of righteousnesse it was fit that at his rising all those mists and shadowes should vanish away It was fit that God should honour and solemnize the marriage of his Sonne with his Church and his triumph ouer Sathan c. by bestowing his gifts and graces more aboundantly vpon men then hee had done before To this the Apostle hath respect when he saith Ephesians 4. 8. When hee ascended vp on high hee lead captiuity captiue and gaue gifts to men Lecture the one and fortieth February 13. 1609. IOHN IIII. XXIII WEe haue already heard that these II. Verses consist of a Doctrine and of two reasons that are vsed to confirme it The Doctrine is this that they onely worship God aright specially now vnder the Gospell as worship him not with a ceremonious worship but in spirit and truth The Doctrine we finished the last day it remaineth now that we proceed to the Reasons that our Sauiour giueth here to proue that they that should now worship God with a ceremonious worship as the Iewes had done hitherto should not worship him aright but they onely that worship him in spirit and in truth The 1. Reason is in these words for the Father requireth euen such to worship him or the Father euen seeketh and desireth such worshippers The force of this reason stands in three points 1. That worship onely is to be giuen to God not which pleaseth and seemeth best to vs but which himselfe requireth and delighteth in It is no better then Idolatry and spirituall whoredome for vs to follow our owne heart and good meaning in this case Num. 15. 39. Yea a man shall highly prouoke God if he doe him any seruice that he requireth not Nadab and Abihu were destroyed with fire from heauen for offering incense with fire that he had not commanded them to vse Leuit. 10. 3. yea the care of a Christian must be not onely to doe God that seruice that he requires but to doe it also in that manner as he may please God in doing it or else he doth but loose his labour Dauid was exceeding carefull of this in all his prayers Psal. 19. 14. Let the words of my mouth and the meditation of my heart bee acceptable in thy sight And he professeth that if God when he prayed did not answer him that is giue him some comfortable assurance that he accepted and tooke his prayer in good part it would be euen a death to him Psal. 28. 1. Bee not deafe to me least if thou answer me not I bee like to them that goe downe to the pit And this should bee euery Christians care Heb. 12. 28. Let vs haue grace to serue him so as wee may please him 2. The Lord seekes and desires to haue such to serue him as worship him in spirit and in truth he euen seekes such worshippers yea he is greatly delighted with such a worship A strange thing it is that God should seeke or desire this at our hands that we should worship him For he hath no need of our seruice neither can he receiue any benefit at all by any worship we doe vnto him If we pray constantly in secret and constantly frequent the publike assemblies the benefit is wholly our owne Pro. 9. 12. If thou be wise thou shalt bee wise for thy selfe what shall the Lord gaine by it Iob 37. 5. If thou be righteous what giuest thou to him or what receiueth he at thy hand Nay the best seruice we can doe is so weakely and vnto wardly done as it is a wonder that God abhorres it not Esay 64. 6. All our righteousnesse is as filthy clouts Insomuch as the best of Gods seruants seldome please themselues in any seruice they doe vnto him but see cause of shame in the very best actions and seruices they haue done vnto him Nehe. 13. 2. Pardon me O my God according to thy great mercy Why what had he done that he craues pardon for Surely he had done an excellent peece of seruice vnto God he had shewed a marueilous zeale for the sanctifying of the Sabbath but he knew that good seruice of his was so imperfect so full of staines that he had need of pardon And yet such is the wonderfull goodnesse of God to them whom he loues in Christ such is the delight that he takes in his owne graces in the fruits of his owne spirit that as if hee should receiue some great benefit by it he seekes to vs and desires vs to serue him Call vpon me in the day of trouble Psal. 50. 15. seeke aske knocke that is pray earnestly and importunately Matth. 7 7 pray without ceasing 1. Thess. 5. 17. ye he professeth that he takes marueilous delight in our poore seruices we do vnto him This is plainely prooued by that speech the Lord vseth to his Church which is the company of all the faithfull Cant. 2. 14. My doue that art in the holes of the rocke in the secret places of the staires that is whose state is most stable and sure and against whom the gates of hell shall neuer be able to preuaile shew me thy sight let me see thee often come often vnto me let me heare thy voice pray often to me And marke the reason why he sues thus to his Church For thy voice is sweet and thy sight comely As if he should say howsoeuer thou thinkest of thy selfe whatsoeuer thou iudgest of thine owne prayers I assure thee that in my eare there is no musicke to that in mine eye there is no person in the world so well fauoured as thou art That euen as the affection that is in vs that are parents towards our little children when they begin to speake makes vs delight to heare them prattle though to another that hath not that affection it be very troublesome and though in anothers eye they seeme hard fauoured yet this fatherly affection makes vs thinke them to be very pretty and well fauoured children so is it with the Lord our God the fatherly affection he beares to vs in Christ makes him desirous to haue vs come oft to him to pray and worship him oft and to delight so much in our poore prayers though in themselues they be not worthy to be delighted in The Father seekes such worshippers Apoc. 5 8. The hearts of all the faithfull are compared to golden Viols full of odors What were those odors The prayers of the Saints of these true worshippers that worship in spirit and truth Why are the prayers of the godly called odors 1. In respect of the godly themselues because for the most part they yeeld a sweet sauour and vnspeakeable comfort vnto their owne hearts Iohn 16. 24. Aske that your ioy may be full But 2. Chiefly in respect of the Lord for the faithfull themselues sometimes feele no sweetnesse in their prayers but to the Lord their prayers are euen as the sweetest odors euen such prayers as themselues feele small sweetnesse or delight in are most pleasant
their life time might yet find mercy with him specially in the most fundamentall point of faith the doctrine of iustification at the houre of death which we haue no cause to doubt of not only because the Scripture hath reuealed that the Lord vseth to call some at the last houre Matth. 20. 6 7. But because we find by experience that euen now adayes though men be now farre more obstinate and more setled in Popery then our forefathers could be as hauing stronger meanes to corrupt and poyson them then they had and though their sinne be farre greater then the sinne of our forefathers was because they sinne against the light that is so clearely reuealed yea many of them in Apostasie from the truth they had formerly professed Yet euen now adayes many Papists finde that mercy with God as to renounce Popery at the houre of their death in that maine doctrine of iustification by workes 3. We haue the rather cause to hope and iudge that our forefathers many of them did finde that mercy with the Lord because we know by those monuments of pietie that they left behind them that they had the zeale of God in them which is a good ground of hope as we may see Pauls hearty desire and prayer to God for Israel was that they might be saued because they had the zeale of God Rom. 10. 1 2. 4. Say the Papists could certainely prooue that our ancestors did both liue and die Papists yet is it no vndutifulnesse in vs to swerue from their example in that wherein we are sure they swerued from the Word of God and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case as we haue heard 3. For the discouering of the weake foundations that most Papists haue to build their conscience on in the matter of their Religion which is no more but this that their parents and ancestors were of that faith and not Papists onely but euen the greatest part of ignorant people haue no other ground for many things they hold in Religion but onely this the custome of their neighbours and of their forefathers 4. For the conuincing of Popery to be a false Religion euen by this their owne argument that it is a new Doctrine and hath no true antiquity to commend it vnto vs. 1. We are well able to shew that many of their errors were not receiued into the Church 600. yeares after Christ. Wee are able to name the first authors of many of their corruptions 2. Though we could not prooue they sprung vp since the Apostles times nor name the time when they first were broached it would not follow from thence that their Religion is the faith that was first deliuered by the Apostles For 1. Many heresies began in the Apostles dayes 1. Iohn 2. 18. and 4. 1. yeá of Popery it is said that it began to worke then 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error that they vse to creepe in so priuily that they cannot easily be spied or discerned Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And aboue all heresies Popery is called a mystery Thess. 2. 7. No maruell therefore though men could not discerne when first it began to worke 3. There be many grosse errours that haue beene held in the Church as the Papists themselues will confesse the first author whereof can not be named 4. The Reason is euident why the errours of Popery were not easily discerned at the first nor opposed because they many of them especially carried so great shew of holinesse and were haply first broached by such as were esteemed holy and good men 1. Timothy 4. 3. They teach lyes through hypocrisie 3. Though we had no other reason to prooue their Religion to be new this is sufficient that it is not grounded vpon the holy Scriptures THE TWO AND THIRTIETH LECTVRE ON NOVEMBER XXI MDCIX IOH. IIII. XXI XXII XXIII Iesus said vnto her woman beleeue mee the houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father Yee worship that which ye know not wee worship that which wee know for saluation is of the Iewes But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him THese words containe the answer that our Sauiour giueth vnto that question and doubt which the woman of Samaria had propounded to him in the former verse Her question was as we haue heard concerning the place of Gods worship yet not concerning the place of Gods morall worship for she knew well enough that the Iewes vsed to pray and to reade and preach not in Ierusalem onely but in all their Synag gues But her question was concerning the place of Gods solemne worship which stood in sacrifices and other ceremonies appointed in Moses Law which the Iewes held might be performed onely in Ierusalem the Samaritans only in the Temple they had vpon mount Gerizim This she being ignorant and superstitious esteemed to be the onely worship of God And concerning the place where this worship was to bee performed she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts First concerning the place of Gods worship which shee desired to be resolued in and that is set downe verse 21. The second concernes the worship itselfe which she did so highly esteeme of and that is set downe in the three verses following The summe of the first part of his answer which is contained in this 21. verse and concernes the place of Gods worship is this that though the time had beene that the Iewes by good warrant of Gods Word had held Ierusalem and the Temple there and the Samaritans out of their superstition had held mount Gerezim and the Temple there holier then any other place in the world besides and that the worship done there euen for the place sake was more acceptable to God then if it had beene done in any other place yet the time was now at hand that all difference of places for Gods worship should bee taken away and this partition-wall that was betweene the Iewes and the Samaritans and all other nations should be broken and that therefore there was no cause she should trouble her selfe about the place of Gods worship to know whether of the two places were the holier or the better to serue God in And this he is not content barely to affirme but confirmes it to her by a vehement asseueration Woman belieue mee this is so For the interpretation of the words and clearing them from all obscurity we must obserue 1. That by the houre he speakes of here he meanes the iust time and moment that God in his eternall counsaile had set for the abrogation of the ceremoniall Law and that was
Nation so vnlikely to receiue the Gospell as they Rom. 11. 8. God hath giuen them the spirit of slumber c. vnto this day No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes For what people euer did beare so euident markes of Gods wrath and indignation as they haue done What people was euer so like to be a people that God hath hated and accursed and reiected as they Which makes the Apostle to say 1. Thess 2. 16. Wrath is come vpon them to the vttermost These things considered we may wonder that the Lord should euer vouchsafe them that honour as to make them his stewards to put them in trust with the keeping of all his treasure and with the dispensing of it to his whole family but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people No maruell though the Apostle calls this a mysterie Rom. 11. 25. Well hath the Lord reuealed to vs any reason of this why he should thus farre forth honour this nation yes surely 1. They haue thus reiected the Gospell not of meere malice but ignorantly out of a blinde zeale And now brethren I woâ—…e that through ignorance ye did it as did also your fathers Acts 3. 17. In persecuting the faithfull they thought they did God seruice Iohn 16. 2. They had in them the zeale of God euen then Rom. 10. 2. 2. The purity and life of Religion which they shall discerne in the Gentiles shall be a meanes to draw them as the Idolatry and other sinnes of Christians hath beene the meanes to harden them thus long Saluation is come vnto the Gentiles for to prouoke them to iealousie that through your mercy they also may obtaine mercy Rom. 11. 11. 31. But thirdly the chiefe Reason is that ancient and vnchangeable loue which God did beare to their fathers Abraham Isaac and Iacob and the Couenant he had made with them With Abraham the Lord had made this euerlasting Couenant Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation I will remember my Couenant with Iacob and also my Couenant with Isaac and also my Couenant with Abraham will I remember and will remember the land Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth and I will establish vnto thee an euer lasting Couenant And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles Rom. 3. 3. What if some of them did not beleeue shall their vnbeliefe make the faith of God without effect And why notwithstanding the fearefull Apostacie wherein now they lye God will shew mercy to them againe and make them his people Rom. 11. 16. If the first fruits be holy so is the whole lumpe if the roote be holy so are the branches The Vse of this Doctrine is 1. To conuince the Religion of the Papists Who though they do apishly and superstitiously imitate the Iewes in those things which God hath forbidden them to imitate them in for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes and it is euident that God hath long since abrogated that ceremoniall worship Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the true worshippers shall worship the Father in spirit and in truth yea he hath condemned the vse of it Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Gal. 5. 2. yet do they deny that honour to the Church of the Iewes which our Sauiour here hath giuen vnto it For 1. They receiue sundry bookes for the Old Testament which the Church of the Iewes neuer acknowledged Whereas all the Scripture of the Old Testament is called their Law all the Oracles of the euer-liuing and iust God in the Old Testament were committed to them and they faithfully kept them to Christs time or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions yea to this very day they do keepe them truely and faithfully insomuch as though their Rabines haue giuen very many false and blasphemous interpretations and glosses yet they cannot be charged in any of their writings to haue corrupted the Text by adding one word or letter vnto it or by taking or diminishing one word or letter from it 2. They hold Rome to be the mother Church vnto all the world to which all other Churches are to conforme themselues and from which they are to receiue direction whereas we haue heard that honour belongeth onely to the Church of Ierusalem 3. They haue very many things in their Religion which they hold for matters of saluation their whole Hierarchy and many Doctrines also that they teach which neuer came from the Church of the Iewes Whereas it is very euident and certaine that though they can pretend neuer so great antiquity for any thing they hold if they cannot proue it was taught and receiued in the Church of the Iewes it cannot be of God To teach vs how to stand affected to the people and Nation of the Iewes 1. We should obserue and wonder at the fearefull iudgement of God vpon that Nation not onely in that slauery bondage and contempt they haue liued in for these sixteene hundreth yeeres but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them For if God haue thus dealt with that people for their sinne and contempt of his Gospell which of all people in the world he loued best and had most obliged himselfe vnto how can we hope to escape if we sin as they haue done This vse the Apostle makes Rom. 11. 21. if God spared not the naturall branches take heed least he also spare not thee 2. We should obserue and wonder at the truth and mercy of God who for his promise sake hath so strangely preserued that Nation and people all this while insomuch as they remaine at this day an exceeding great people 3. We may not hate their name and Nation but loue them and pray for them and vse all meanes to further their conuersion Sundry forcible Reasons there be to mooue vs vnto this 1. The affection that Gods good and godly seruants yea Christ himselfe did beare vnto this people not withstanding their sin and obstinacy See Pauls affection to them his hearts desire and prayer to God for Israel was that they might be saued Rom. 10. 1. and 9. 2 3. he had great heauinesse and continuall sorrow in his
heart and could haue wisht that himselfe bad beene accursed from Christ for restoring of them into Gods fauour See what affection Christ did beare vnto them Luke 19. 41 42. he wept and expressed exceeding compassion towards Ierusalem 2. For their Ancestours sakes the most honourable Nation vnder heauen they haue beene Christ himselfe was a Iew. No nation is able to deriue their pedigree nor bring so Authenticall Records for it as they See how Paul euen before the Corinthians that were Gentiles glorieth in this 2. Cor. 11. 22. Are they Hebrewes so am I are they Israelites so am I are they the seede of Abraham so am I This reason the Apostle giues for the affection he bare to them Rom. 9. 5. For if such respect was had to Iezabel because she was a Kings daughter though otherwise she had beene a wicked woman 2. King 9. verse 34. How much more respect deserueth this Nation euen for this 3. The promise we haue heard God hath made vnto that Nation that he will call them and make them his people againe should prouoke vs to pray for them See the force of this reason 2 Sam. 7. 27. For thou O Lord of hostes God of Israel hast reuealed to thy seruant saying I will build thee an house therefore hath thy seruant found in his heart to pray this prayer vnto thee 4. The glory that shall redound to God by their conuersion For then shall he be more purely worshipped then he is hitherto by all his Elect throughout the world 5. The good that we our selues haue receiued from them For they before the time of our calling prayed for vs and earnestly desired our conuersion as appeares We haue a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for Cant. 8. 8. and by sundry Psalmes Psal. 87. And from them we receiued the Gospell and worship of God in which respect also we may be called their debters as Rom. 15. 27. To comfort such as haue at any time had good euidence of Gods loue to them in Christ. For such may by this example be assured that though they haue iustly deserued he should cast them off and though through the tokens of Gods anger that are vpon them either inwardly or outwardly their owne reason and sense may perswade them he hath cast them off indeed yet whom he hath once loued in Christ and receiued into his couenant and called effectually to be his people and giuen his Spirit vnto them he will loue to the end and can neuer cast them off Ier. 31. 3. I haue loued thee with an euerlasting loue therefore with louing kindnesse haue I drawne thee And Iohn 13. 1. whom Christ loueth he loueth to the end And Rom. 11. 29. the gifts and calling of God are without repentance Let vs therefore giue all diligence to make our calling and election sure and seeke good euidence to our selues that God loueth vs in Christ 2. Pet. 1. 10. There is no certainety in the loue of any mortall creature which yet thou so much dotest vpon but the loue of God is certaine and vnchangeable For the comfort of Christian parents Many are the priuiledges which the Lord hath vouchsafed vnto our children but this is the chiefe that if we know our selues to be the children of God we may be assured that some of our posterity shall be so likewise So that this may quiet and secure our hearts though we haue many children and little to leaue them not only in the whole course of our liues but euen in the houre of death If 1. Wee haue good assurance that ourselues are within Gods Couenant 2. That we haue done our endeauour to bring vp our children in Gods feare and to make them his children THE NINE AND THIRTIETH LECTVRE ON IANVARY XXIII MDCIX IOH. IIII. XXIII XXIIII But the houre commeth and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and in truth WE haue already heard that the answer our Sauiour maketh to the question which the woman of Samaria mooued vnto him consisteth of two parts 1. A commendation of that outward worship the Iewes vsed in comparison of that of the Samaritans 2. A discommendation of that outward worship of God which the Iewes vsed in comparison of that which God would shortly establish in his Church The former part of this answer is set downe in the 22. verse which we finished the last day The latter part of his answer is contained in these words which I haue now read vnto you The summe and effect of this part of his answer is this That though the worship which the Iewes then did to God were farre better then that of the Samaritans yet this ceremoniall worship which the Iewes vsed though it were commanded of God himselfe was not so much to be esteemed as she conceiued but should shortly be abolished and in stead thereof another forme of Gods worship should be established which should not consist in ceremonies and shadowes which suited best mans carnall and corrupt nature but should be spirituall as best agreeing to the nature of God and haue in it the truth and substance of all that which was figured and shadowed in those ceremonies The parts of this Text are two 1. A proposition or Doctrine concerning the true worship that Christians are to giue vnto God Now the true worshippers shall worship the father in spirit and in truth which is repeated with some increase they that worship him must worship him in spirit and in truth 2. The Reasons of this doctrine and Proposition and they are two 1. Because the Father euen seeketh or desireth to haue such worshippers 2. Because God is a Spirit and must therefore haue such worship and seruice done vnto him as is suitable to his nature The Proposition or Doctrine is inlarged or set forth by two circumstances 1. The Person to whom this spirituall worship is to be giuen the Father 2. The time when this spirituall worship shall be giuen vnto him the houre commeth and now is First then it is here to bee obserued that our Sauiour speaking of the worship that Christians should giue vnto God which should be farre better then that which the Iewes then vsed calls God to whom this worship was to be done the Father and that so oft euen three seuerall times once verse 21. and twise in this verse What should bee the reason of this Surely our Sauiour doth hereby intimate one chiefe cause why the Christians vnder the Gospell should doe God better seruice then the Iewes had done vnder the Law because they shall conceiue of God as of their Father True it is the Lord was a Father to his people vnder the Law and so they conceiued of him but the Lord hath reuealed
his fatherly affection and loue in Christ more fully and cleerely to vs then hee had done to his Church vnder the Law Gal. 4. 3. 4 5. We when we were children were in bondage vnder the elements of the world But when the fulnesse of the time was come God sent forth his Sonne made of a woman made vnder the Law To redeeme them that were vnder the Law that wee might receiue the adoption of sonnes From hence then we haue this Doctrine to learne That No man can worship God aright till he know God to be his Father the better a man is perswaded and assured of Gods fatherly loue to him in Christ the better seruice he shall doe vnto him Therefore our Sauiour teaching vs to pray bids vs say Our Father Matth. 6. 9. As if he should say presume not to aske any petition of God till thou canst so conceiue and be perswaded of him And the Apostle tells vs it is the spirit of adoption that makes vs able to pray and makes this the voice of the spirit of prayer it cryes Abba O Father Rom. 8. 15. Yea he makes it an impossible thing for any man to pray aright without this assurance Rom. 10. 14 How shall they call on him in whom they haue not beleeued The reason of it is first because till we know God is our Father and Ioueth vs in Christ we cannot be assured that he will accept vs. When we know he is our Father in Christ it makes vs goe to him with boldnesse and confidence in Christ we haue boldnesse and accesse with confidence through faith in him Eph. 3. 12. I will arise and go to my father saith the Prodigall Luke 15. 18. and will say vnto him father I haue sinned against heauen and before thee Though he had sinned so outragiously yet the consideration of this that it was his father he was to go vnto gaue him boldnesse It giues vs assurance that not withstanding our infirmities he will accept vs I will spare him and deale gently and indulgently with him saith the Lord Mal. 3. 17. as a man spareth his son that serueth him When the Prodigall was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Luke 15. 20. And nothing graceth our prayers more with God then this confidence and boldnes Let vs come boldly to the throne of grace that we may obtaine mercy and finde grace to helpe in time of need saith the Apostle Heb. 4. 16. But without this faith and perswasion that God is our Father we can haue no assurance that any thing we doe in his seruice pleaseth him without faith it is impossible to please God Heb. 11. 6. And the best thing we doe in his seruice without this assurance that we please him in so doing is sinne Rom. 14. 23. Whatsoeuer is not of faith is sinne Secondly because till a man be perâ—…waded of Gods loue and fatherly affection towards him in Christ he can neuer serue him of loue nor with a good heart but vpon some by-respects vpon a seruile feare or hope of merit Heb. 10. 22. We can neuer draw neere to God with a true heart till we haue assurance of faith and our hearts sprinkled from an euill conscience No man can truely loue God till he be perswaded by the spirit of Gods loue to him Wee loue God because he loued vs first 1. Iohn 4. 19. true loue comes from a pure heart and a good conscience and faith vnfained 1. Tim. 1. 5. And whatsoeuer seruice we doe to God vnlesse it proceed out of a good heart and from loue to God it cannot please him though a man should giue his body to be burned in Martyrdome yet if that proceed not from his loue to God it would profit him nothing 1. Corinthians 13. 3. For what man would accept of any seruice from him that hee knowes loues him not The Vse of the Doctrine is to exhort vs to get good assurance to our hearts that God is our Father that he beares a fatherly affection to vs aboue all sinnes striue against infidelity Examine your selues whither yee bee in the faith prooue your selues 2. Cor. 13. 5. Many want this assurance and seeke it not many seeme to haue it and haue it not I will giue you foure notes to trie it by 1. God is a Father to no man but in and through Christ Iohn 1. 12. So many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue in his name Galathians 4. 5. Hee hath redeemed vs that were vnder the Law that wee might receiue the adoption of sonnes so that vnlesse a man ground his assurance and confidence that God is his Father onely vpon Christ if hee ground it vpon this that God hath made him and preserued him c. his assurance is in vaine 2. He that is perswaded indeed that God is his Father will â—…adly and boldly resort to him in prayer Because yee are sonnes God hath sent forth the spirit of his Sonne into your hearts crying Abba Father Gal. 4. 6. They that seldome pray or pray with no willingnesse and cheerefulnesse or pray with no confidence doubtlesse are not perswaded that God is their father 3. He that is perswaded that God is his Father will not murmure against nor be put out of heart by any of Gods corrections but be perswaded of his loue euen in affliction according to that of the Apostle Heb. 12. 7. 9. If yee endure chastening God dealeth with you as with sonnes for what sonne is hee whom the father chasteneth not And Rom. 15. 3. Being iustified by faith wee glory euen in tribulation They that in the time of their peace and prosperity onely are confident in Gods loue but haue no heart no comfort in affliction are not indeed perswaded that God is their Father 4. He that is indeed perswaded that the Lord beareth the affection of a Father vnto him will beare the affection of a childe vnto God will loue him and be carefull to please him fearefull to offend him Mal. 1. 6. If I bee your Father where is mine honour Heb. 10. 22. No drawing neere to God in assurance of faith till wee be sprinkled in our hearts from an euill conscience and washed in our bodies also They that haue no care to please God nor feare to offend him doubtlesse are not perswaded that God is their Father Now come we to the principall Doctrine which our Sauiour teacheth vs in this place namely That the onely true worship of God the onely worship that pleaseth God now especially vnder the Gospell is that which is spirituall the worship that is proper to the Gospell the true Christian worship is spirituall For so saith our Sauiour here The houre commeth and now it is that the true worshippers shall worship the Father in spirit and in truth and againe They that worship
acceptable and pleasant vnto God Phil. 4. 18. So then we see now what our Sauiour meanes when he saith the true worshippers shall worship God in truth The Sacraments and sacrifices of the Iewes were but shadowes and figures the true worshippers of God vnder the Gospell shall haue in them the truth and substance of that which was shadowed in those ceremonies The true and substantiall worship of God consisteth in a liuely faith vnfained repentance absolute obedience to the will of God in all things hearty prayer loue iustice mercifulnesse sincerity and such like graces of Gods Spirit Thus haue I gone through the two first questions I propounded for the better vnderstanding of this Doctrine In the foure other that follow I will be briefer The third question is What meanes our Sauiour by the houre that commeth and now is When should the true worshippers worship God in Spirit and in truth When should this spirituall and substantiall worship of God that we haue heard of begin was the ceremoniall worship at an end when he spake this I answer no For after this time Matth. 8. 4. Christ sends the Leper to the Priest and bids him offer his gift appointed in the Ceremoniall Law And Christ himselfe obserued the feast of vnleauened bread at which time the Text saith Luke 22. 7. The Passeouer must bee killed This houre and time began not till Christ had suffered and was glorified and ascended into heauen Presently when Christ had said in his Passion Iohn 19. 30. It is finished It is said Matth. 27. 51. The vaile of the Temple was rent in twaine from the top to the bottome then was the Ceremoniall worship abrogated And when Christ ascended and was glorified then began the time when the true worshippers should worship God in spirit and in truth This is plaine Iohn 7. 39. This spake he of the Spirit which they that beleeued in him should receiue for the Holy Ghost was not yet come because that Iesus was not yet glorified Now because this time of Christs Passion and Ascension was at hand euen now therefore our Sauiour saith here the houre commeth and now is The fourth question is Was not God worshipped in Spirit and truth before the time of Christs Passion and Ascention Did all Gods people vnder the Law and such as liued in Christs time Simeon Anna Mary Zachary and Elizabeth worship God onely in ceremony and shadow not in spirit and truth I answer 1. That euen vnder the Law the Lord was neuer satisfied with a ceremoniall worship but did euer require to be worshipped in spirit and truth So said Samuel to Saul 1. Sam. 15. 22. Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed To obey is better then sacrifice and to hearken is better then the fat of Rams So Psal. 51. 16. Thou desirest no sacrifice though I would giue it thou delightest not in burnt offerings Hos. 6. 6. I desired mercy and not sacrifice and the knowledge of God more then burnt offerings Mic. 6. 8. Hee hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God Mark 12. 33. To loue the Lord with all thy heart and with all thy vnderstanding and with all thy soule and with all thy strength and to loue a mans neighbour as himselfe is more then all burnt offerings and sacrifices 2. The people of God vnder the Law did not worship him onely in ceremony but in spirit and truth So Dauid when he had said Psal. 40. 6. Sacrifice and offering thou dost not desire he adds verse 8. I desired to doe thy will O my God yea thy Law is within my heart And the Ministry they enioyed was not the Ministry of the letter only but of the Spirit also So it is said of the Ministry of Leui Mal. 2. 6. Hee did turne many away from iniquity But though this be so yet our Sauiour saith here The houre commeth and now is as if he should haue said it hath not been so before because 1. Though God gaue his Spirit to his people then yet not so generally then as now but then onely to the Iewes now Acts 2. 17. In the latter dayes I will powre out of my Spirit vpon all flesh Nor so fully to them that did receiue it as now The Prophet speaking of the daies of Christ saith Esay 11. 9. The earth shall be full of the knowledge of God as the waters that couer the sea Zach. 12. 8. Hee that is feeble among them in that day shall be as Dauid 2. Though the Lord did then also require a spirituall worship and the faithfull performed it yet they did not serue God onely in spirit and in truth but also in ceremonies and shadowes and so God required them to doe Leuit. 4. 3. yea he required it of them vpon a great penalty Exod. 5. 3. Let vs goe and sacrifice vnto the Lord least hee fall vpon vs with pestilence or with the sword yea he was much pleased and delighted in it and it is therefore called an oblation made by fire for a sweet sauour vnto the Lord Leuit. 1. 9. So that these words are to be vnderstood comparatiuely as if he should say Though the Father were worshipped in spirit and truth before yet in comparison of that he shall be after my death and Ascension he was not worshipped in spirit and truth before So is that place also to be vnderstood Heb. 9. 8. The way into the holiest of all into heauen was not yet opened while the first Tabernacle was standing That is not so wide not made so common not so fully opened as afterward From hence ariseth the fifth question Must we now vnder the Gospell serue God onely in spirit Doth God now require of vs no other worship but that onely that is spirituall I answer 1. That God hath appointed for vs a bodily and outward worship also yea he hath giuen vs some significant ceremonies to vse in his worship and seruice namely both our Sacraments which are visible signes of inuisible grace He requires not onely the seruice of our hearts but also the seruice of our tongue and knee in calling on his name and singing of Psalmes the seruice of our eare in hearkening to his Word the seruice of our eye in beholding that that is done in the administration of the sacraments the seruice of our whole body in presenting our selues before him in the publike assemblies So that it is but the speech of a prophane Hypocrite to say thus Though I make not that shew as others doe though I vse not to kneele and say my prayers either with my family or apart though I go not so much to Church as other doe yet I serue God as well as they I serue him in my heart I lift vp my heart vnto him I
and delightsome to the Lord. Hezechia felt small sweetnesse in that prayer he made when in his sicknesse he turned his face to the wall and wept sore when his heart was so oppressed with griefe that he could not speake but in his prayer chattered like a swallow and mourned like a doue Esay 38. 14. But the Lord tooke great complacencie and delight in it as may appeare by the reward he gaue him for it presently for before the Prophet Esay whose message from the Lord you know had beene the occasion of that good Kings heauinesse was gone out into the middle of the Court the Lord bad him turne againe with a quite contrary message and tell Hezechia that he had heard his prayer euen that vncomfortable prayer and seene his teares and healed him so as within three daies he should be able to goe vp into the house of the Lord yea that he would also adde vnto his daies 15. yeares 2. King 20. 4 5. Dauid felt small sweetnesse in the prayer he made at that time when he said in his hast he was but a cast-away but euen that prayer was a sweet odour vnto God as appeares by the comfortable answer he receiued from God euen at that time Psal. 31. 2â—… Though I said in my hast I am cast out of thy sight yet thou heardest the voice of my prayer when I cryed vnto thee Will God so farre foorth respect the prayers that his poore seruants make vnto him in spirit and in truth euen when their hearts are so oppressed with griefe that they cannot pray with any cheerefullnesse yea then when in affliction of mind they haue so farre forth yeelded to their infidelity as that they doubt they are no better then Hypocrites and Reprobates that he desires euen then such prayers he would haue them euen when they are in that case to pray to him yea he delights and takes pleasure euen in such prayers Then is this most true which our Sauiour here teacheth vs that the Father euen seekes and desires such worshippers as can worship him in spirit and in truth though they doe it weakely and vnperfectly 3. Yet will the force of this reason the better appeare if we consider the third point Viz. How the Lord stands affected to that worship which hypocrites doe vnto him that worship him onely in ceremony not in spirit and in truth 1. He regards not such seruice men doe to him nor takes any pleasure in it Esay 〈◊〉 What haue I to doe with the multitude of your sacrifices as if he should say what care I for them Gen. 4 5. Vnto Cain and to his offering the Lord had no respect No not when they pray to him with most deuotion and earnestnesse as in their extreame affliction yet the Lord regards it not no more then you regard the roaring of the Beare or Bull when they are baited This the Hypocrites complaine of Wherefore haue we fasted and thou seest not Wherefore haue wee afflicted our soule and thou takest no knowledge Esay 58. 3. And thus the Lord threatneth Pro. 1. 26 27. 28. I also will laugh at your calamity I will mocke when your feare commeth when your feare commeth as desolation and your destruction commeth as a whirle-wind when distresse and anguish commeth vpon you then shall they call vpon me but I will not answer they shall seeke me early but they shall not finde me Though such a man doe the very same seruice vnto God that the Lord hath in his Word commanded though he say good prayers heare the Word sincerely taught receiue the Sacraments sincerely administred he doth but loose his labour he hath done a thankelesse office because God desireth no such matter at their hands Psal. 50. 16. Unto the wicked God saith What cause hast thou to doe to declare my statutes or that thou shouldest take my Couenant in thy mouth As if he should say What hast thou to doe to serue God Therefore it is added in that place of Esay 1. 12. Who required this at your hands to tread in my Courts As if he should say fitter for you to be in your shops or in the ale-house or any where else then here Psal. 118. 20. This is the gate of the Lord the righteous shall enter into it Many others come in that are not righteous nor haue so much as a desire to be godly or purpose to leaue their sinnes but hate them that are godly with all their hearts but alas the Lord takes no pleasure to see such here but askes them who gaue them authority to come hither It is not so dangerous a presumption I assure you for a Rogue that hath the plague running on him to presse into the Kings priuie Chamber and there to offer to waite at his Table as for the drunkard and whoremonger and swearer and hater of godlinesse to come into Gods House or to take vpon him to doe God any seruice Marke how the Lord casts this in the teeth of vngodly men Ier. 7. 9 10 11. Will you steale and commit adultery and sweare and come and stand before mee in this house whereupon my name is called Is this house become a den of theeues or a receptacle for whores and adulterers for swearers and drunkards behold euen I see it saith the Lord. 2. He desires not their seruice but reiects it Esay 1. 11. I desire not the blood of bullocks nor of lambs nor of goates No Did not the Lord himselfe require and command these sacrifices yes to his people the true worshippers he did but not to the hypocrite and wicked man 3. He abhorres the best seruice they can doe to him and detests them euen for praying to him and taking vpon them to doe him seruice Esay 1. 13. Incense is an abomination to mee I cannot suffer your new Moones nor Sabbaths my soule hateth your new Moones they are a burden to mee I am weary to beare them It is a thing the Lord abhorres and hates to see a wicked man vse prayer frequent the Church-assemblies A strange and fearefull yet a most true saying marke vpon what warrant I speake it Pro. 21. 27. The sacrifice of the wicked is an abomination how much more when hee brings it with a wicked heart As if he should say Though he doe not meane ill in it but haue a good meaning in it to serue God yet is it an abomination to the Lord. If any shall say this is strange Doctrine if we be neuer so bad would you not haue vs come to Church would you not haue vs pray and serue God Many a bad man hath receiued much good by comming to Church I answer 1. God indeed hath commanded all men to serue him the Morall Law was giuen to Adam and all his posterity wicked men shall be damned because they haue not vsed to pray and heare his Word yea it shall be easier in the day of iudgement for that wicked man that hath vsed to serue
God then for him that is vtterly irreligious and profane Therefore the Lord condemnes the very Atheist because he did not pray Psal. 14. 4. 2. The wicked by the seruice he doth to God doth oft obtaine freedome from temporall iudgements that otherwise would fall vpon him and gets temporall rewards 1. King 21. 29. Ahab did so 3. Many a wicked man by comming into Gods House yea euen when he hath come with a wicked intent hath beene effectually called as the vnbeleeuer that Paul speakes of 1. Cor. 14. 25 26. And those messengers that were sent to apprehend Christ Iohn 7. 46. In which three respects it may be thought good policy for the wicked man to pray and heare and serue God 4. No sinne that any man hath liued in in former time can make his prayers or seruice euer a whit the lesse acceptable to God if he doe now repent the Publican vpon his vnfained humiliation and repentance went home iustified Luke 18. 13 14. So that this Doctrine tends not to the terror and discomfite of any the most notorious sinner that is penitent but to the impenitent sinner to the man that continues in sinne it is indeed a fearefull doctrine and if it be not fearefull now being vttered by a weake man yet it will certainely be fearefull to thee when the Lord shall charge it vpon thy conscience God regards not any seruice thou doest to him nay he would not haue thee to doe him any seruice nay he abhorres whatsoeuer seruice comes from thee Lecture the two and fortieth February 20. 1609. ANd thus haue I finished the first Reason that our Sauiour here bringeth for the confirmation of this Doctrine his second Reason is this God is a Spirit Now in this second Reason we must consider first the meaning of the words then the force they haue to conclude that for which Christ alledgeth them First then we must not take these words as a perfect definition of the nature of God For that that is here spoken of God agreeth also to the Angels and to the soule of man The Angels are spirits Psal. 104. 4. He maketh thâ—… 〈◊〉 his messengers and Heb. 〈◊〉 14. Are they not all ministring spirits The soule of man also is a spirit Eccles 12. 7. The spirit shall returne to God who gaue it Aâ—…s 7. 59. Lord Iesus receiue my spirit But because of all the creatures God hath made these doe most fully and liuely resemble the diuine nature it hath pleased the Lord hauing respect therein to the weakenesse and shallownesse of our capacity to call himselfe a Spirit both here and in other places of the holy Scripture 2. Cor. 3. 17. The Lord is a Spirit Heb. 9. 14 Christs God-head is called the eternall Spirit 1. As they are immortall so the Lord is immortall yea he onely hath immortality 1. Tim. 6. 16. of himselfe 2. As they are wise and vnderstanding natures so the Lord is of himselfe infinite in wisedome In which respect he is called God onely wise 1. Tim. 1. 17. 3. As they are simple inuisible incorporeall not hauing 〈◊〉 mixture nor consisting of any corporall substance And therefore 〈◊〉 â—…oues himselfe after his Resurrection not to be a spirit by this reason 〈◊〉 〈◊〉 Behold my hands and my feet handle mee and see for a spirit 〈◊〉 〈◊〉 â—…d bones as yee see me haue so is the Lord and in this respect principally is the Lord called a Spirit in this place because he is not a visible sensible corporall but a spirituall nature Now for the force that is in this reason to conclude that for which Christ bringeth it the true worshippers must worship the Father in spirit and truth not with a ceremoniall and outward worship because God is a Spirit The force I say of this reason is euident His worship must be answerable to his owne nature Such as himselfe is such must the worshippers be that he delighteth in According to the Prouerbe like will haue like like master like man Such as a mans owne disposition is such he desireth they should be that serue him Dauid had no better an argument to prooue that he did vnfainedly feare God then this that all his delight was in godly men Psal. 16. 3. Specially that his care was to seeke out such to serue him as feared God Psal. 101. 1. Mine eyes shall bee to the faithfull in the land that they may dwell with me he that walketh in a perfect way he shall serue mee This reason the Lord oft vseth Leuit. 19. 2. Yee shall bee holy for I the Lord your God am holy As if hee should say because you are my seruants my people you must frame your selues to my disposition and seeke to be like me The Lord therefore being a Spirit himselfe sets his eye vpon the spirit and heart of man to see how he is serued there 1. Samuel 16. 7. The Lord looketh not as a man looketh for man looketh on the outward appearance but the Lord looketh on the heart His delight is to haue seruice done to him with the spirit and heart Behold thou desirest truth in the inward parts saith Dauid Psalme 51. 6. Let the adorning of a Christian saith the Apostle 1. Pet. 3. 4. bee the hidden man of the heart in that which is not corruptible euen the ornament of a meeke and quiet spirit which is in the sight of God of great price So that he that thinketh a ceremoniall and bodily worship will content the Lord doth iudge erroniously of his nature and indeed maketh an Idol and a false God of him But it may bee obiected that there seemeth to bee no consequence in this Reason the true worshippers must now after Christs Ascention worship God in a more spirituall manner then they haue done vnder the Law because God is a Spirit for God was a Spirit then also as well as now To this I answer that it is true indeed and therefore he alwaies required to be worshipped in spirit for euen to them vnder the Law it was said Deuteronomie 10. 16. Circumcise the fore-skin of your hearts and Hosea 6. 6. I desired mercy and not sacrifice and the knowledge of God more then burnt offerings But as the Lord hath more cleerely reuealed himselfe now to bee a Spirit to be of a spirituall nature then he did vnder the Law so hee requireth spirituall worship of his people now more then he did vnder the Law Then God reuealed himselfe to his people in many sensible apparitions visions and voices hauing respect therein to the infirmity of his Church while she was in her child-hood We know the Lord appeared to Abraham in the body of a man and talked familiarly with him as one friend doth with another Gen. 18. 28. And in a vision to Ezekiel he appeared in the similitude of a man sitting vpon a throne Ezek. 1. 26. So with an audible and sensible voice he deliuered the Law vnto his people Deut. 5. 26.
In a sensible and visible manner he guided his people through the wildernesse in a pillar of cloud by day and a pillar of fire by night Exod. 13. 51. By a sensible and materiall fire that came downe from heauen he witnessed oft-times his approbation of the sacrifices that his seruants offered vnto him 1. Cor. 21. 26. In a sensible and visible manner his glory filled both the Tabernacle and the Temple 2. Chron. 7. 2. Now since the daies of Christ the Lord hath not beene wont to reueale himselfe to his Church in this corporall and sensible manner but as he is a spirit so in a spirituall manner only hath he reuealed himselfe to his Church It is therefore spoken of as a blessing peculiar to the dayes vnder the Gospel that vpon all sorts of his people he will powre his spirit in a far more plentifull manner then euer he had done before Ioel 2. 28 29. Hauing now finished the Doctrine that our Sauiour deliuereth in these two verses and both the Reasons that he bringeth for the confirmation of it it remaineth that we make our vse of it The first Vse of it is to condemne the religion of the Papists If we had no other reason against Popery this were sufficient to prooue it a false worship such as God alloweth not because it doth euery way match yea farre exceedeth the forme of worship that was vnder the Law euen in that point for which our Sauiour doth here condemne it The vestments their Priests vse in Gods seruice the Church-musicke and many other things are vsed in imitation of the Iewes But 1. In obseruation of daies and times in the number of their holy dayes 2. In the multitude of their significant ceremonies 3. In the pompe and worldly statelinesse of their Prelates and Clergie 4. In their superstitious ringing and set seruice and other ceremonies about buriall they doe farre exceed the Iewes If that forme of worship which God himselfe appointed vnder the Law must needs be abrogated as Christ hath here taught vs and no true worshipper might vse it any longer because it stood so much in externall and carnall rites in shadowes and significant ceremonies then certainely they that vse and delight in such a kind of worship that was but deuised by men must needs be deemed hypocrites and false worshippers of God See the iudgement that our Sauiour giueth of these kind of ceremonies and of them that are addicted to them The Iewes in his time had a ceremony that they would not eate meate before they had washed oft holding the tradition of the Elders Marke 7. 3. This might as lawfully haue beene vsed as any religious ceremony that was deuised by man for it was not vsed in Gods seruice and might haue seemed to be but a ciuill ceremony Yet our Sauiour discerning that it was inioyned by the Elders and was obserued by the Iewes as a significant ceremony a Doctrine to the conscience a meane to put it in mind of a spirituall duty Marke 7. 7. A thing wherein they put holinesse and which they accounted as a worthy seruice done vnto God he would not vse it himselfe Luke 11. 38. and taught his Disciples to refuse it and defendeth them for so doing Marke 7. 6. And this he did though he saw it would prouoke the Pharisees much and be likely to draw him and his Disciples to trouble Marke 7. 3. And three Reasons he giueth against them 1. He maketh it a certaine note of an hypocrite of a carnall man that hath no soundnesse of grace in him to be addicted to these ceremonies Marke 7. 6. In which respect also among others the ceremoniall Law is called a carnall commandement Heb. 7. 16. and the rudiments of the world Gal. 4. 3. 2. That it is a vaine worship Marke 7. 7. there is no profit nor sound edification that can come to the conscience by it The Apostle therefore calleth the ceremonies impotent and beggerly rudiments Gal. 4. 9. Obserue it well where they are vsed with most conscience and deuotion as in Popery they are they worke no knowledge or sanctification in men 3. That where they are vsed they will make the commandements of God of no authority Matth. 15. 6. They will destroy the power of true piety and godlinesse and euen eate out the heart of it And that was the cause why Sathan laboured not in any thing more busily in the Primitiue Church then to bring in againe the ceremoniall worship after God had abrogated it and the Apostle calleth them that were his instruments in this worke dogges that is enemies to all piety Phil. 3. 2. The second Vse of the Doctrine doth more neerely concerne our selues for it teacheth vs to take heed of hypocrisie in the seruice of God Striue to worship him in spirit and truth Luke 12. 1. Take heed to your selues saith our Sauiour of the leauen of the Pharisees which is hypocrisie The Lord doth exceedingly abhorre hypocrisie in his seruice The more seruice thou doest to God the more thou prouokest him if thou be an hypocrite Iob 36. 13. The hypocrites in heart heape vp wrath For the hypocrite is a false worshipper he maketh an Idol of God he thinketh he can deceiue God as he doth men Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth and are therefore called here by Christ false worshippers of God 1. They that doe any seruice to God with their bodies onely without the vnderstanding and feeling and deuotion of the heart in euery seruice we doe to God he calleth still for the heart My son giue me thy heart saith he Pro. 23. 26. Paul had not pleased God in preaching if he had not in preaching serued God in his spirit Rom. 1. 9. Lydia had not pleased God in hearing the Word if her heart had not beene opened if she had not heard with feeling and affection of heart Act. 16. 14. No man can please God in praying vnto him vnlesse he pray with the feeling and affection of his spirit Psal. 86. 4. Reioyce the soule of thy seruant for vnto thee Lord do I life vp my soule nor in singing of Psalmes vnlesse he sing with grace in his heart vnto the Lord Ephes. 5. 19. Our prayers are compared vnto odours Reu. 5. 8. and vnto incense Psal. 141. 2. and the feruency of our affection is as the fire without which these odours and incense can neuer send vp any sweet sauour vnto God In which respect the Apostle biddeth vs be feruent in spirit as seruing the Lord Rom. 12. 11. as if no seruice could be acceptable vnto God without feruency of spirit Let euery one of vs therefore haue a principall care of that both in our prayers and in euery other part of the worship we doe vnto God Two good helpes are needfull to be vsed to this purpose 1. Watchfulnes Continue in prayer and watch in the same Col. 4. 2. for vnlesse we
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
him must worship him thus Now for the right vnderstanding of this Doctrine sixe questions must be mooued and resolued 1. What our Sauiour meaneth here by worshipping God in spirit The answer is that to worship God in spirit is to worship him without such ceremonies as were vnder the Law This appeareth by this note of diuersity which our Saulour here vseth but as if he should say the worship the Iewes now vse which chiefely consisteth in their sacrifices oblations purifications and such like ceremonies is good because it is done vpon knowledge of Gods will reuealed in his Word but now such as worship God aright shall worship him in another manner namely not in such ceremonies but in spirit and truth So that to worship God in spirit is opposed to the ceremoniall worship because that was not a spirituall but a carnall worship See this in that opposition Paul makes Gal. 3. 3. Are yee so foolish hauing begun in the spirit are yee now made perfect by the flesh So the ceremoniall Law is called a carnall commandement Heb. 7. 16. and all the ceremonies are called carnall rites Heb. 9. 10. A strange terme to be giuen to the worship that God himselfe ordained But the ceremonies are so called Because 1. They were all outward and bodily actions Yea if we looke ouer all the ceremoniall Law we shall finde nothing inioyned either to the Priests or people but externall and bodily things the seruice of the spirit and conscience is seldome or neuer mentioned Heb. 9. 9 10. The first Tabernacle was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the seruice perfect as pertaining to the conscience which stood onely in meates and drinkes and diuers washings and carnall ordinances imposed on them vntill the time of reformation Whereas the seruice God requires vnder the Gospell is in a manner wholly inward and spirituall For thus the Lord speaketh of the daies of the Gospell wherein he will make a new Couenant with his people Iere. 31. 34. They shall all know me from the least of them to the greatest of them saith the Lord. And verseâ—…3 â—…3 I will put my Law in their inward parts and write it in their hearts Now the Lord still calls for the seruice of the spirit and heart at our hands Our preaching pleaseth not God vnlesse it be the action of our spirit Paul serued God with his spirit in the Gospell of his Son Rom. 1. 9. Our hearing pleaseth him not vnlesse it be the action of our heart and spirit the Holy Ghost opened the heart of Lydia to attend Acts 16. 14. Our prayers please not God vnlesse they be the seruice of the heart and spirit pray with all prayer and supplication in the spirit Ephes. 6. 18. Our singing making melody in your hearts to the Lord Ephes. 5. 19. Our communicating in the Sacrament pleaseth not God vnlesse it be the seruice of our spirit no man receiueth worthily vnlesse he examine himselfe before and be able to discerne the body of the Lord in that ordinance 1. Corinthians 11. 29. 2. They are called carnall because they were all transitorie and to inindure but for a time To this reason the Apostle hath respect Heb. 7. 16. 18. When he calls the Law of the Leuiticall Priest-hood a carnall commandement because it was to bee disanulled Whereas our worship shall continue and neuer be altered and in this respect the Apostle preferres the state of the Church now before that of the Old Testament Heb. 1. 1 2. that whereas the Lord deliuered his will to his Church not all at once but at sandry times by the Prophets he hath by his Sonne fully made his minde knowne vnto vs in these last daies not at sundry times but at once And therefore also the Apostle Iude calls it the faith that was once for all deliuered vnto the Saints Iude 3. In which respect the whole time since Christs Ascension is called also the end of the world 1. Cor. 10. 11. And the last times 2. Tim. 3. 1. Acts 2. 17. 1. Pet. 1. 20. 1. Ioh. 2. 18. 3. Because the effect and fruit of them reacheth no further then to the body and outward man they could not make holy concerning the conscience him that did the seruice Heb. 9. 9. and 10. 1. they could not make the commers thereunto perfect but sanctified onely as touching the purifying of the flesh Heb. 9. 13. Therefore they are called Gal. 4. 9. Weake and beggarly elements Whereas the seruice of God vnder the Gospell worketh wholly in a manner vpon the conscience and inward man the Kingdome of God the true Religion and the sincere profession of it is not in word but in power 1. Cor. 4. 20. If the Word be preached and heard the Sacraments administred and receiued prayer vsed as they ought they will worke vpon the conscience not vpon the outward man onely Therefore it is called 2. Cor. 3. 8. the ministration of the Spirit 4. It is called a carnall worship because it is very pleasing to the naturall and carnall man hee makes great conscience of it and delights much in it In which respect also the Apostle saith Gal. 4. 3. it was a seruice fit for Gods people when they were children Our Sauiour obserues the Pharisees to haue beene very precise in the obseruation of the ceremoniall Law and to haue made much more conscience of it then of the morall they paid tithe of mint and annise and commin and omitted the weightier matters of the Law Iudgement Mercy and Fidelity Matth. 23. 23. And the Lord by his Prophet speaking of such as for their wickednesse he calls Princes of Sodome and people of Gomorrah saith they offered a multitude of Sacrifices brought many oblations to God and much incense obserued diligently the new Moones and Sabbaths and solemne dayes Esay 1. 11. 13. Yea all heathen men and pagans haue had their sacrifices and ceremonies Balaam and Balak vsed them Numb 23. 1 4. Whereas the seruice that God requires of vs vnder the Gospell is such as no naturall man can relish or finde any sauour in Nay none but such as haue the spirit can make any account of our worship can heare receiue pray with conscience and delight 1. Iohn 4. 6. Hee that is of God heareth vs hee that is not of God heareth vs not So 1. Cor. 2. 14. The naturall man receiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned Thus wee see what our Sauiour here meaneth by worshipping God in spirit Lecture the fortieth Ianuary 30. 1609. WHat meanes he by worshipping God in truth The answer is to worship God in truth is to worship him without such ceremonies as were vnder the Law This appeareth by that note of diuersity here vsed but which I obserued before Truth then is not
haue an eye to and watch our hearts well they will be rouing And as this is needfull in all our prayers so especially in prescript and set formes of prayer which we haue oft accustomed our selues vnto 2. To set our selues as in Gods presence and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare Serue the Lord with feare Psal. 2. 11. in thy feare will I worship toward thine holy temple Psal. 5. 7. The second sort of hypocrites that do not worship God in spirit and truth are they that vse Gods worship or any part of it as a matter of ceremony and formality onely and neuer seeke in it the edification of the spirit and conscience 1. That Preacher is but an hypocrite that seeketh not so to preach as his preaching may haue power in the hearts of his hearers I will know not the speach of them that are puffed vp but the power For the kingdome of God is not in word but in power 1. Cor. 4. 19 20. And he maketh this a note of an able Minister of the Gospell when he is the Minister of the spirit 2. Cor. 3. 6. It is that we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers The seale of mine Apostleship are yee in the Lord yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry 1. Cor. 9. 2. 3. We had therefore need not onely to preach but to teach such Doctrine as is profitable and which particularly concerneth and is of vse to those we teach this was Pauls direction to Titus to teach and stand vpon those things in his Ministry that were good and profitable vnto men Tit. 3. 8. neither onely to teach but to vse application also Preach the Word reproue or conuince rebuke exhort 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites who so they haue a forme of Gods seruice neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry for what power feele they in it Such also are they as heare good Preachers and praise them but neuer examine what profit they receiue in their conscience by them When you praise a good Preacher whose Ministry you frequent with your tongue your life and vnreformed course doth disgrace him Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry in whose hearts the spirit of God hath written that of their Ministers commendation as may be read of all men 2. Cor. 3. 2. 3. The third sort of hypocrites that worship not God in spirit and truth are they that will be deuout in the exercises of Religion and zealous in profession Make a shew of godlinesse but deny the power of it 2. Tim. 3. 5. True Religion where it is receiued will command the heart and the whole man Let a man professe what he will if his heart and life be not reformed he is an hypocrite and whatsoeuer worship he doth to God is but a false worship We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 9. 31. yea the very seruice he doth to God doth but increase Gods wrath against him either amend thy life or giue ouer seruing of God THE THREE AND FORTIETH LECTVRE ON FEBRVARY XXVII MDCIX IOH. IIII. XXV XXVI The Woman saith vnto him I know that Messiah commeth which is called Christ when hee is come hee will tell vs all things Iesus saith vnto her I that speake vnto thee am he THese words containe the conclusion of that conference that was betweene our Sauiour and the Woman of Samaria In the interpretation of the words for the helpe of your memory these fiue questions are distinctly to be opened and resolued Whom meaneth shee here by Messias seeing it is plaine shee vseth this word as the proper name of some person I answer it is euident by the words following that she meaneth the same person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world was described and made knowne to them both by his natures specially his humane nature I will put enmity betweene thy seed and her seed it shall bruise thy head Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and by those offices he should exercise and whereby he should procure the saluation of his people viz. 1. His Propheticall office I will raise them vp a Prophet from among their brethren like vnto thee Deut. 18. 18. His Priesthood He shall be a Priest vpon his throne Zach. 6. 13. His Kingly office Reioyce greatly O daughter of Zion shout O daughter of Ierusalem behold thy King commeth vnto thee Zach. 9. 9. and by the place where he should be borne But thou Bethlehem Ephratah though thou be little among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel whose goings forth haue beene from old from euerlasting Mic. 5. 2. So had he three proper names in the Old Testament giuen him 1. One in respect of his two natures hypostatically vnited in one person Esay 7. 14. He shall call his name Immanuel 2. Another in respect of the obscure place of his education Zach. 6. 12. Behold the man whose name is the Branch 3. A third in respect of his office Dan. 9. 25. Messiah the Prince Now of all the names whereby our Sauiour was described in the Old Testament this name was the most famous among the Iewes When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue he asked them where Messias should be borne Matth. 2. 4. For though the Euangelist writing in Greeke vse the word Christ in that place yet it is certaine that he in his language vsed the word Messiah So Iohn 1. 41. We haue found the Messias saith Andrew to his brother Simon Now this Hebrew name Messiah and the Greeke name Christ doe in our language signifie the annointed one and we shall finde it was giuen to sundry others in the holy Scripture for the Kings of Gods people were called the Lords annointed 2. Sam. 19. 21. and so were the Priests Leu. 10. 7. and so were the Prophets Psal. 105. 15. Because euery one of these were by the ceremony of annointing as by a Sacramentall signe assured from the Lord that he would inwardly annoint them that is endue them with such graces of his holy spirit as whereby they might be enabled to discharge those offices that he called them vnto yet was this name of Messiah Christ the annointed of the Lord made a proper name onely vnto our blessed Sauiour 1. Because all those Kings
were the Messias for that that was their question it appeareth plainely by his answer hee confessed and cryed not but confessed I am not the Christ Iohn 1. 20. That was one reason why not Herod onely but all Ierusalem with him were so troubled when they heard that the Messias was borne Matth. 2. 3. The fift and last question is how this woman being a Samaritan should come to know 1. That there should come a Messias 2. That he was now comming 3. That when he came he should more fully and perfectly instruct the Church in all things that concerne Gods worship and their saluation then euer they were instructed before I answer 1. She might know it by hearing that the Iewes of all sorts had now for a good while liued in an expectation of the Messias comming Euen at that time when Christ was borne there were many that looked for redemption in Ierusalem Luke 2. 38. One while they thought Iohn to be the Messias Luke 3. 15. All men mused in their hearts of Iohn if he were not the Christ. Another while they thought our Sauiour himselfe to be he as may appeare both by their reasoning among themselues Iohn 7. 40. Many said of a truth this is the Prophet others said this is the Christ and by the question they mooue to him how long dost thou make vs to doubt if thou be the Christ tell vs plainely Iohn 10. 24. 2. Shee might know this well by the bookes of Moses for the Samaritans as well as the Iewes did receiue the bookes of Moses and there it was written that the Scepter should not depart from Iudah till Shilo came Gen. 49. 10. And they all saw that the Scepter was either altogether or almost now gone from Iudah So Moses prophecying of him had said That hee should bee such a Prophet as God would put his words into his mouth and he should speake all that God commanded him Deut. 18. 18. Hauing thus opened the meaning of the words let vs obserue the Doctrine which the holy Ghost intendeth to teach vs in them And first in that this woman though she were but a Samaritan no member of the true Church and one also that had liued long in grosse sin yet had this measure of knowledge in the Principles and grounds of the true Religion for she knew 1. That the Messiah should come 2. That he was now comming 3. That when he came he would teach the Church all things and this knowledge she got not now by conference with Christ but had it before We learne That it is no certaine signe of grace to haue some knowledge of the truth knowledge is no grace peculiar to the Elect but a common gift No man hath cause to blesse himselfe in this as in an argument that he is in the state of grace that he knoweth somewhat in Religion For 1. There be and euer haue beene many very wicked and gracelesse men that haue had knowledge of sundry excellent grounds and principles of the truth Paul saith of the wicked Iewes that they knew Gods will and were instructed out of the Law Rom. 2. 18. 2. Such there are that are farre better perswaded of their owne knowledge then any of Gods seruants are whereas the godly are poore in spirit euer complaining of their ignorance they thinke they haue knowledge enough they are highly conceited of their owne knowledge are we blinde also say the Pharisees Iohn 9. 40. 3. Yea it cannot be denied that many such haue had more knowledge indeed then many of Gods children Iudas doubtlesse knew more then many of Christs good hearers did and Sathan the Prince of darknesse knoweth the truth much more cleerely then many of Gods Elect doe he could say to Christ euen then when he was vnknowne to the greatest part of the Church Mar. 1. 24. I know thee who thou art euen that holy one of God 4. Yea it is certaine that the knowledge that many wicked men haue and the high conceit they haue of it is that that maketh them more wicked then otherwise they would be What is it that maketh them to despise the meanes of grace and scorne such as follow Sermons Surely this perswasion that they know enough for their saluation they can say their ten commandements the Lords prayer and the Articles of their faith they know they must loue God aboue all and their neighbours as themselues they can speake of many parts of the Word and of the Principles of Religion They know Christ dyed for sinners and that is enough Of those men that may be said which the Prophet speaketh Esay 47. 10. Thy wisedome and thy knowledge they haue caused thee to rebell and thou hast said in thy heart I am and none else And that which Salomon speaketh Pro. 26. 16. The sluggard is wiser in his owne conceit then seuen men that can render a reason Three waies there be whereby many gracelesse men attaine to some knowledge of the truth 1. By the light of nature for some Principles of the truth God hath engrauen in euery mans heart by nature Rom. 1. 19. That which may bee knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them 2. Some of them God goeth further with for he disposeth so of them in his prouidence that they liue in his Church and vnder the meanes they cannot choose but get some knowledge euen by tradition though they haue no desire of it nor loue to it at all Such a one was this woman And that makes the Apostle say to the Corinthians 1. Cor. 8. 1. We know that we all haue knowledge 3. Some the Lord goeth yet further with for by his Spirit he doth enlighten them The Apostle speaketh of such as may fall into the vnpardonable sin and saith they were enlightened Heb. 6. 4. The Reasons why God maketh this gift of the knowledge of his truth so common are worthy to be obserued why he giueth such meanes of knowledge such measure of knowledge euen to wicked men For we may be sure of this God is not so prodigall as to mispend his goods to cast away his gifts but where he bestoweth them he seeth well he shall make a gaine and aduantage of them There are therefore two Reasons of it 1. In respect of the Reprobate For this is done to make them inexcusable and to increase their condemnation For as no wicked mans condemnation shall be so heauie as his that hath had most knowledge Luke 12. 48. So to them that God hath ordained the most heauie condemnation to them he giueth the meanes of knowledge So speaks the Apostle euen of that diuine light that God giues to the naturall man by his works the inuisible things of God from the Creation of the world are cleerely seene being vnderstood by the things that are made euen his eternall power and God-head so that they are without excuse Rom.
now truth of grace in her not onely affirmes that Christ had told her all that euer shee did but also alledgeth this as an argument to prooue him to be the Messiah the Sonne of God We learne this Doctrine That the Lord is priuy to all the wayes of men and can tell vs all that euer we did But this Doctrine and the Vses of it we haue alread handled in the fourteenth Lecture and therefore I will passe by it here Lecture the foure and fiftieth Iune 19. 1610. IOHN IIII. XXX FOlloweth now the successe God gaue to the zealous endeauours that this Woman vsed to draw her neighbours vnto Christ which is set downe in this verse In which we are to obserue that which we may wonder at if we obserue it well 1. That vpon her speech they went out of the City and came to Christ and 2. They were a great many that did so as may appeare verse 39. 41. 3. They beleeued vpon her report that he was the Messiah verse 39. Now from hence we haue this instruction to learne That the conuersion of a man to Christ dependeth neither on the worthinesse of the party that is conuerted nor on the excellency of the meanes whereby he is conuerted but onely vpon the free grace and pleasure of Almighty God This is that the Apostle teacheth Iam. 1. 18. Of his owne will begat hee vs with the word of truth Rom. 9. 18. He hath mercy on whom he will haue mercy and whom he will he hardeneth But the truth of this Doctrine shall more cleerely appeare to you in these points 1. He giues the meanes of grace to some and denyeth them to other euery whit as worthy as they hee forbad Paul to preach in Asia or Bithynia and called him to preach in Macedonia Acts 16. 6 7 10. Our Sauiour did that at Capernaum which he refused to doe at Nazaret his owne country as Elias was sent to a widow in Sarepta and not to any of the widdowes that were in Israel and Elizeus clensed Naaman the Syrian where as there were many lepers in Israel that were not clensed by him England hath had the preaching of the Gospell these fiftie yeares together Spaine nor Italy neuer had it since the daies of the Primitiue Church nay Ireland for the most part though it be vnder the same gouernment neuer had it nay euen in England many Townes haue had it without intermission these 50. yeares together many neuer had it yet And what may be imagined to be the cause of this Surely this hath come to passe neither by chance nor by the will of man but it hath beene the Lords doing alone He that said Amos 4. 7. I haue with-holden the raine from you and I caused it to raine vpon one City and caused it not to raine vpon another City it is he onely that hath caused the Word to be preached in some places and caused it not to be preached in other some And what hath mooued him to do this Surely no worthinesse he saw in these Countries townes or persons to whom he granted his Gospel aboue the rest to whom he hath denied it but his good pleasure onely as the Apostle teacheth 2. Tim. 1. 9. Hee hath called vs with an holy calling not according to our owne wrokes but according to his owne purpose and grace which was giuen to vs in Christ Iesus before the world was Secondly among those to whom he giues the meanes we shall finde to some they are blessed Others euery whit as worthy and more likely to receiue good by them are neuer the better for them 1. Some few in those places that enioy the meanes feele Gods power in them to their conuersion Ier. 3. 14. One of City and two of a Tribe and the greatest part by farre is neuer the better for them Matth. 22. 14. Many are called but few are chosen 2. Some simple rude people are wont to finde such a blessing on the meanes as that they attaine to great measure of knowledge and grace by them whereas others of better nature capacity and education enioying the very same meanes can feele no sweetnesse or power in them I giue thee thankes O Father Lord of heauen and earth saith our Sauiour Matthew 11. 25. that thou hast hidden these things from the wise and prudent and reuealed them vnto habes 3. Some that haue beene notoriously and infamously wicked we see are oft conuerted by the meanes and made new men Others become most vile and wicked men by them that were very ciuill and morall men before By the same Ministry whereby the Publicans and Harlots were conuerted the Scribes and Pharisees were made outragiously wicked Matth. 21. 31 32. And from whence commeth this that the meanes of saluation do good on some and no good on other Surely not from the worthinesse of the persons that are conuerted or from the excellencie of the meanes but onely from the good pleasure of Almighty God according as we haue seene Euen so O Father for so it seemed good in thy sight Matth. 11. 26. He hath mercy on whom he will haue mercy and whom he will he hardneth Rom. 9. 18. 3. Though he doe vse to worke by meanes yet the meanes he is wont to worke by are so weake and simple that they are more likely to hinder his worke then to further it at all In his most miraculous workes he hath beene wont to vse meanes but they were such as all the world might see had in themselues no force at all to effect that which he wrought by them See this Iosh. 6. 3. 〈◊〉 They must 1. Goe round about the City for sixe daies together once a day and seuen times the seuenth day 2. The last time they had gone round about it the Priests must blow the trumpets of Rams-hornes seuen times 3. When these trumpets had beene blowne the seuenth time all the people must giue a shout and then the walls fell downe flat Doe you not thinke the men of Iericho scorned them all this while and thought them out of their wits The like we shall see in a miraculous cure done vpon Naaman the Leper he must go wash himselfe in â—…ordan seuen times and then he should bee cleane 2. Reg. 5. 10. And vpon a man that was borne blind Christ made clay with his spittle and aâ—…nointed the eyes of the blinde man with the clay Iohn 9. 6. And so doth he in the great worke of mans conuersion vse meanes yea he hath set downe and appointed in his Word what meanes he will vse and without which he neuer vseth to worke But what are these meanes Surely 〈◊〉 Corinthians 1. 21. The foolishnesse of preaching that is 1. Preaching which the most men and wisest men in the world all that perish esteeme contemptibly of and account meere foolishnesse 1. Cor. 1. 18. 23. 2. The preaching of such men as haue no shew with them in the world no outward meanes to draw
had him among them for they receiued such confirmation in their Faith by that which they heard from him as they professe to the woman that the light they receiued from her was nothing to that they had gotten by hearing of him By her speech they were brought to beleeue that he was a Prophet but by hearing of him they were well assured that he was more than a Prophet euen the Sauiour of the world The foure verses diuide themselues into two parts For the Euangelist setteth downe First the beginnings of the faith and conuersion of the Samaritans verse 39 40. Secondly their encrease and proceedings therein verse 41 42. In the beginning of their faith he obserueth three things First the cause and meanes whereby it was wrought Secondly the effect and fruit whereby it shewed and manifested it selfe verse 40. Thirdly the respect Christ had vnto them when he saw it in them The meanes whereby these beginnings of faith were wrought in them was that which they had heard the woman say of him And what was that they heard the woman testifie that is protest and affirme with great earnestnesse and affection as Iesus being troubled in spirit testified and said that is spoke it with great earnestnesse and vehemency of affection verily verily I say vnto you that one of you shall betray me Ioh. 13. 21. that he had told her all things that euer she did How this is to be vnderstood we heard when I spake of verse 29. He had told her sundry things that were so secret viz. that she had had fiue husbands and that now she liued in whoredome that by that she knew well he was able to tell her all that euer she did and therefore out of the aboundance of her affection in an Hyperbole and excessiue kinde of speech she said and testified that he had told her all that euer she did which they had reason to giue credit to because out of her zeale and desire to doe them good she was so willing to publish her own disgrace And this speech of the woman whereas one would haue thought it might haue made them affraid to come vnto Christ lest he should haue told them also all their secret sins yet God so prepared their hearts wrought so with them that this was that that brought them to beleeue and to come vnto him For by this they vnderstood he must needs be a Prophet at the least and because the Church had now bin long without any Prophet and they knew by the Scriptures that about this time the Messias was to come they were induced to beleeue that this was indeed the Messias The effect and fruit whereby these beginnings of their faith did shew and declare themselues are set downe vers 40. When they were come to him they besought him that he would tarry with them So soone as they were come to him euen before they had heard him themselues that it may appeare to be a fruit of that faith which the womans speech had wrought in them they earnestly inuite him to come to their City and to tarry with them And this they did partly to shew their loue and respect vnto him in giuing him entertainement and chiefly out of that desire they had to be instructed by him and to be further confirmed in that faith which was already begun in them The respect Christ had vnto them when he discerned these beginnings of faith in them is set downe in the last words of verse 40. for he yeelded to their request and abode with them two daies And this shall suffice to be spoken for the interpretation of this Text Now let vs come to those Doctrines that the Holy Ghost intendeth to teach vs from this example First then we must obserue here how easie of beliefe these Samaritans were first vpon the speech of one poore woman many of them beleeued in Christ. She told them he had made knowne to her all that euer she had done she told them this in a very earnest manner she appealeth to their conscience whether this could be any other than Christ she desired them to go with her vnto him and hereupon many of them beleeued and went out vnto him to inuite him vnto their City Secondly the Holy Ghost commendeth them for this and our Sauiour giueth that approbation vnto them in this and sheweth that respect vnto them for it as we shall scarce reade he did the like vnto any other And from thence we haue this Doctrine to learne That it is a great grace of God and signe of election in any to be tractable and teachable easily drawne to receiue and beleeue the truth of God ready to yeeld vnto it when it is once reuealed vnto him True it is that men may be too credulous and light of beliefe it is noted for the property of a silly man to belieue euery thing he heareth the simple beleeueth euery word Pro. 14. 15. They should not be so simple as in the matters that concerne their soules to receiue ought vpon the credit of any man how good soeuer he be no nor vpon the credit of a whole Church but they ought in this case to try before they trust to examine that that is taught them by the holy Scriptures whosoeuer hath bin their Teacher So it is said of those worthy Christians at Beraea that they examined diligently the Doctrine euen of Paul and Barnabas they examined their Doctrine by the Scriptures and are commended for it Acts 17. 11. Yea we haue a straight commandement for this take heed what yee heare Mar. 4. 24. proue all things 1. Thess. 5. 21. But yet when once the truth is reuealed to them they ought to yeeld presently vnto it to receiue it with all readinesse So it is said of those worthy hearers Acts 17. 11. that they receiued the word with all readinesse of minde This readinesse consisteth in foure points 1. When we goe to heare or reade Gods Word we should goe with an open heart willing to learne whatsoeuer God shall be pleased to teach vs. This minde was in Cornelius Act. 10. 33. we are all heere present before God to heare all things that are commanded thee of God This is made a note of the true subiects of Christ Esay 32 3. The eyes of the seeing shall not bee shut and the eares of them that heare shall hearken As if he should say Whatsoeuer they see they shall willingly see and whatsoeuer they heare they shall willingly heare We should euen be glad to vnderstand and learne whatsoeuer God shall be pleased to teach Acts 2. 41. The faithfull are called such as gladly receiued the Word 2. When we go to heare or reade Gods Word we should goe with a full resolution that when he shall reueale his will vnto vs we will obey it This resolution was in the Church he will teach vs of his waies and we will walke in his paths Esay 2. 3. This minde was in Dauid Psal.
in that respect to light all things that are reprooued or fit to be reprooued are made manifest by the light Ephes. 5. 13. And we should be so farre from fretting at the Ministry of the Word for this as we should honour it for nothing more as acknowledging in this the cooperation of Gods spirit with it as that man did of whom the Apostle speaketh 1. Cor. 14. 24 25. He is conuinced of all he is iudged of all And thus are the secrets of his heart made manifest and so falling downe on his face he will worship God and report that God is in you of a truth 3. It is profitable for you to be particularly spoken to in the Ministry of the Word yea you should desire it alwaies when you come to heare Psal 85. 8 I will hearken what the Lord God will say in or to me secundum 72. vulgatam Latinam for he will speake peace to his people and to his Saints As if he should haue said If I be one of Gods people how much soeuer Gods Word seemeth to be against me yet I know it will in the end tend to my comfort Thus he esteemed of it Let the righteous smite me it shall be a kindnesse and let him reprooue mee Psal. 141. 5. and thus God saith his Word will euer proue to them that be vpright doe not my words doegood to him that walketh vprightly Micah 2. 7. And indeed this is the wisedome of a Christian in his hearing Pro. 14. 8. The wisedome of the prudent is to vnderstand his way 4. If that that is spoken be according to the Word thou oughtest humbly to receiue it and take heede how thou spurne against it whatsoeuer thou thinkest the Preachers affection was in deliuering it Remember how great a sinne and dangerous a signe it is to stumble at the Word the Apostle makes this a property of most wicked men and such as shall haue no benefit by Christ and saith they were in Gods eternall counsell appointed thereunto 1. Pet. 2. 8. Yea consider that it is a dangerous sin thus to censure and iudge of the Preachers purpose and affection when thou canst not iustly blame any thing he hath said this people are as they that striue with the Priest Hosea 4. 4. Lecture the eightie one Februarie 19. 1610. IOHN IIII. XLV WE haue already heard that in this and the two former Verses three principall things were offered to our consideration First our Sauiours refusing to exercise his Ministry at Nazaret Because he knew he could haue no honour there Secondly the Reason why he could haue no honour there Because it was his owne Country Thirdly the entertainement he found in other parts of Galile though he could haue none in Nazaret his owne towne The two first points we haue already finished and now it remaineth that we proceede vnto the last which is set downe in this verse And in it three things also are to be obserued First the readinesse of the Galileans to entertaine Christ and his Ministry in these words Then when he was come into Galile the Galileans receiued him Secondly the Reason why they were so ready to giue him this entertainement in these words They had seene all the things that he did at Ierusalem at the Feast Thirdly the occasion whereby they came to see all those things that he had done at Ierusalem at the feast in these words For they went also vnto the Feast Now for the first of these three parts it is first to be enquired what the Euangelist meaneth when he saith here the Galileans receiued him and we shall finde men haue beene said to receiue Gods Prophets 1. When they haue harboured them and entertained them with loue and kindnesse to their persons as Matth. 10. 41. He that receiueth a Prophet in the Name of a Prophet and a righteous man in the Name of arighteous man and that is expounded verse 42. Whosoeuer shall giue to one of these little ones to drinke a cup of cold water c. And in this sense the Galileans receiued Christ for he found not so much kindnesse this way in any as in the Galileans Matth. 27. 55. Those good Women which had ministred to him of their substance in his life time and shewed more loue to him at his death than the Apostles themselues did and after his death prouided carefully for his buriall were such as had followed him from Galile 2. When men haue willingly heard them and obeyed their doctrine they haue beene said to receiue Gods Prophets Matth. 10. 14. Whosoeuer shall not receiue you nor heare your words And in this sense also the Galileans receiued him for they heard him gladly and flocked after him all their Synagogues were open to him Matth. 4. 23. He went about all Galilee preaching in their Synagogues Yea they so followed him not on the Sabbath onely but on other daies that they gaue him no rest In so much as when he being at Capernaum had gotten out priuily before day out of Peters house where he lay into a solitary place to retire himselfe first Peter and some with him went to looke for him and when they had found him told him All men seeke for thee Mar. 1. 37. And after it is said Luke 4. 42. The People sought him and came to him and kept him that he should not depart from them Neither would they haue suffered him to haue gone but that he told them verse 43. Surely I must preach the kingdome of God to other Cities for therefore am I sent Now from this that our Sauiour that could haue no honour in Nazaret found such entertainement among the rest of the Galileans this Doctrine ariseth for our instruction That the true Prophets and Messengers of God shall be sure to finde some that will receiue them and their Ministry though they be reiected by others See the proofe of this in three points First they shal be sure to find some that will reuerence and honour them for their gifts and calling Mat. 13. 57. A Prophet is not without honour Secondly they shall be sure to find some friends that will be ready to shew kindnesse to them Euery faithfull man hath a promise that God will minister vnto his necessities that though he cannot be sure he shall be rich and liue plentifully yet he may be sure to haue that that God shall see needfull and good for him he shall haue sufficiency Psal. 34. 10. They that seeke the Lord shall want nothing that is good And 37. 19. In the dayes of famine they shall haue enough So verse 25. I haue beene young and now am old yet haue I not seene the righteous forsaken But no faithfull man hath so many promises for this as the faithfull Minister hath Deut. 10. 9. Leui hath no part nor inheritance with his brethren for the Lord is his inheritance as the Lord thy God hath promised him Therefore when Christ had in the first sending out
confirmed and increased in these words I haue now read vnto you Thirdly the confirmation and stablishment which he receiued in his faith by these meanes and the fruit whereby he declared it in the latter end of the 53 Uerse The first of these three points we finished the last day it remaineth now we come vnto the second namely vnto the meanes whereby the faith that was begun in him was confirmed and increased Now in these words two principall things are to be considered First his seruants meeting of him and bringing him word of his sonnes recouery Verse 51. Secondly the enquiry he made of them concerning the iust time of his sonnes recouery and the satisfaction that he receiued therein Uerse 52 53. For the first it is worthy to be obserued here what care these seruants had of the comfort of their Master first they knew how much the sicknesse and danger of his sonne did disquiet and trouble him Secondly they knew that he was gone to Cana vnto Christ to seeke helpe for him Thirdly so soon therfore as they perceiued that the child was recouered they come to tell him that they might ease him of his griefe and comfort him and would not let him abide in his griefe till he might come home and see his sonne recouered but they come to bring him the newes of it Fourthly there comes not one seruant onely to bring him this newes but sundry of them each of them being vnwilling as it should seeme to be ouer-gone by another in this duty to their Master Fifthly yea they shewed great care not to deceiue their Master with false newes and therefore they did not come forth so soone as they perceiued the child began to mend for it is said they met not with their Master till the day after the child began to amend and Cana being but fiue miles or thereabout from Capernaum and the child beginning to mend about one of the clocke in the after-noone they might haue beene with him the same day if they had come forth presently but they would be well assured that he did mend indeed and therefore they taried a while that they might haue some proofe of his amendment before they went and thereupon they come and tell their Master confidently Thy sonne liueth that is he is recouered and past the danger of this his sicknesse The seuer hath left him as Verse 52. The Doctrine that we are to learne from the example of these seruants is this That it is the duty of euery seruant to loue his Master to desire and seeke the comfort of his Master This Doctrine concerning the duty of seruants peraduenture will seeme to many not very profitable or fit to be stood vpon But I would haue such to consider First that my Text drawes me to it and I must not seeke matter but take such as my Text giues me direct occasion to speake of Secondly that this is a Doctrine very necessary to be taught sometimes Obserue I pray you in the Epistles of the Apostles how oft this point is taught and with what earnestnesse it is vrged Ephes. 6. Colos. 3. 1 Tim. 6. Tit. 2. 1 Peter 2. And marke how the Apostle concludes it 1 Tim. 6. 2. These things teach and exhort And Tit. 2. 15. These things speake and exhort and rebuke with all authority I will therefore handle this point as briefly and profitably as I can so as not seruants only but all you that heare me may receiue some benefit and edification by it This is then the Doctrine That euery seruant is bound to loue his Master to desire and seek the comfort of his Master And that which you shall heare me speake concerning the duty that the seruant owes to the Master you must vnderstand to be meant as well of the duty that the seruant owes to the Mistris For there is the like reason for both and thus runs the Commandement whereby all inferiours are taught their duty to their superiours Exod. 20. 12. Honour thy Father and thy Mother that is the superiour of either sexe Say a seruant should be neuer so true vnto his Master neuer so diligent neuer so profitable yet if he loue not his Master if he desire not by all the meanes he can to procure the comfort of his Master he hath not discharged his duty before God We haue here in the Text an example of seruants that yet were not conuerted to the Faith and it should be a foule shame for seruants that professe the Gospell to go behind them in this duty to their Masters But I will giue you examples also of such seruants as no Christian seruant of what degree soeuer can disdaine to propound to himself for his imitation The one is Eleazar Abrahams seruant and steward of his house of whose loue to his Master and care to procure his Masters comfort we shall read Gen. 24. He saw what a trouble it was to Abraham when he was old for feare his sonne Isaac should take a wife of the Canaanites and what a comfort it would be to him if he might see him matched with one of his owne kindred See the maruellous loue of this man to his Master and care he had of his comfort First in the diligence he shewed in the businesse Ver. 33. When he was come to Labans house they set meat before him but he would not eat till he had done his Masters businesse And so soone as he had obtained his suit and done his businesse though his entertainment were very good he would not be stayed one day longer but would needs returne to his Master with all speed as you shall find Ver. 54 56. because he knew well what a comfort it would be to his Master when he had vnderstood how he had sped Secondly you shall obserue his loue to his Master in the ioy he took in that good successe God had giuen him in his businesse not so much in respect of himselfe or any reward he looked to receiue for his good seruice but euen for his Masters sake because he knew how great a comfort it would be to his Master See this Ver. 26 27. when he perceiued that God had brought him directly and safely to Bethuels house The man bowed himselfe and worshipped the Lord and said Blessed be the Lord God of my Master Abraham which hath not with-drawne his mercy and truth from my Master See still all his respect was to his Master A good seruant will reioyce in his Masters comfort as much as in his owne it will do him good to see his Master prosper The other example is Nehemia who was Cup-bearer or Taster to the greatest Emperour that was then in the world and he professeth of himselfe Neh. 2. 1. That he had neuer been wont to be sad in the presence of his Master Why was that vnlawfull No doubtlesse it well beseemes a Christian to be sad sometimes Sorrow is better than laughter for by the sadnesse of the