. 2. 5. secondly he delighteth and taketh great pleasure in them sweet is thy voice Cant. 2. 14. thirdly yea he will also reward them not onely in this life yet godlinesse hath promises euen of this life 1. Tim. 4. 8. but euen with the reward of the inheritance as the Apostle speaketh Col. 3. 24. When the dead shall be iudged he will giue reward not onely vnto his seruants the Prophets and to his Saints but to all that feare his Name both small and great Apoc. 11. 18. Thirdly and lastly he is so farre from reiecting his seruants for any their infirmities that of all other he hath most care of them that are most troubled with their infirmities he sheweth most tender respect vnto them In this respect it pleaseth the Lord to compare himselfe to a carefull and good shepheard that sheweth his care most of all towards those sheepe that are most weak and feeble in the slock Esay 40. 11. He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall guide them that are with young And Ezek. 34. 16. I will seeke that which was lost and bring againe that that was driuen away and will binde vp that that was broken and will strengthen the weake In this respect it is said of Christ Mat. 12. 20. Abruised reede shall he not breake and smoaking flaxe shall he not quench See an experiment of this in those two Apostles which aboue all shewed most weaknesse of Faith Thomas and Peter and you shall finde Christ shewed more tender respect to them two than to all the rest For Peter Christ was most carefull that his resurrection should be reuealed vnto him Marke 16. 7. Yea 1. Cor. 15. 5. He was seene first of Cephas and then of the twelue yea to him specially he giues the commandement to feed his sheepe Ioh. 21. 15. And for Thomas see the care Christ had of him Iohn 20. 24 26. first he appeared againe to his Disciples when hee was among them and for his sake chiefly secondly he singles him out from the rest and giues him sensible helpes and meanes to confirme his Faith The Reasons of this Doctrine are principally two first the loue that the Lord beareth to our persons through Christ. Gen. 4. 4. God had respect to Abell and to his offering Through Christ God is become our father he beareth a fatherly affection to vs yea a farre more tender affection than any of vs that are parents can beare to our little ones yea a mother may forget to haue compassion vpon the sonne of her wombe yet will I not forget thee Esay 49. 15. And yet euen we that are euill stand thus affected to our little ones that we cannot loath them or neglect them for any out-breach or looking asquint or any other such like deformity yea many a thing which in another mans eye is a great blemish as the pocke-holes in the face or such like to vs seemeth none at all yea the weaker and more feeble any of our children are the more tender we are ouer them And this is much more so with the Lord toward his children Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. I will spare them as one spareth his owne sonne that serueth him The second Reason is the respect the Lord hath to the worke of his owne spirit that dwelleth in his children and to the vprightnesse of their heart Psal. 51. 6. Behold thou louest truth in the inward affections therefore hast thou taught mee wisedome in the secret of my heart Vprightnesse of heart is the chiefe worke of Gods spirit therefore Dauid begs this so earnestly of God that he would renew a right spirit within him Psal. 51. 10. and describes the man whose iniquities God hath forgiuen to bee such a one as in whose spirit there is no guile Psal. 32. 2. Where God discerneth this he will beare with many other wants Though Asa had many foule faults yet is he for this commended Asa his heart was perfect with the Lord all his daies 1. Reg. 15. 14. But on the other side it is said of Amazia that though he had not so many faults as Asa but did in many things much better than he yet the Lord reiected him and made not that account of him as he did of weake Asa he did that which was right in the sight of the Lord but not with a perfect heart 2. Chro. 25. 2. The Vse of this Doctrine Before I can deliuer it I must labour to preuent the abuse of it For whereas this is the childrens bread many dogs and whelpes will be snatching at it many a wicked and vngracious man will be ready to abuse this Doctrine to the blessing of himselfe in his vngodly waies and say The best haue their faults God is not so seuere as to marke euery thing that is said or done amisse he will beare with the infirmities of his children my heart is good c. But to such I say they haue nothing to doe with this doctrine but first as of the godly I haue said that none of all their foulest sins shall euer be imputed to them so to thee I say that all euen the least sinne that euer thou committedst shall be laid to thy charge know thou that for all these things God will bring thee to iudgement Eccles. 11. 9. of euery idle word that such men shall speake they shall giue account at the day of Iudgement Matth. 12. 36. Secondly As the duties the godly haue performed euen those that haue beene most full of blemishes shall be accepted and rewarded so the very best things that euer thou didst are abominable to God and shall increase thy condemnation the sacrifice of the wicked is an abomination to the Lord Pro. 15. 8. Thirdly As the foulest sin that euer a godly man fell into was but his infirmity so the least offence that euer thou committedst is a reigning sin And because thou comfortest thy selfe so much in this that the godlyest haue their faults and thy sins are but thine infirmities I will shew thee sundry differences betweene the faults of the godly and thy sins betweene the infirmities of the one and the reigning sins of the other First Before the committing of it The regenerate man doth not commit any foule sinne with purpose and premeditation of heart but hee is ouertaken before he be aware and slippeth suddenly into it through the violence of tentation Thus Paul describeth the sinne of a regenerate man Gal. 6. 1. If any be fallen by occasion ouertaken with any fault So Dauid speakes of himselfe Psal. 39. 22.
the weake Christian him-that is weake in the faith receiue you Rom. 14. 1. we that are strong ought to beare with the infirmities of the weake Rom. 15. 1. Take heede lest by any meanes this liberty of yours become a stumbling blocke to them that are weake 1. Cor. 8 9. If any be ouertaken in a fault through infirmity yee that are spirituall restore such a one in the spirit of meekenesse Gal. 6. 1. support the weake 1. Thess. 5. 14. Secondly the consideration of this how many and how grosse infirmities may be in a man whose heart yet is found and vpright before God If thou knewest a man to be Gods childe and a temple of the Holy Ghost thou durst not but loue him and esteeme well of him but thou canst not be perswaded that such and such in whom thou seest so many faults can possibly be Gods children Consider therefore and weigh this well that a man may be the childe of God and soundly regenerate and yet haue many strange infirmities in him A man may be very ignorant of many truths yea though he haue neuer so many meanes to informe him in the truth he may be long ere he can be perswaded of many truths and yet be Gods childe of all the elect Apostles it is said euen after Christs resurrection as yet they knew not the Scripture that he must rise againe from the dead Iohn 20. 9. See also what pride and ambition was in Iames and Iohn Mar. 10. 37. what strange peeuishnesse and frowardnesse was in Barnabas Acts 15. 39. See how impatient Iob was Iob 3. 1. and how rebelliously Ionah murmured against God Ionah 4. 3. 8 9. how Peter and Barnabas both dissembled Gal. 2. 13. These things I repeate not to encourage or giue comfort vnto any that liue securely in any of these or the like sinnes For first he that doth so sins presumptuously and hath cause to feare God will neuer be mercifull vnto him Deut. 29. 19. specially when he stumbles at the Word and makes that a Bawd to his sinne and an imboldner of him in it 1. Pet. 2. 8. Secondly none of these whom I haue named did walke in these sins nor wallow in them But I speake this onely to stay men from iudging rashly of other men for their faults Surely if we should see in any that professe Religion far lesse faults then these that I haue named we would be ready to cry Are these your professors Fie vpon these hypocrites for shame follow Sermons no longer carry the Bible no longer vnder thy arme But stay thy selfe man and say as Psal. 73. 15. If I say I will iudge this behold I should offend against the generation of thy children The third meanes to preserue vs from rash iudgement is the serious consideration of our owne frailties how many and grosse they haue been and that euen since the time of our calling This remedy we shall find prescribed Iam. 3. 1. My brethren be not many masters or teachers and marke the reason which he prescribeth as a remedy Ver. 2. For in many things we finne all So Gal. 6. when he had said Ver. 2. Beare ye one anothers burden he addeth Ver. 3. For if any man seeme to himselfe that he is somewhat when he is nothing he deceiueth himselfe And Ver. 4. Let euery man proue his owne worke Mat. 5. 5. He that is poore in spirit and can see and mourne for his owne sinnes will be meeke that is void of pride and malice against others Mat. 7. 5. Hypocrite first pull out the beame out of thine owne eye The fourth remedy against this corruption is the euils and dangers that a man shall draw vpon himselfe by this sinne and those I find to be principally three First thou shalt be sure to find others that will be as apt to censure and mislike and slander and iudge thee as thou hast been to do thus vnto thy brother that will haue as little care of thy credit as thou hast had of the credit of thy brother This is plaine Matth. 7. 1 2. and Luke 6. 38. it is said that men shall mete the same measure to vs againe that we haue measured to other men Secondly this will prouoke the Lord to leaue thee to thy selfe and to giue thee ouer to the power of the like temptation whereby thy brother was drawne to euill this reason the Apostle giues Considering thy selfe lest thou also be tempted Gal. 6. 1. And certainly to this may many impute their owne foule slips that they were so rigorous and extreme in the censuring of the frailties of their brethren when themselues seemed to stand Thirdly this will prouoke the Lord to be more sharp and extreme in his iudgement vpon thee His Lord was wroth and deliuered him to the tormenters till he should pay all that was due vnto him Matth. 18. 34. He shall haue iudgement without mercy that hath shewed no mercy Iam. 2. 13. Whereas therfore the best of vs haue cause to pray as Psal. 143. 2. Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified let vs be more sparing and charitable in censuring of our brethren Lecture the ninetie ninth Septemb. 3. 1611. IOHN IIII. L. IT followeth that we come now to the two other vses that are to be made of the Doctrine that we heard the last day The second vse then that this Doctrine serueth vnto is for the comfort and encouragement of all the godly It may make them chearefull and comfortable at all times in all the occasions of their life And this incouragement the best of Gods seruants haue need of for we shall find by experience that many who haue greatest care to serue God and to please him in all things haue sadder hearts and are subiect more to feares than any others And if we enquire into the cause of it we shall find it groweth from this principally that the conscience of their many frailties and infirmities putteth them into continuall feare that they are not in Gods fauour that he accepteth nothing that they doe This hath beene the old complaint of Gods people Esa. 49. 14. Zion said the Lord hath forsaken me and my Lord hath forgotten me Now we haue heard in this Doctrine that if a man haue in him the least dram of sauing grace if he be able to say he is no hypocrite though he haue many frailties his heart is vpright then may he assure himself that the Lord will not reiect him nor like the worse of him for any of his infirmities as the Lord answereth his people in the same place Can a woman forget her sucking child that she should not haue compassion of the sonne of her wombe yea they may forget yet will I not forget thee Esa. 49. 15. so that such a one is bound to striue against the heauinesse and vncheerfulnesse of his owne heart and to say to his soule as Dauid doth Psal. 4â—… 11. Why
all hypocrisie is not so grosse a man may be an hypocrite and haue a false heart and himselfe not know it Secondly a man that hath no grace at all nothing but nature may haue many good things in him First he may be free from many sinnes as the Pharisee gloried he was Luke 18. 11. There was a kind of incest that was not heard of among the Gentiles 1 Cor. 5. 1. Yea more free than the child of God Abimelech would neuer haue desired Sarah if he had knowne she had been another mans wife Gen. 20. 5. Secondly he may doe many good things The Gentiles which haue not the Law do by nature the things contained in the Law Rom. 2. 14. and therein go beyond many a child of God he may shew much iustice in his dealings with men The Pharisee could say Luk. 18. 11. I giue tithes of all that I possesse he may giue much to the poore Mat. 6. 2. The hypocrite gaue almes in Synagogues and Streets and had a trumpet blowne before him which he would neuer haue done if his almes had not been large and bountifull he may be a good neighbour and a kind and thankfull man to his friend Mat. 5. 46. the Publicans were such he may be apt enough to forgiue an enemy Ahab was euen too apt to do so 1 Reg. 20. 32. Thirdly yea he may haue great shewes in him of sanctification he may feele in himselfe a check and remorse of conscience when he hath done euill by reason of the effect of the Law that is written in his heart his conscience will sometimes be ready to witnesse against him and his thoughts to accuse him Rom. 2. 15. He may haue some care and conscience to pray as euen the mariners had Ion. 1. 5. Yea to ioyne fasting with prayer as the hypocrites professe they did and glory in it Esa. 58. 3. He may shew great loue to Gods Word and delight in it Esa. 58. 2. They seeke me early and will know my wayes euen as a Nation that did righteously Yea he may do this not in shew and pretence onely but vnfainedly Mar. 6. 20. Herod heard Iohn gladly Yea the Word may cause him to leaue many sinnes he liued in before and in many things to lead his life like a Christian. Mar. 6. 20. When Herod heard Iohn he did many things And 2 Pet. 2. 20. it is said of certaine hypocrites That they had escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ. You see then no man may conclude thus I haue these and these good things in me therefore I am Gods child but euery man if he be wise and desire to prouide for the sound comfort of his soule had need to search and examine diligently whether these things be the fruits of grace and proceed from an vpright and sanctified heart yea or no. Satisfie not thy selfe with shewes and shadowes of goodnesse To this purpose belongeth that exhortation of the Apostle 1 Cor. 13. 5. Examine your selues whether ye be in the Faith Yea we should pray to God to helpe vs in this worke as Dauid did Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way euerlasting Psal. 139. 23 24. Thirdly there is much euill and corruption in euery regenerate man the good things that are in him are as a little fire in such a heap of ashes as a little corne in such a deale of chaffe mixed and intermingled with corruption that it is hard for them to discern the work of grace in themselues We all are as an vnclean thing and all our righteousnesses are as filthy rags Esa. 64. 6. Lecture the hundred and one Septemb. 17. 1611. IOHN IIII. L. IT remaineth that we now proceed to that which the last day the time would not permit me to speake of namely to shew how and by what notes a man may certainly discerne the vprightnesse of his owne heart and put a true difference betweene grace and nature betweene the good things that are proper to the regenerate and those good things that may be found in the hypocrite and carnall man For to exhort you as I haue done carefully to examine whether there be truth of grace in your inward affections may doe you much more hurt than good vnlesse I shall also direct you how that may be done how you may come to know that For our encouragement then to make entrance into so profitable and necessary a matter we must first vnderstand this that though it be difficult and hard yet it is not impossible for a man that hath grace to know assuredly that he hath it to be vndoubtedly perswaded of the truth and soundnesse of his owne heart It is true indeed that it is a farre more easie thing for a regenerate man to discerne that corruption that is in him than that grace that is in him When the Apostle speakes of the fruits of the flesh Gal. 5. 19. he saith of them That the workes of the flesh are manifest But when he comes to speake of the fruits of the Spirit he saith not so of them Uerse 22. The grace of Gods Spirit is a hidden and secret thing and is called therefore the hidden man of the heart 1 Peter 3. 4. and will not certainly be discerned vnlesse a man take great heed to obserue and marke it well to trie and examine it It is said of the good Merchant that when he had found the hidden treasure before he could be so certaine that it was the true treasure as to be willing to sell all that euer he had to buy it he was faine to with-draw himselfe as Merchants vse to doe that haue great accounts to make that he might trie whether it was the true treasure or no Matthew 13. 44. Yet is this also certaine that a regenerate man that will take the paines to examine his owne heart may be vndoubtedly assured that he hath grace that he hath more in him than euer naturall man or hypocrite could attaine vnto els had the Apostles exhortation been in vaine that we should Use diligence to make our calling and election sure 2 Peter 1. 10. if it were not possible for a man to be certaine and assured that he is effectually called Paul was assured that he had a good conscience in all things and was willing to liue honestly Hebr. 13. 18. and Peter knew well euen then when he was so humbled for his fearefull fault that he did vnfainedly loue Christ aboue all Iohn 21. 17. And Hezekiah in the time of his great affliction knew assuredly and was able to call God for a witnesse to his conscience in it that he had walked before God in truth and with a perfect heart Esay 38. 3. And the Apostle speaking in the person not of himselfe onely or some rare and extraordinary persons but of all
heart is thus to respect the Lord in euery thing he grieues and striues against his corruption and this with God is accepted for the deed if there be first a willing minde it is accepted 2. Cor. 8. 12. Lecture the hundred and fourth October 8. 1611. IOHN IIII. L. LEt vs now come to the second note of difference that is to be obserued in the manner of doing good duties The regenerate man performes the good duties he doth with his heart This we shall finde made a property of true obedience and the note of a sound conuersion Rom. 6. 17. God bee thanked that yee haue beene the seruants of sin but yee haue obeyed from the heart the forme of Doctrine whereinto yee haue beene deliuered He is the same inwardly and in his heart which he maketh shew of yea he hath more goodnesse within him than he can make shew of out of the good treasure of his heart he bringeth forth good things Matth. 12. 35. For the chiefe and most proper seate of grace is the heart and therefore the regenerate part is called the inner man Rom. 7. 22. In his dealings with men a man may know the soundnesse of his regeneration by this note Psalme 15. 2. He walketh vprightly and worketh righteousnesse and speaketh the truth from his heart Colos. 3. 23. Whatsoeuer ye doe doe it from the heart as to the Lord and not to men as if he should say Else ye serue not God in any thing ye doe So in the workes of mercy Esay 58. 18. If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darkenesse be as the noone day But specially in the duties of Gods worship a man may know the soundnesse of his regeneration by this note when he hath a care to doe that which he doth from the heart he makes outward profession of good things but his chiefe care is to be religious within He makes conscience also of 〈◊〉 thoughts cleanse me from my secret faults Psalme 19. 14. He is most troubled with his inward corruptions as Paul was O wretched man that I am who shall deliuer me from the body of this death Rom. 7. 24. Psal. 84. 5. Blessed is the man in whose heart are thy waies He knowes well that if the heart be reformed it will be easie to reforme the words and workes Matthew 23. 26. Thou blinde Pharisee cleanse first the inside of the cup and platter that the outside of them may bee cleane also Mal. 2. 16. Keepe your selues in your spirit and transgresse not So also in the particular duties of Gods worship it may giue a man assurance of his regeneration when a mans care is to performe them with his heart Euery one of vs in preaching must be able to say with Paul Romanes 1. 9. I serue God in my spirit in the Gospell of his Sonne And euery one of you in hearing must feele that in you that Lidia did Acts 16. 14. The Lord opened her heart that shee attended to the things that Paul speake And wee all when wee pray must bee able to pray as Paul speakes Ephesians 6. 18. With all manner of prayer and supplication in the spirit And when wee sing Psalmes Wee must make mâ—…lody to the Lord in our hearts Colossians 3. 16. As if hee should say The Lord regards no melody but that True it is there is many a regenerate man that findes much want of this inward truth of heart in the profession and practice of Religion and there is much hypocrisie in the heart of the best man that liues That which the Apostle speakes of Christ 1. Peter 2. 22. Who did no sinne neither was there guile found in his mouth is proper to Christ and could neuer truely be spoken of any meere man Let God bee true and euery man a lyar Romanes 3. 4. But yet this euery regenerate man shall finde in himselfe and may comfort himselfe in it First that this is a matter of griefe and humbling to him when at any time he hath felt this hypocrisie in himselfe and hath had his heart away in any outward seruice he hath done vnto God Secondly that ordinarily his care and vnfained desire hath beene in euery duty he hath done to God to doe it with his heart and so could neuer hypocrite nor naturall man say No hypocrite or naturall man hath his care to serue God with his heart eyther first in duties to men they doe as the Prophet speakes with flattering lips and with a double heart doe they speake Psalme 12. 2. secondly and in duties to God they are as they are described thou art neere in their mouth but farre from their reines Ieremie 12. 2. they draw neere to God with their mouth and with their lips they doe honour him but haue remoued their hearts far from him Esay 29. 13. The third note of difference is this That the regenerate man performes the duties that he doth out of loue to God yea out of such a loue as growes from Faith euen from the assurance he hath of Gods loue to him in Christ. True it is he feareth Gods iudgements passe the time of your soiourning heere with feare 1. Pet. 1. 17. and hee is partly mooued vnto obedience by the feare of Gods iudgements and ought so to be Eccles. 12. 13. Feare God and keepe his commandements And we finde by experience that many a good heart is subiect euen to this feare Psal. 119. 120. My flesh trembleth for feare of thee and I am affraid of thy iudgements Yea the Lord sees it very profitable and necessary for them that they should thus bee made acquainted with his terrours the flesh and vnregenerate part would hardly bee kept in any obedience without this curbe nor would bee forward to any good duties without this spurre 2. Corinthians 7. 1. Finish your sanctification in the feare of God Yet is this a sure note of difference betweene euery hypocrite or naturall man and him that is truely regenerate The regenerate mans obedience growes chiefly from a loue to God yea from such a loue as growes from Faith You shall see cleare proofe for both these branches Euery regenerate man loues the Lord. This is oft made the title of Gods seruants they are called such as loue him Psalme 5. 11. Let them that loue thy Name reioyce in thee and 69. 32. The seede of his seruants shall inherit Zion and they that loue his Name shall dwell therein And 119. 132. Looke vpon me and bee mercifull vnto me as thou vsest to doe to them that loue thy Name Rom. 8. 28. All things worke together for good to them that loue him 1. Corinthians 2. 9. Eye hath not seene nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that loue him Iames 1. 12. When hee is tryed hee shall receiue the Crowne of life which the Lord