Lectures Upon John 4

Lecture the sixty third. August 28. 1610. JOHN IIII. XXXVII, XXXVIII.

WE heard the last day, that these two verses do contain the third and last Argument, whereby our Savior stirreth up the Apostles to zeal and diligence in their Ministry; which is taken from the easiness and facility of that work, they were to be employed in, in comparison of that, wherein their fellow-servants, the Prophets, had labored. And in this argument, three things we heard are offered to our consideration: First, that the Prophets and Ministers under the Law were fowers, the Apostles and Ministers of the Gospel are reapers. Secondly, that the service and labor of the Apostles, was to be (in this respect) far more easy and comfortable, than the labor of the Prophets had been; because by the Prophets Ministry, the people of God were prepared to their hands, and made ready to receive and obey the truth. Thirdly, that the Prophets shall be no whit discontented at this, when they shall understand, that the Apostles have done much more good in their Ministry, than themselves were able to do; but rejoice in it rather.

The first of these three points, we finished the last day. It follows now that we proceed to the two last.

First then we must inquire how this is to be understood, that our Savior saith here to the Disciples, They should reap that, on which they bestowed no labor, and that other men, (viz. the Prophets) had labored, and they were entered into their labors: seeing we know; first, that the Ministry of the Word now, is an office that requires great labor and pains, as well as it was under the law. Neither shall a man ever be able to do good in this calling, unless he be a painful man. The faithful Ministers are called 〈 in non-Latin alphabet 〉 , 1. Tim. 5. 17. To pull men's souls out of the kingdom of Satan, and to bring them unto God, is an endless piece of work, a labor of all labors. It were a matter of far greater ease, for a man to take upon him the charge of so many Bears and Wolves, than the charge of men's souls. Let other men think of us as they please (that of all men we earn our livings with most ease, that a very mean recompense will serve for the work that we do) I do assure you, there is not a Minister, that is conscionable and careful to do good, but he would oft be ready to wish, he might live in any calling, rather than in this, were it not for three things:

First, the conscience we make of our duty, and the necessity that is laid upon us, to employ the gifts God hath given us, 1. Cor. 9. 16.

Secondly, that the work it self (though painful) is a worthy and excellent work, 1. Tim. 3. 1.

Thirdly, the respect we have to the recompense of reward, that we shall receive for this work, in doing this thou shalt save both thyself and them that hear thee, 1. Tim. 4. 16.

2. As for the Apostles, their labors were equal, if not far greater, than any of the Prophets. This will be plain, if we shall but mark what one of them reporteth of his own labors, 2. Cor. 11. 23. unto 28.

How is it then that our Savior maketh the labor of the Apostles nothing, in comparison of the Prophets? The answer is:

First, it was not so great amongst the Jews, as the Prophets had been, because the Prophets by their ministry had prepared the Jews, and made them ready and desirous to receive the Gospel in the ministry of the Apostles.

Secondly, though it were amongst the Gentiles, as great as the labor of the Prophets had been amongst the Jews, yet was it in this respect more easy and comfortable, because they did see much fruit of their labors, and so did not the other.

This then is the Doctrine we are to learn from hence:

That the forwardness and readiness of a people, in receiving and obeying of the truth, gives great encouragement to the Minister, and makes his labor far more easy and comfortable unto them. The Preacher of the Word may receive either great help or great hindrance in his ministry, even from his people and auditors. When he is to speak to a people, that he knows come with a prejudice against his person or gifts, or such as he hath no hope to do good on, he cannot do his work so comfortably and cheerfully as he should. Such hearers discourage him greatly, and cause him to do the work of the Lord more heavily, with less life and spirit than he ought. True it is, this may be our fault: for we should do the Lord's work faithfully and cheerfully, whatsoever our hearers be. Indeed, in private, the servant of God may, and ought to forbear to reprove some, even when they do most grievously dishonor God; and refuse to speak good things in their hearing (yea, though he be asked) but sit amongst them, as though he had nothing to say; when they be such, as he hath just cause to think, are despisers of the Word, and will be never the better, but the worse rather, for that which he shall say. Pro 9. 7. He that reproveth a scorner, purchaseth to himself shame, and he that rebuketh the wicked, getteth himself a blot. And verse 8. Rebuke not a scorner. Pro. 23. 9. Speak not in the ears of a fool: for he •… will despise the wisdom of thy words. We have two notable and strange examples for this silence. When railing Rabshakeh had spoken most blasphemously against God, it is said, The people of God held their peace, and answered him not one word, and that Hezekiah had commanded them not to answer him, 2. King. 18. 36. Another example we have of our Savior himself, of whom it is oft noted, that (though he were able to speak so graciously and effectually as he was, yet) in the presence of wicked men, he kept silence from good words. It is said, that Herod questioned with him in many words, but he answered him nothing, Luke 23. 9. And when he was accused, both before the High Priests and Pilate, of many things that did nearly touch both the credit of his Doctrine, and the glory of God, and they provoked him earnestly to speak and answer for himself, yet would he say nothing; in so much that they marvelled greatly at him, that he was so mute, Mark 14 60, 61. and 15. 4, 5.

Let no wicked man think, that when he swears, or talks profanely and beastly, in the hearing of such as have a note for profession of Religion, and they hold their peace, that it is either because they are fools, and can say nothing, or base minded, and dare say nothing; for God hath enjoined them silence, and forbidden them to meddle with thee: therefore they can say nothing, therefore they dare say nothing. Thou art a privileged person (I tell thee) and I dare say, thou gloriest much in it. But thou wilt find it a woeful privilege one day. Cain had such a privilege and protection, Gen. 4. 15. God forbad all men to kill him, or to touch him, because he would have him to be spectacle of his wrath unto men. And thou hast a privilege too, God hath forbidden all men to rebuke thee, to speak of good things in thy presence, that thou mayest go on, and fill up the measure of thy sin, to such as thou art, the Lord himself speaketh in this manner, Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes, Eccles. 11. 9. If thou hadst so much grace, as to judge rightly of this thy privilege, thou wouldst take small pride in it: but pray rather, that thou mayest so live, as no godly man may be unwilling, or afraid to reprove thee, according as David, a great King did, Let the righteous smite me (said he) it shall be a kindness, and let him reprove me, it shall be an excellent oil, Psal. 141. 5. But you must observe, that when our Savior Christ was thus silent, he stood as a private person. In his public ministry he spake good things, and taught the will of God nevertheless freely and boldly, though the Pharisees, and other wicked men were present, when he taught. And by his example we are taught, that we should not be daunted nor discouraged in our ministry, by the presence of any wicked man whatsoever he be, but we should do our work faithfully and cheerfully, whatsoever our hearers be. For first, though any come to hear us with never so bad a mind, God can, and doth oft catch him, and change his mind, as he did the officers, whom the Pharisees had sent to apprehend Christ, John 7. 45, 46. and that unbeliever, 1. Cor. 14. 25. Secondly, and though he do not so, yet our labor shall not be lost upon them; no, not upon the carpers, the scorners that hear us: for they shall one day know, there hath been a Prophet amongst them, Ezek. 33. 33. yet though this be an infirmity in a Minister, to do his work heavily, amongst such as he seeth no hope to do good upon, yet it is such an infirmity, as the best of God's servants have been subject to; they have been apt to receive great discouragement in their ministry, by a bad auditory. When God had made known unto Ezekiel, what a bad auditory he should preach unto, Ezek. 2. 3— •… 5. They are impudent children, and stiff-hearted, surely, they will not hear thee, neither will they cease: for they are a rebellions house: it is said, Chap. 3. 14. He went to preach to them in much bitterness and grief of spirit: but (saith he) the hand of the Lord was strong upon me: that is to say, Else I had never gone. It may seem by that speech that John the Baptist used, when he saw many of the Pharisees and Sadducees come to hear him, O generation of vipers, who hath warned you to flee from the wrath to come? Matth. 3. 7. that he was never a whit proud of such hearers. No more, surely, are any of us now, to see notorious drunkards, or whoremongers, or blasphemers, or profane fools, that scorn all goodness, come to hear •… e us. On the contrary side, when we have such a people to hear us, as show by their constancy and cheerfulness in hearing, and by their conversation also, that they are such whose hearts God hath prepared to receive and obey his truth; it doth us good to preach to such a people, be they never so learned: this gives heart and cheerfulness to us in our ministry, and even set; an edge upon our gifts, and makes us do our work with more freedom of spirit, and with a larger heart than otherwise we should. The zeal and fervency, which people show in hearing, doth even warm their Minister, and make him more zealous. The Apostles had excellent gifts, you know, and yet the goodness of their audience did even mend their gifts. Though they had received commission to preach to all Nations, Matth. 28. 19. yet they were at first unwilling to go to the Gentiles. How did God encourage them? Surely, by making known the forwardness and readiness of the Gentiles, to receive the Gospel. Before Paul preached to the Gentiles at Antioch, they besought him to do it, the whole city came together to hear the Word of God; and upon their first hearing of the Word, they shown much gladness when they heard that God had allowed his Word to be preached to the Gentiles, and commanded it also; yea they glorified the Word of the Lord, Acts 13. 42. 44. 48. This made Paul so zealous and forward to go to Macedonia, he saw in a vision a man of Macedonia that prayed him saying, come over into Macedonia and help us, Acts 16. 9. That made him show such a zealous desire to go and preach to the Romans, because they were so good a people, Rom. 〈◊〉 . 8. 10. Yea, our blessed Savior himself received (as it were) some help, and increase of gifts, by the forwardness and zeal of his hearers, seeing the multitudes (that flocked so to hear him) he went up into a mountain (that they might the better hear him) and be opened his mouth (set and bent himself to speak so as they might hear and understand him) and taught them, Mat. 5. 〈◊〉 , 〈◊〉 . What made him deny so much time to himself from preaching, as might serve even for his necessary repast, both at this time, and also, Mar. 3. (insomuch, as his kinsfolk even thought him mad for it, Mar. 3. 21.)? Surely, the zeal of the people, and their great desire to hear, the multitude cometh together again, so as they could not so much as eat bread, Mar. 3. 20. And if the Apostles, and Christ himself had even need, or at least received good by this help, how much more may we?

The Reasons of this Doctrine are two:

1. The faithful Minister hath no joy comparable to this, when he seeth the forwardness of God's people, in receiving and obeying the truth. John the Baptist rejoiced to see his hearers flock after Christ. John 3. 29. The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice: that is, that the Bridegroom's voice is so well accepted, that he finds so good entertainment with the Bride.

2. The more zealous and prepared the audience is, the better assistance of his Spirit God is wont to give to his servants. As it is with thy prayer; the better thy heart is prepared to pray, the more comfortable and fruitful shall thy prayer be, when he prepares our hearts, then will he cause his ear to hear, Psal. 10. 17. So it is with thy hearing, when thou comest best prepared to hear, then shall the Minister preach best, and most to thy comfort. And that is the cause, why God's people have ever found his presence most gracious and comfortable in the most solemn assemblies, as you have heard before. This, you that can remember our public fasts, can witness from your own experience.

1. To persuade all Christians to the love of the most solemn assemblies of God's people, where the most and best of God's people are wont to meet together.

2. To exhort God's people to give all good encouragement to their faithful Minister, Heb. 13. 17. If they do not their work with joy, it will be unprofitable for you. And that, the hearers may do three ways. First, by their diligence in coming to the assemblies, and frequenting their ministry, that (as we have heard) wrought even in Christ himself great alacrity and readiness to the work of his ministry. Secondly by showing cheerfulness and diligence in attention when they are present, as our Saviors hearers at Nazareth did, Luke 4. 20. the eyes of all them that were in the Synagogue were fastened on him. And as the cripple at Lystra did, he heard Paul with that attention and cheerfulness, as Paul perceived by his very countenance that he had faith to be healed, Act. 14. 9. Thirdly, by obeying and practicing their doctrine, and causing their teachers to see how they profit by their ministry, and that is the greatest encouragement of all other, obey them and submit yourselves that they may do their work with joy, Heb. 13. 17. And on the other side nothing humbles and afflicts the faithful Minister more then to see the unto wardnesse of his people. I fear when I come, my God will humble me among you, and that I shall be wail many that have sinned and have not repented, &c. 2. Cor. 12. 21.

Lecture the sixty fourth. September 4. 1610. JOHN IIII. XXXVII, XXXVIII.

WE have already heard, that these verses contain the third and last reason our Savior useth to encourage and stir up his Disciples to diligence in their ministry, which is taken from the easiness and facility of that work wherein they were to be employed, in comparison of that wherein the Prophets, their predecessors, and fellow servants had labored. And in this argument, three points have been observed, as you have heard. The two first of these points, we have already finished: it remaineth that we proceed to the third and last of them.

The third point is evidently grounded upon the last words of the 36. verse That both he that soweth, and he that reapeth may reioyee together. The handling of which words I have referred to this place, because they do more naturally belong unto this third, than unto the second argument. Now for the meaning of the words, that we may the better receive instruction from them, we must understand, first, that by him that soweth is meant the Prophet and the Minister of the Old Testament: by him that reapeth the Apostle and Minister of the New Testament, as I have already shown.

Secondly, that the Prophets rejoicing, was for the success and fruit, not of their own labors so much, as for the fruit of the Apostles labors. The Prophets should rejoice, to see what good the Apostles had done in their ministry.

Thirdly, that this is not so to be understood, as if the Prophets being then in heaven, did particularly understand what good the Apostles did upon earth. For we have just cause to doubt, that the faithful that are departed this life, do not know in particular, what is done by us upon earth, further than God is pleased by the ministry of the Angels, or otherwise to make it known unto them, when he seeth it may tend to the increase of their joy, and for the benefit of his Church upon earth.

How is this then to be understood, that the Prophets should rejoice in the fruit of the Apostles Ministry? for if they knew it not, they could not rejoice in it.

I answer: first, they knew it in part while they lived: for God revealed it to them by his spirit, how knowledge and grace should abound in the Church after Christ's coming in the flesh, that the earth should be filled with the knowledge of the Lord, as the waters cover the sea, Isaiah 11. 9. that God would (then) put his Law into the inward parts of his people, and write it in their hearts, ler. 31. 33. To them it was revealed, that not unto themselves, but unto the faithful, that they should in these last days, minister both by their preaching and writing the substance of the Gospel which is now preached, 〈◊〉 . Pet. 〈◊〉 . 12. And therein they rejoiced, even to foresee this, as Abraham did to foresee Christ's coming in the flesh, John 8. 56.

Secondly, they shall know it perfectly at the day of judgment, at which time (and not before) it shall be fully known what every man hath done, what fruit every man's labors hath yielded, judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart •… : and then shall every man have praeise of God, 1. Cor. 4. 5. Which is one reason, why (besides the particular judgment that every soul goeth unto, so soon as ever it is departed out of the body, after death cometh the judgment, Heb. 9. 27.) there shall be a general judgment, wherein also at the last day, the Lord will then judge every man according to his works; because before that day it cannot be known to men and Angels (though to the Lord it be) how much good any good man hath done, or how much hurt any wicked man hath done. For, as we know the sins of many wicked men may do much hurt after they are dead and rotten, as it is said, 2. King. 23. 15. of Jeroboam, that it was he that made Israel to sin, even in Iosia's days, which was about three hundred and sixty years after his death: so may the good works of the faithful, fructify and do great good long after they be departed this life. As David's holy example did good on Josiah four hundred years after David was dead, he walked in the ways of David his father and followed his good example, 2. King. 22. 2. At the end of the world, then when it shall be fully known to men and Angels, how much honor or dishonor every man hath done unto God, the Lord will have a general judgment. And it is evident, that the rejoicing of the Prophets, that our Savior speaks of in this place, is to be referred unto this time. For, first, it is then when the reapers shall receive their wages. Secondly, when the reapers and the sowers shall rejoice together.

Now then from hence, that our Savior saith the holy Prophets and Apostles at the day of judgment shall rejoice together, though it shall then well appear unto them, first, that there was great inequality of gifts between them (for the Apostles had far greater gifts than any of the Prophets.) secondly, that there was great odds in the success of their Ministry (for the Apostles did much more good than the Prophets) yet they shall not envy nor disdain one another, but rejoice together, take comfort one in another. The Prophets shall rejoice, to see what good the Apostles have done, though they could not do so much themselves; and the Apostles shall rejoice to see what good the Prophets have done, though it were not so much as themselves have done.

From hence, I say, we may learn this Doctrine: That there ought to be no emulation amongst the Ministers of Christ, but (how great inequality soever there be in their gifts, or in the fruit of their labors) they ought to love & esteem one of another, and one to rejoice in the good that is done by another. For this we shall need no other proof, than the examples of the Apostles themselves, that were Master-builders, and whose example we are commanded to imitate and follow, Phil. 3. 17. Brethren, be followers of me.

Three things we will briefly observe in their example, that are very fit to confirm this Doctrine:

1. That though they did not only far excel all other Ministers in gifts, and in the fruit of their labors, but also were above them in calling and function, and had a higher degree of Ministry than they, which no Ministers of the Gospel now have; yet they were wont to esteem reverently of the meanest faithful Minister in the Church, and to account of them, as of their fellows and equals. So Paul esteemed not only of Tim •… thy and Silas (which were Evangelists) joining them with him as his assistants, in the writing of sundry of his Epistles, 2. Cor. 1. 1. Phil. 1. 1. Col. 1. 1. Philem. 1. 1. Thess. 1. 1. but even them that were but Pastors (a degree lower than the other) He calls Epaphroditus his compation in labor, and fellow soldier, Phil. 2. 25. Epaphras, Tychicus, Clement, and others, his fellow-scruants, and his fellow-laborers, whose names are written in the book of life, Col. 1. 7. and 4. 7. Phil. 4. 3.

2. They are not wont to speak of any faithful Minister, without signification of a special love and brotherly affection, they did bear unto them. So Peter using the testimony of Paul, for confirmation of a point of Doctrine, calls him his beloved brother, 2. Pet. 3. 15. So Paul calls Tychicus his dear brother, Ephes. 6 21. and Epaphras his dear fellow-servant, Col. 1. 7. Neither did he use these as words of course only.

3. They are wont to show great care of the credit of other Ministers, which they spake and writ of, especially, with their own people. So Peter speaks reverently of Paul, and maintains the credit of his Doctrine, against some that cauelled at it, 2. Pet. 3. 15, 16. And Paul, speaking of Tychicus, calls him a faithful Minister, Col. 4. 7. So speaking of Epaphras to the Colossians (where it seems, he was a Pastor, or an Evangelist) he saith of him, that he was for them a faithful Minister of Christ: and that they might the better respect him, he gives this testimony of him further, That he was earnest with God for them in prayer; yea, I bear him record (saith he) that he hath a great zeal for you. So when Timothies ministry was to be employed among the Philippians, see how he commends him to them, Phil. 2. 20. 22. I have no man like minded, who will faithfully care for your matters. But ye know the proof of him, that as a son with the father, he hath served with me in the Gospel. And speaking to them of Epaphroditus (who, it seems was their Pastor) he commends him for the great care he had of them. Phil. 2. 26. He longed after you all, and was full of heaviness, because ye had heard that he had been sick. And when he had said, he would therefore send him to them speedily, he adds, Verse 29. Receive him therefore in the Lord with all gladness, and make much of such. See how careful he was to maintain and increase the credit of good Ministers, amongst their own people; and how far he was from ingrossing all credit and esteem with the people into his own hands. And this mind was in our Savior himself, who speaking to the people that had been John's hearers (and did admire him too much) he enters into a large commendation of John, and of his ministry, Matth. 11. 7. to 15.

The Reasons of this Doctrine are principally two:

1. For the calling and works sake wherein we are all employed, let a man so account of us, as of the Ministers of Christ, and stewards of the mysteries of God, 1. Cor. 4. 1. esteem them very highly in love for their works sake, 1. Thes. 5. 13. If Timothy come, see that he may be with you without fear (lack to his safety from the practices of any adversary, and provide for his comfort every way) for he worketh the work of the Lord, as I also do. Let no man therefore despise him, though he be a young man, 1. Cor. 16. 10, 11. which places do not bind the people only, but as also, to love and esteem one of another.

2. Because this will greatly strengthen the credit of our ministry with the people, and cause them to regard us and our Doctrine the more, when they shall see agreement and love in one of us towards another. That it will greatly grace our ministry, we may see, Ps. 133. 1. Behold how comely a thing it is, for brethren to dwell together in unity: that is, to hold society and brotherly fellowship among themselves: And verse 2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that ran down to the skirts of his garment. So Isaiah 52. when he said, verse 7. How beautiful upon the mountains are the feet of him that declareth and publisheth peace, and declareth good things, and publisheth salvation: he adds as a reason, that made their feet so beautiful in the eyes of God's people, verse 8. Thy watchmen shall lift up their voice, and shout together: that is, they shall agree and consent together, they shall have but one voice. And that it will not only make our ministry more gracious in the eyes of God's people, but also more fruitful and profitable to them, that is as plain in the same place, Psal. 133. 1. where he doth not only say, It is a comely and pleasant, but a good and profitable thing for brethren, to dwell even together. And verse 3. he expresseth the fruit of it thus, It is as the dew of Hermon, that falleth upon the mountains of Zion. And when the Apostle describes the profit and power of prophesy (that is, of the true preaching of the Word) how it will make an infidel and ignorant man fall down on his face and worship God, and say plainly, God is in them indeed: He makes the consent and agreement that is among the Prophets, in their Ministry, to be one chief cause of it, 1. Cor. 14. 25. He is rebuked of all, he is judged of all. And on the contrary side, the disagreement and dissention that is amongst the Ministers, cannot choose but be a great stumbling block to the people, and means to hinder their profiting by the Word. No engine, that Satan or Antichrist have, doth endanger the Church more than this; and therefore nothing, that by their instruments they labor more in, than to blow the coals amongst us, and increase the heat of our contentions. Paul alledgeth this for the reason, why he went up to Jerusalem, to visit the chief Apostles, to acquaint himself, and to confer with them, lest by any means (saith he) I should run, or had run in vain, Gal. 2. 2. This is the cause of that strange earnestness and importunity that Paul useth in this matter, Phil. 2. 1, 2. If there be any consolation in Christ, if any comfort in love, if any fellowship of the Spirit, if any compassion and mercy, fulfill my joy, that ye be like minded, having the same love, being of one accord. And Phil. 4. 2. he speaks thus to two women (who though they were no Ministers, yet labored with him in the Gospel, as he saith, verse 3.) I pray Euodias, and beseech Syntiche, that they be of one accord in the Lord.

This Doctrine is of great Use, both to us that are Ministers of God, and to you that are his people; for we are all jointly to be exhorted by this Doctrine, first, to pray earnestly unto God (who only is the God of peace and love, 2. Cor. 13. 11.) that he would at length compound the dissensions that are in his Church, and work a holy concord amongst all his servants. This is every man's duty, neither may any look to prosper, that cannot do this, pray for the peace of Jerusalem (which is by this means best procured) they shall prosper that love thee, Psal. 122. 6. Secondly, that everyone of us would endeavor in our places, to procure it as much as in vslyeth, Matth. 5. 9. Blessed are the peace-makers.

But beside this general, there is a particular use to be made of this Doctrine, both by us that are Ministers, and by all you that are God's people: but in this I desire to be more large, than the time will now permit me to be; and therefore I will defer it until the next day.

Lecture the sixty fifth, September 11. 1610. JOHN IIII. XXXVI—XXXVIII.

THere is particular Use to be made of this Doctrine; first, by the Ministers of the Gospel: and secondly, by all the people of God.

All that are faithful Ministers are to be exhorted by this Doctrine, that notwithstanding all excellency of gifts, or difference in judgment, or practice, that may be amongst any of them, yet they would seek to keep the unity of the Spirit in the bond of peace, to love and esteem one of another. That we may all of us receive the more good by this exhortation, I will speak of it distinctly, and show you, first, how far forth the Ministers of the Gospel must agree together: secondly, the reasons that may move us to seek this agreement: thirdly, the means whereby we may attain unto this agreement.

For the first, we must know, there is nothing spoken (in the handling of this Doctrine) in favor of such Ministers, as are ignorant and ungodly men. None of us are bound to love and esteem of all Ministers. But (though in respect of their coat and function, they be accounted our brethren, yet) if they be Idols, or wicked and ungodly men, we are not bound to esteem of them. Nay, the more high and excellent the function and calling is, which they have taken upon them, the more vilely and contemptibly should all good men esteem of them. Matth. 5. 13. If the salt be unsavory, it is fit to be trodden under foot of all men. If we cannot be familiar with such, if we can show no respect to such, let no man account us proud or malicious, we do no more than we are bound to do. The Jove and agreement that should be between Ministers, binds us not to like of, or wink at the faults that are in Ministers. I know, some men count it a breach of the Churches peace, and an argument of a contenti •… and unquiet spirit in a Minister, if he speak against careless non-res •… ncy, if he reprove the idleness, and pride, or covetousness, or 〈◊〉 life of any Minister: But these men are much deceived. No m •… ns 〈◊〉 deserve so sharply to be reproved, as these sins of Ministers; for the •… are indeed the chief causes of all other sins committed in the land. 〈◊〉 2 •… . 15. From the Prophets of Jerusalem is wickeanesse gone forth into th •… 〈◊〉 . And in this respect, when God's people in their public fast, made 〈◊〉 confession of those sins, whereby God had been most provoked •… gainst them; they make confession, chiefly of the sins of their Magist •… s and Ministers, as the principal causes of all their plagues. Neh. 9. 〈◊〉 . Our Kings and our Princes, our Priests and our Fathers, have not done thy law, nor regarded thy commandments, nor thy protestations.

Object. And whereas some are ready to say, this makes the ministry contemptible among the people.

Answ. I answer: First, the Holy Ghost saith the quite contrary. These sins that some Ministers do commit, and the rest wink at, and will not reprove, are the true cause of that contempt the ministry is grown unto. Mal. 2. 9. I have made you to be despised, and vile before all the people, because ye kept not my ways, and have been partial in the law. Secondly, it is not unlawful to bring disgrace and contempt upon such Ministers. They were Preachers, whom both John the Baptist, Matth. 3. 7. and our Savior, Matth. 12. 24. calls generations of Vipers, and that in the hearing of them that were their ordinary hearers. And see what strange terms of disgrace Peter gives unto certain Preachers in his time, 2. Pet. 2. 12. They are brute beasts, led with sensuality. And verse 4. Having eyes full of adultery, and that cannot cease to sin: they have hearts exercised with covetousness, and are cursed children.

Object. Why but the Pharisees sat in Moses chair, and taught some good Doctrine, and held many truths, in which respect, Paul, even after his conversion, calls himself a Pharisee, Acts 23. 6. so that there was great danger, lest our Savior so disgracing their persons, might work in their hearers a contempt of their Doctrine.

Answ. I answer: He saw, that (though they taught some truths, yet) by their life and other Doctrines, they did more hurt than good; and that the more credit they had with the people, the more hurt they were likely to do: and therefore he disgraceth them thus. But though we be not bound to esteem well of all Ministers, yet of all able and faithful Ministers we are. There hath been long (and is at this day) great difference of judgment amongst God's servants in our Church; some hold that there is a form of Church government set down in the Word, which was practiced in the Apostles times, and which all Churches are bound unto, unto the end of the world: other of God's servants are of another mind. Some hold the ceremonies to be unlawful, others hold them to be lawful and fit. And this difference in judgment, hath wrought great alienation of heart and affection among God's servants: but this ought not to be so.

1. We should reverence and esteem one another; so many as we see to be able, and painful, and godly men, we are to reverence and esteem of, notwithstanding these differences in judgment, we ought not to despise or condemn one another for these things. Rom. 14. 3. Let not him that eateth, despise him that eateth not, and let not him which eateth not, condemn him which eateth. The odious terms of Puritans, or Formalists, of Schismatics, or Time-seruers, ought not to be heard amongst brethren.

2. We should avoid all bitterness of contention about these things. Though we differ in •… udgement in these things, yet should we endeavor, that the people may discern no difference, nor disagreement in Doctrine amongst us. True it is, we may and ought to seek resolution for our consciences out of God's Word, even in these things, seem they never so small Rom. 14. 〈◊〉 . Let every man be fully persuaded in his mind. And when we have received good resolution in these things, we ought to hold that fast, so far forth as God hath revealed his will unto us, the Minister especially, it is required that he hold fast the faithful Word, Tit. 1. 9. But if we dissent one from another in these things, it must be without bitterness, in a brotherly manner. Ephes. 4. •… 5. Follow the truth in love, saith the Apostle. It is not to be held want of zeal, or alteration in judgment, but true wisdom in a Minister, to shun in his Ministry and Doctrine (so far as in him lieth) these points that brethren differ in; and to spend his time in such points wherein we all agree, and which are more profitable for the people to know. Paul kept back nothing that was profitable, Acts •… 0. 20. In the building of Solomon's Temple, it is said, that there was no noise of hammer, or axe or any tool of Iron heard in the house, while it was building, 1. King. 6. 7. It were to be wished, that in our Ministry (whereby God's spiritual Temples are to be built) there might be no noise heard of any jars or contentions that are among our selves; but that we all would do as David did; though his brethren the Jews had provoked him much, yet could he not be stirred to fight against them, but used all his skill and force against the Philistines, 1. Sam. 27. 7—12. So should we all join our forces against the common adversary. It is promised as a blessed fruit of the Gospel, which every godly man prayeth for and desireth to see, Isaiah 11. 13, 14. That Ephraim and Judah may cease to envy and vex one another, but that they may join together, against the common adversary.

3. Howsoever we cannot agree in judgment, yet should we love one another, and be glad to embrace one another's acquaintance, and to rejoice one in another's gifts, and faithfulness, and success in his labors nevertheless, for the difference that is in judgment amongst us about these things. We have a worthy example for these things in the Primitive Church, Acts 4. 32. The multitude of them that believed were of one heart and one soul: and therefore it is said of them, Acts 2. 46. that they were not strange one to another, but maintained a sweet society together, and rejoiced one in another. They did eat their meat together with gladness and singleness of heart.

The Reasons that may move us to this agreement, are these.

First, the great advantage, that all sorts of wicked men, Papists, Atheists, and ignorant persons, take at our contentions and disagreements. When the Holy Ghost would intimate one cause why Abraham was so loath to fall out with Lot, so desirous to compound the differences that were between their heard-men, he saith, Gen. 13. 7. And the Canaanites, and the Perizzites dwelt at that time in the land. Doubtless we have in our land many Canaanites and Perizzites at this day, that do take great offense at this, and make it their chief occasion to alienate their hearts from the truth of God, and from the reverence of our calling, Matth. 18. 7. Woe be to the world because of of offenses: it must needs be, that offenses shall come: it is just with God, and necessary, such wretches should have somewhat laid in their way to stumble at; but Woe be to that man by whom the offense cometh; woe be to us if we become occasions of such offense unto them.

Secondly, such as we differ from in judgment, may be God's dear children and faithful servants, though they err, and cannot see the truth in these matters, as we think we do. True it is, that God hath made this promise to all the faithful, Ier. 32. 38, 39. They shall be my people, and I will be their God, and I will give them one heart, and one way, that they may fear me forever. But this is meant, that in fundamental points they shall all agree. True it is also, that it is a thing greatly to be wisht and sought after, that all God's servants might be of one judgment in all points. It is worthy to be observed, how oft the Apostle beats upon this point, 1. Cor. 1. 10. Be ye knit together in one mind, and in one judgment, and 2. Cor. 13. 11. Finally, brethren be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. Phil. 3. 2. fulfill my joy, that ye may be like minded, having the same love, being of one accord, and of one judgment. The Apostle knew well, that the nearer we agree in judgment, the faster will our affections be knit one unto another. But though this be to be desired and endeavored after, yet can it never be attained in this life, that all God's faithful servants should agree in all points. Perfect unity, is not to be looked for in the Church of God, till the number of all the elect be fulfilled, till the Church be come to her perfection. Ephes. 4. 13. Paul speaking of the unity of faith, and of the knowledge of the Son of God, this unity, the perfect unity; tells us when it is to be looked for, Even when we shall all meet together, unto a perfect man, and unto the measure of the age of the fullness of Christ. It is great rashness and ignorance in any, to doubt of the soundness of every man's heart, that doth not receive and embrace every truth, that himself doth see. If one should say thus of any godly man that doth conform, Surely the truth is so clearly revealed in these points of difference in our Church, that he cannot choose but see it, only the love of the world, and fear of trouble, keeps him from acknowledging and yielding to it: or if another should say of any godly man that doth not conform, Surely it is not possible, but he seeth well enough, that these are but trifles, and not to be laid in balance with the liberty of his Ministry, only a carnal respect to his credit (because he hath stood out and spoken against these things) keeps him from yielding; surely both these should offend much. God forbid we should judge thus one of another. For my part, I am fully persuaded, there are godly and conscionable men on both sides, that will not stick to profess, every truth that God hath revealed unto them, how much soever they might disadvantage themselves thereby, in their credit and estate amongst men. It is of fundamental points that the Apostle speaketh, 2. Cor. 4. 3. 4. If our Gospel be then hidden, it is hidden to them that are lost, in whom the God of this world hath blinded their mind. For it is certain, that in as great matters as these are, about which we differ, there have been many of God's dearest children and excellent servants, that have not had the truth revealed unto them, but it was hidden unto them, they could not see it. Barnabas was a good man, and yet could not see that that Paul saw, how unfit it was to take John and Mark with them, who had before given great offense by departing from them at Pamphilia, and refusing to go with them to the work, Act. 15. 38, 39. And both he and Peter were good men, and yet could not see that that Paul saw, viz. that it was lawful and fit for them, to converse with the Gentiles, even in the presence of the Jews, Gal. 2. 11—14. God bestows his gifts on his servants in different measure and degree. He reveals some parts of his truth to some, which he conceals from others, even of his faithful servants; neither is there any, that clearly seeth the truth in all things, but in some points he is ignorant and doth err, 1. Cor. 13. 9. We know it in part, and prophesy in part. Yea say it were passion or prejudice, that blinded the judgment of him that differs from thee, (though that be a greater infirmity than simple ignorance) yet may he be a godly and good man for all that. You know who it was that said of himself and Barnabas, Act. 14. 15. We are even men subject to the like passions that ye be.

Thirdly, if any be a godly man, and hath an upright heart, thou art bound to love and reverence him, how much soever his gifts are inferior to thine, or how much soever he differs from thee in judgment. It is certain, we are to acknowledge and reverence God's gifts, wheresoever we see them, though they be but such as may be in a wicked man. Though Joab were but a natural man, an hypocrite, yet the Holy Ghost doth oft speak of and commend sundry good things in him: but if we see a man to be a godly man, to have an honest and upright heart, then are we much more bound to love and reverence him; yea we should be unwilling and afraid, to note or eye any of his infirmities so, as our hearts should be alienated or estranged from him. In this we should show our selves the children of our heavenly Father, He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel, Num. 23. 21. Is he that differs from thee a brother, a child of God? take heed how thou despise him, take heed that thou love him. This was Abraham's reason to Lot, Gen. 13. 8. and Paul's, we should endeavor to keep the unity of the Spirit in the bond of peace, because there is but one body and one spirit, and we are called in one hope of our calling, Ephes. 4. 34. By this we know we are translated from death to life, because we love the brethren, 1. John 3. 14. And David makes this a note of one that shall go to heaven, Ps. 15. 4. that he honoreth them that fear the Lord. Yea, though he be far thy inferior, though he be full of infirmities, the Apostle chargeth Christian husbands to give honor to their wives as unto the weaker vessels, because they are heirs together of the grace of life, 1. Pet. 3. 7. We have heard what agreement ought to be among God's faithful servants; we have heard the reasons whereby they are to be moved to it: I will now proceed to the third and last point, which I told you I would handle in this exhortation: viz, the means whereby we may attain to this unity and concord; and they are principally three:

1. If we would all of us seek after holiness; till then there can never be true peace amongst us, follow peace with all men, and holiness without which no man shall see the Lord, Heb. 12. 14. By this we know that we love the children of God, when we love God and keep his commandments, till then, we can never bear a true and holy love unto any man, 1. John 5. 2. Every man that truly fears God, is of a peaceable disposition, they are the quiet in the land, Psal. 35. 20. And the chief raisers and pursuers of contention in the Church, have been ungodly and graceless men such as serve not the Lord Jesus Christ but their own belly, Rom. 16. 17, 18. And so doth the Apostle Jude describe the seducers of his time to have been, Jude 8. 11, 12. Ungodly men cannot love nor endure such, as unfeignedly fear God; no, though they be such as agree with them in judgment in all points, that are in controversy in our Church, yet will they esteem them as Puritans, and hate them nevertheless, and experience showeth the truth of that which the Lord hath taught us, he that is upright in the way is abomination to the wicked, Pro. 29. 27. These men, howsoever they talk much, and pretend great care of the Churches peace, yet are indeed the the chief causes of all our contentions. They are like those mentioned, the words of their mouth are smoother then butter, but war is in their heart, Psal. 55. 21. they hate peace, and the more we seek it, the more they are bent to war, Psal. 120. 6, 7. there is no hope at all of peace and agreement with such men.

2. If we would all of us labor to be humble minded; for pride is the chief cause of contention, only by pride cometh contention, Pro. 13 10. He that is of a proud heart, stirreth up strife, Pro. 28. 25. and humility is the chief breeder and preserver of unity. If we desire to be kindly affectioned one to another in brotherly love, we must in honor prefer one another, Rom. 12. 10. And when he exhorts them to unity and love, he tells them first they must with all holiness and meekness and long suffering forbear one another, or else they can never keep the unity of the spirit in the bond of peace, Ephes. 4. 2, 3. And when he had exhorted them, Phil. 2. 2. to be of one accord and of one mind, he tells them, verse 3. that if they would do so, they must in lowliness of mind each esteem other better then himself.

3. If we would all of us strive to be zealous of God's glory, and careful to set forward his work. The true way to have peace on earth, is to give glory to God on high, Luke 〈◊〉 . 14.

Lecture the sixty sixth. September 18. 1610. JOHN IIII. XXXVI—XXXVIII.

THe Use that the people of God, that are hearers of the Word, are to make of the former Doctrine, is this, That seeing there ought to be no emulation among the faithful Ministers of Christ, but (how great inequality soever there be in their gifts, or in the fruit of their labors, or how great difference soever there be among them in judgment, yet) they ought all to love and esteem one of another. That therefore the people of God ought to esteem and reverence all God's faithful Ministers, hear all, rejoice in all, praise God for all, notwithstanding any diversity of gifts, or difference in judgment, that they may discern among them. That as it is made a note of a man's sincerity, in the love of the Saints, when he loveth all the Saints, Ephes. 1. 15. Colos. 1. 4. Philem 5. because it is evident, such a one loveth a righteous man, in the name of a righteous man, not in any carnal respect, Matth. 10. 41. so this is a note of a man's sincerity, in his love to God's Ministers, when he loveth all God's Ministers; because this showeth he loveth a Prophet in the name of a Prophet, and not in any carnal respect, Matth. 10 41. True it is, that Christians may acknowledge a difference in the gifts of Teachers, and prefer one before another; yea, they should seek to have judgment, that they may be able to do it. It is Paul's prayer for the Philippians, Philip. 1. 9, 10. This I pray, that your love may abound yet more and more in knowledge, and in all judgment, that ye may discern the things that excel. Yea, they may desire to enjoy the benefit of the best gifts, to hear him that hath the best gifts. The speech of the Apostle is general, not to the Ministers only, but to the people in the Church of Corinth, 1. Corinthians 12. 31. Desire, even with zeal and holy emulation, the best gifts. And the rule which you should follow, in discerning who hath the best and excellentest gifts, is this: As in general, all men ought to esteem that the best gift, whereby the Church is most edified; it is the Apostles reason, 1. Cor. 14. 4. He that prophesieth, is greater than he that speaketh with strange tongues, because he edifieth the Church more: So in particular, every man is bound to be most thankful to God for, and esteem best of that Ministry, whereby himself hath received most good. By this reason, Paul challengeth respect and reverence among the Corinthians, above other Teachers, 1 Cor. 4. 15. Though ye have ten thousand instructors in Christ, ye have not many fathers. Thou hast cause to say, He is a good Preacher, by whom thou findest thou hast profited in knowledge and grace, whatsoever other men think of him. Thou mayest say, as 1. Cor. 9. 2. If he be not a good Preacher unto others, yet doubtless, he is unto me. And indeed, he only is able truly to commend a Preacher, that can show •… e hath profited and received good by his Ministry; when not his tongue only, but his life commendeth his Teacher: when the knowledge, faith, and sanctification thou hast received by his Ministry commends him, then thou commendest him well. 2. Cor. 3. 2. Ye are our Epistle of recommendation written in our hearts, (that is, wherein we do inwardly and heartily rejoice) which is understood and read of all men. 2. Yea, more than that, every Christian should desire to hear such, to live under such a Ministry, as he may profit by. It should not content a man, that the Ministry he liveth under, is a preaching Ministry, unless it be such a one, as he may profit by; such a one, as if he be but a babe in Christ, can give him milk, speak to his capacity, teach him plainly and familiarly; and such a one, as if he be past a child, grown to further ripeness, is able to give him stronger meat. It is noted for a property of the ordinance of God, that it is able to build further, to go forward with God's building, Acts 20. 32. And God's people should desire the sincere milk of the Word, that they might grow thereby, 1. Pet. 2. 2. Many Christians (doubtless) are too indifferent in this point; they respect not this in the Ministry they live under; though it be such as they cannot profit by, they care not, they grieve not, they seek not further, they make God's service nothing but a matter of formality and indifferency. And this indifference in the people, maketh many Ministers more idle and careless, in stirring up God's gifts in themselves, than otherwise they would be.

But though the people may acknowledge a difference in the gifts of Teachers, and ought not to rest in any Ministry they cannot profit by, yet are they not to despise any. Many hearers offend much, in a partial and factious estimation they have the Ministers of the Gospel in. And this partiality I find ariseth from two grounds:

1. The respect they have to difference of judgment, that is among us in smaller matters (such as I spake of the last day) for in this respect, there be many that affect such only as are of their own minds, with the dislike of all others, that are of another judgment. One sort have this prejudice against them that dislike the ceremonies, that for that very cause they despise them, refuse to hear them, speak all evil of them, whatsoever their gifts, or doctrine, or life be. Another sort conceive such a dislike against them that are conformable, as they will not acknowledge, nor make use of the excellent gifts God hath bestowed upon such, only for this cause.

2. The second ground of this partiality, is the respect they have to the great difference of gifts that is among Preachers; and in respect of this, there be many that will hear, and follow, and admire some teachers, whom they judge to be of excellent gifts, but despise and contemn all others.

This factious disposition in the hearers of God's Word, hath in all ages been the cause of much confusion in the Church of God, and greatly hindered the fruit of the Gospel of Christ. So when Paul complaineth, 1. Cor. 1. 11. that he heard, there were contentions among them; he giveth this for the cause, Verse 12. Everyone of you saith, I am Paul's, and I am Apollos, and I am Cephas. q. d. Everyone maketh choice to himself of someone Preacher, whom he doth admire and follow, with contempt of all other; and how can it choose then but there must needs be contentions among you? and 1. Cor. 4. 6. he forbiddeth them to swell one against another, for any man's cause. Christians grew very bitter, and swelled one against another in the quarrel of their teachers, because one would esteem and admire the teacher he affected, another his, with the disparagement and disgrace of all others. And whereas they in whom this humor reigneth, are wont to glory, as if they had more judgment, and could discern better of gifts than others (Alas poor people, that esteem so highly of such a man's gifts (say they) if they had any judgment and understanding, they would count him nobody) the Apostle telleth us, it is quite contrary, and that this argueth rather, that they had very little judgment or grace in them; yea this made them incapable of profit by the word; while they were of this mind, they could not profit by it, 1. Cor. 3. 1. I could not speak unto you as unto spiritual, but as unto carnal men, even as unto babes in Christ: and verse. 4. for when one saith I am Paul's, and another, I am Apollos, are ye not carnal?

I will therefore give you some remedies out of God's Word, against this humor, some reasons to dissuade Christians from this partiality in judging and affecting of their teachers. Of that former, which riseth from the respect they have to our difference in judgment about discipline and ceremonies, I will say nothing now, but refer you to that I spake of this matter the last day. For if these differences should cause no breach of love, or alienation of affections between us that are Ministers, (as I shown you then at large) then much less may they give just occasion to God's people, to dislike or despise any able and faithful Minister.

I will therefore come to the second, and give you some Reasons, why the difference and inequality of our gifts, should not cause you to dislike any, in whom you discern any measure of gifts and faithfulness; but you ought to esteem and reverence all, be willing to hear all, rejoice in all, praise God for all.

First, there may be great difference of gifts in Ministers, without any inequality at all, for which the one should be preferred before the other. You may hear many teachers, and observe a difference in all their gifts, and yet not be able justly to say which of them all hath the best gift, because everyone of them excelleth in his kind. God giveth his gifts to his Church in a marvelous great variety, insomuch as you shall scarcely hear any two Preachers, but you may observe some difference in their gifts. 1. Cor. 12. 4. There are diversities of gifts (saith the Apostle) but the same spirit. If any man have received a gift (saith Peter) let him minister the same one to another; that is, employ it, put it forth, as good disposers of the manifold grace of God. The grace of God this way, is very manifold and diverse. John the Baptist had a very powerful gift to terrify secure and obstinate sinners. Luke 1. 17. He came in the spirit and power of Elias. Our Savior on the other side had a very mild gift, Matth. 12. 20. He would not have broken the bruisedreede, nor quenched the smoking flax. The tendrest and weakest conscience might have heard him without fear. No one man hath all gifts that belong to the Ministry; but he that excelleth other men most in s •… me gifts, hath other of his fellow-servants, that match and excel him in other gifts. Among the twelve Apostles, it is very likely that Peter in some gifts did excel the rest, and that was one cause, among others, why Christ did in special give to him the charge of feeding his lambes, John 21. 15. And yet for a powerful gift in reproving sin and denouncing God's judgments, James and John excelled him, and were therefore surnamed by Christ, Bonarges, sons of thunder, Mar. 3. 17. Which also may seem to be the cause why Herod and the Jews raged most against James, Acts 12. 2. Paul had many excellent gifts, both for knowledge, 1. Cor. 11. 6. and for utterance too (though he spake so of himself in the former place, according to that conceit the Corinthians had of him) Acts 14. 11. The people at Lystra called him Mercury, because he was the chief speaker; he had a better utterance than Barnabas: and yet in a gift to comfort those that were afflicted in mind, it may seem Barnabas excelled him, who had therefore that name given him by the Apostles. He was called of the Apostles Barnabas, which is by interpretation, the son of consolation, Acts 4. 36. And in respect of this gift we read of him, Acts 11. 24. he was a good man, and full of the Holy Ghost, and of faith.

So to one God hath given an excellent gift for interpretation of the Scripture, and to breed and increase knowledge in men; to another an excellent gift for application, and to breed conscience and good affections in men. This is the Apostles meaning, when he saith, 1. Cor. 12. 8. To one is given by the spirit the Word of wisdom (this is the Pastors gift) and to another the word or utterance of knowledge by the same spirit, that is, the Teachers Spirit.

And if you observe this, you shall find, that though someone may have some more of these gifts than another (as some are very good both at teaching and exhortation) yet no one man hath all gifts, nay none hath many in the like measure and degree. Many ascribe this diversity of men's gifts to the difference of their education, or industry, and think if such and such were as good scholars, or would study and take pains as much as others, they might teach as well as such a one doth, and exhort as well as such a one. And indeed much is to be ascribed to study and diligence in this case; for God useth now to give his gifts by such means, give attendance to reading saith the Apostle, 1. Tim. 4. 13. But this is not all; but this diversity of gifts cometh of God's free disposition, so as though we were all equal in learning, and equal in diligence, yet would there be diversity in our gifts. This is that which the Apostle saith, 1. Cor. 12. 11. All these things worketh the self same spirit, distributing to every man severally as he will. Yea this maketh greatly for the glory of God and the benefit of his Church, that the Lord hath thus dispensed his gifts, that he hath given so great variety of gifts to his servants, and not given all to any one man. For first, this doth much magnify the largesse and bounty of God, and the riches of his mercy toward his Church, Christ in his great triumph over Satan and all the enemies of our salvation, when he ascended up on high, and led captivity captive, gave gifts unto men in this great variety. To some he gave the gifts fit for Apostles, to some for Prophets, to some for Evangelists, to some for Pastors, to some for Teachers, Ephes. 48 11. Secondly, this was necessary in respect of the several dispositions of God's people: for as it is with the bodies of men, all like not the same meat, and therefore God in his goodness hath provided such variety of his creatures to serve every appetite. So for some this man's gift is fittest, others will profit more by another's gift; yea the same man may for knowledge profit best by one man's gift, for memory by ano thers, for conscience and affections by a third man, John had one gift meet for the disposition of some kind of men, and our Savior a very diverse gift from his, yet more meet for the disposition of some kind of men, Matth. 11. 17—19. Thirdly, the Lord hath done this for the increase of love and unity among his servants, that we might see the need we have one of another, even of everyone of God's servants, and so might love and esteem of all accordingly, 1. Cor. 12. 21. The eye cannot say to the hand, I have no need of thee, nor the head again to the feet, I have no neeede of you.

So that to conclude this first reason, If Christians were as they should be, it would be a great benefit to them to hear (if it were possible) all God's servants. It was so to the first and Primitive Church of Jerusalem, when all the Apostles and sundry other worthy men did exercise their Ministry at Jerusalem, the faithful did greatly profit in knowledge and grace by the great variety of God's gifts in his servants, as it appears by many testimonies the Holy Ghost giveth of them, Acts 2. 42—46. and 4. 32—37. We might see just cause (if the fault were not in our selves) to praise God for his great bounty, in bestowing such plenty and variety of his gifts, and we might also receive good by everyone, whether Paul or Apollo or Cephas all are yours, 1. Cor. 3. 22.

But this that God hath given for so great a benefit, most men (through their corruption) have turned to a great mischief. It were a great benefit to some, if they never had heard any but their own Pastors; for by hearing men of other gifts which they better affect, they grow to a loathing of the gifts of their own Pastor and of all other men; but this shall doubtless tend to their further condemnation, if they profit not but receive hurt by this great variety of gifts God hath bestowed upon his servants, as is plain by that exprobration our Savior useth against the Jews that profited neither by John's ministry nor by his, Luke 7. 31—35.

Secondly, even where there is apparent inequality of gifts to be discerned, yet no one should be so admired, as that others should be despised. For first, a man may be a faithful Minister, sent, and approved of God, and yet his gift far inferior to other of his fellow-servants: even he that received but two talents, and gained but other two with them, had the commendation of a faithful servant, as well as he that received five and gained five, Matth. 25. 22, 23. Secondly, the Word of God should be esteemed, and received not for his sake that bringeth it, but for his sake that sendeth it, even the Scribes and Pharisees so long as they sat in Moses chair, and taught nothing but the Doctrine of Moses, were to be respected in that which they taught though they were most wicked men, Matth. 23 2, 3. And the contempt that is done to the Ministry of the meanest whom Christ sendeth, is done to him, He that receiveth whomsoever I send receiveth me, John. 13. 20. and he that despiseth him despiseth Christ, Luk. 10. 16. Thirdly, thou mayest profit by him that hath the least gift, if the fault be not in thyself, Every gift that the meanest of God's servants hath, is given him for the profit of the Church, 1. Cor. 12. 7. Ye may all prophecy one by one, that all may learn and all may be comforted, 1. Cor. 14. 31. for thy profit dependeth not so much on the gifts of the teacher, as on God's blessing, it is God that giveth the increase, 1. Cor. 3. 7. and who can tell whose Ministry he will bless most? the wind bloweth where it listeth, John 3. 8. And he oft worketh most mightily by the weakest means, my strength is made perfect in weakness, saith he, 2. Cor. 12. 9. And that which is said of the works of mercy, Eccl. 11. 6. In the morning sow thy seed, and in the evening withhold not thine hand, for thou knowest not whether shall prosper either this or that; may fitly be alluded to in this case, hear one of God's servants as well as another, at one time as well as at another, for thou knowest not whose Ministry it is, what Sermon it is that God will please to work most within thy heart, and make most effectual to do thee good.

THE SIXTIE SEVENTH LECTURE, ON SEPTEMBER, XXV. MDCX.

W E have already heard in the eight former verses, what speech passed between Christ and his Apostles, after the woman of Samaria was gone from him to call her neighbors. And therein we have heard, that our Savior, so soon as she was gone from him, did foresee what success she would have, and what a number of her neighbors she would draw unto him. The expectation of their coming, filled his heart with such joy, and desire of their salvation, that he forgot his hunger, and the faintness of his body; yea, he useth it as a reason to stir up his Disciples to zeal and diligence, because they should by and by see, by the great number of the Samaritans that would flock unto him, that God's people were now prepared to receive the Gospel. In these words, and the two verses following, the Evangelist declareth how that was indeed fulfilled, that our Savior did foresee and speak of; for many of the Samaritans come to him, and bring with them hearts well prepared to receive good by him. They believed in him, before they came to him, upon that which the woman had spoken of him: they came to him, with a desire to be instructed by him; and therefore they entreat him to make some abode with them, and when they had prevailed with him so far, as that he was content to lodge with them two days, they made good use of him, while they had him among them: for they received such confirmation in their Faith, by that which they heard from him, as they profess to the woman, that the light they received from her, was nothing to that they had gotten by hearing of him. By her speech they were brought to believe, that he was a Prophet; but by hearing of him, they were well assured, that he was more than a Prophet, even the Savior of the world.

The four verses divide themselves into two parts: For the Evangelist setteth down, First, the beginnings of the faith and conversion of the Samaritans, verse 39, 40. Secondly, their increase and proceedings therein, verse 41, 42. In the beginning of their faith he observeth three things: First, the cause and means whereby it was wrought: Secondly, the effect and fruit whereby it shown and manifested it self, verse 40. Thirdly, the respect Christ had unto them, when he saw it in them. The means 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 testify (that is, protest and affirm with great earnestness and affection, as Jesus being troubled in spirit testified and said, (that is, spoke it with great earnestness and vehemency of affection) verily, verily, I say unto you, that one of you shall betray me, John. 13. 21.) that he had told her all things that ever she did. How this is to be understood, we heard, when I spake of verse 29. He had told her sundry things that were so secret (viz. that she had had five husbands, and that now she lived in whoredom) that by that she knew well, he was able to tell her all that ever she did; and therefore out of the abundance of her affection (in an Hyperbole and excessive kind of speech) she said, and testified, that he had told her all that ever she did: which they had reason to give credit to, because out of her zeal and desire to do them good, she was so willing to publish her own disgrace. And this speech of the woman (whereas one would have thought, it might have made them afraid to come unto Christ, lest he should have 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 believe and to come unto him. For by this they understood he must needs be a Prophet at the least; and because the Church had now been long without any Prophet, and they knew (by the Scriptures) that about this time the Messias was to come, they were induced to believe that this was indeed the Messias.

The effect and fruit, whereby these beginnings of their faith did show and declare themselves, are set down, verse. 40. When they were come to him, they besought him, that he would tarry with them. So soon as they were come to him, even before they had heard him themselves (that it may appear to be a fruit of that faith, which the woman's speech had wrought in them) they earnestly invite him to come to their City, and to tarry with them. And this they did, partly to show their love and respect unto him, in giving him entertainment, 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 unto them, when he discerned these beginnings of faith in them, is set down in the last words of verse 40. for he yielded to their request and abode with them two days. And this shall suffice to be spoken for the interpretation of this Text: Now let us come to those Doctrines, that the Holy Ghost intendeth to teach us from this example: First then, we must observe here how easy of belief these Samaritans were; first, upon the speech of one poor woman, many of them believed in Christ. She told them, he had made known to her all that ever 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 unto him; and hereupon many of them believed, and went out unto him, to invite him unto their City. Secondly, the Holy Ghost commendeth them for this, and our Savior giveth that approbation unto them in this, and showeth that respect unto them for it, as we shall scarce read he did the like unto any other.

And from thence we have this Doctrine to learn:

That it is a great grace of God, and sign of election in any, to be tractable, and teachable, easily drawn to receive and believe the truth of God, ready to yield unto it, when it is once revealed unto him. True it is, that men may be too credulous and light of belief, it is noted for the property of a silly man, to believe everything he heareth, the simple believeth every word, Pro. 14. 15. They should not be so simple, as (in the matters that concern their souls) to receive ought upon the credit of any man, how good soever he be; no, nor upon 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, whosoever hath been their Teacher: So it is said of those worthy Christians at Berea, that they examined diligently the Doctrine, even of Paul and Barnabas, they examined their Doctrine by the Scriptures, and are commended for it, Acts 17. 11. Yea, we have a straight commandment for this, take heed what ye hear, Mar. 4. 24. prove all things, 1. Thess. 5. 21.

But yet when once the truth is revealed to them, they ought to yield presently unto it, to receive it with all readiness. So it is said of those worthy hearers, Acts 17. 11. that they received the word with all readiness of mind. This readiness consisteth in four points:

1. When we go to hear or read God's Word, we should go with an open heart, willing to learn whatsoever God shall be pleased to teach us. This mind was in Cornelius, Act. 10. 33. we are all here present before God, to hear all things that are commanded thee of God. This is made a note of the true subjects of Christ, Isaiah 32, 3. The eyes of the seeing, shall not be shut, and the ears of them that hear, shall hearken: As if he should say, Whatsoever they see, they shall willingly see, and whatsoever they hear, they shall willingly hear. We should even be glad to understand and learn, whatsoever God shall be pleased to teach, Acts 2. 41. The faithful are called such, as gladly received the Word.

2. When we go to hear or read God's Word, we should go with a full resolution, that when he shall reveal his will unto us, we will obey it. This resolution was in the Church, he will teach us of his ways, and we will walk in his paths, Isaiah 2. 3. This mind was in David, Psal. 119. 33. Teach me, O Lord, the way of thy statutes, and I will keep it unto the end. And Verse 34. Give me understanding, and I will keep thy law; yea, I will keep it with my whole heart. Yea, even when he had fallen grievously, yet so soon as God sent his servant to him, to show him his sin, he yielded presently, 〈◊〉 Sam. 12, 13.

3. When once God hath revealed his will by his Word unto us in anything, we must not dare to dispute, or cavil against it, be it never so contrary to our reason, be it never so much against our own humor. Rom. 9. 20. O man, who art thou, that wilt reason the case with God? Every thought within us must be brought into that captivity, into that obedience of Christ (2. Cor. 10. 5.) as that they may not dare once to rise up within us against any truth of God: For this we have a notable example, Job 6. 24. Teach me, and I will hold my tongue, and cause me to know wherein I have erred: As if he should say, Reueale to me by thy Word, wherein I have offended, and I will lay my hand upon my mouth, I will not dare to reason in the defense of it.

4. We should be ready to receive God's Word, and be informed in his will by any, how much soever he be our inferior. This is that that the Prophet speaketh of the powerful work of God's Word and Spirit, Isaiah 11. 6. where it prevaileth, it maketh them that were before as Wolves, and Leopards, and Lions, so tame that a little child may lead them. This Job professeth of himself, Job 31. 34. Though I could have made afraid a great multitude, my wealth and authority was such, that I could have crushed them by my power; yet the most contemptible of the family did fear me: so I kept silence, and went not out of the door. If the meanest of my family had come to me, and said, Sir, you have broken God's law, you have sinned against God, I durst not have fretted against him, or rejected his counsel, but I would have yielded to him, and humbled myself, and shut myself within my closet, till I had made peace with God. The like example we have in David, 1. Sam. 25. 32, 33. Abigail a weak woman, and the wife of his enemy, that had contemned and reviled him, cometh to him, even when he was in a great heat against Nabal, and putteth him in mind, that if he should follow his passion, and revenge himself, he should sin against God; he scorned not her counsel, nor said, Shall I that am a Prophet and a King, be taught and directed by a foolish woman? But he yielded presently, though he were in so great a passion; he durst not but receive God's Word at the hands of any person how mean soever: yea, he praiseth God for her, Blessed be the Lord God of Israel, which hath sent thee this day to meet me, and blessed be thy counsel, and blessed be thou, which hast kept me this day from coming to shed blood.

The Reasons of this Doctrine, why we must receive God's truth, when it is once revealed unto us, with such readiness, why we must be so apt to believe it, to yield unto it, are these: 1. Because the Lord hath promised, that such as shall offer themselves to be taught by him, with such yielding hearts, them he will teach and guide, he will preserve them from error, he will resolve them in the truth, and give them a comfortable assurance in the matters of their salvation, the law of the Lord will give wisdom to the simple, Psal. 19. 7. The meek he will guide in judgment, and the meek he will teach his way, Psal. 25. 9. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself, John 7. 17. so this here in this place. And on the other side, such as are unwilling to see the truth, will not with love receive it, the Lord is wont to leave them in uncertainty, and to send them strong delusions, that they may believe lies; to show himself as unwilling to teach them, as they are unwilling to learn of him. When our Savior had spoken of that fearful judgment upon the Jews, hearing they should hear but should not understand, and seeing they should see but should not perceive, he gives this for the reason, that they had closed their own eyes, and had not been willing to see and receive the truth that God revealed unto them, Matth. 13. 14, 15. And the Apostle prophesying of them that should fall away unto Popery, tells us that therefore God would send them strong delusions that they should believe any lie, because they would not receive the truth with love when it was taught unto them, 2. Thess. 2. 10, 11. An example hereof we have in Ahab, he was not willing to be taught by God's faithful Prophet, but hated him, and therefore God sent a lying spirit into his false prophets that might deceive him, 1. King. 22. 8. 12. 2. The Lord's sovereignty over us is such, as it becometh us to yield absolute obedience to him, without all reasoning or gain-saying, O man, who art thou that repliest against God? Rom. 9. 20. This reason the Lord giveth, ye shall keep my Sabbaths, and reverence my Sanctuary, and why? I am the Lord, Levite. 26. 2. This made Eli so to yield, that he durst not once winch against a message God had sent him by young Samuel, It is the Lord, (saith he) let him do what seemeth him good, 1. Samuel 3. 18. 3. It is not possible God's Word should deceive us, Thy testimonies are very sure, Psalm 93. 5. All the words of my mouth are in righteousness, there is nothing froward or perverse in them, Proverbs 8. 8. and therefore there is just cause we should receive it with all readiness.

The Use of this Doctrine is for Reproof. For if this be a sign of grace to be so apt to receive God's truth, when once it is revealed unto us, then surely, many of us will be found to be void of grace, that yet think very well of our selves.

1. There be many have heard sundry truths often taught, and plainly confirmed by the Word of God, that cannot discern them, nor be persuaded of them; as touching the observation of the Sabbath, the frequenting of the exercises of Religion, &c. And why canst thou not yet see, nor be persuaded in these things? Surely, if thou hadst a good heart, half the teaching thou hast, would persuade thee, the very entrance into God's Word (the first hearing of it) would have given thee light, Psalm 119. 130. Thou hast an ungracious heart, and that is the cause thou canst not see these truths, nor be persuaded. If our Gospel be hidden, it is hidden to them that are lost. These women that were ever learning, and never able to come to the knowledge of the truth, were such as were laden with sins, and led away with diverse lusts, 2. Tim. 3. 6, 7. To these I may say, Thou canst not now see, nor be persuaded of these truths, but thou shalt one day, there shall be only fear to make you to understand the hearing, when God's terrors shall come upon you, which none of you can tell how soon they may come, they will make you to understand well and believe those things which you have heard, and will not now believe, Isaiah 28. 19.

2. There be many that dare reason and dispute against manifest truths, that use to exercise their ripe heads and fresh wits, in wrestling with the truth of God, and take it for a glory, to give it a foil; that toss God's Word up and down like a tennis-ball, and show no more reverence to it in their talking of it, nor give more authority to it, than to a piece of Tully. So far as they see reason for it, they will receive it, and no further. To these men I may say, as Job 9. 4. Who hath hardened himself against him, and prospered? It is made a note of God's child, to tremble at his Word, Isaiah 66. 2.

3. There be many, that are so far from practicing what they hear, and obeying the truth, that they glory in this, that they can give us the hearing; but are not so foolish to believe, and be ruled by us, or to alter their course for anything we can say. These men glory in their shame: for there is no worse sign of Reprobation than this. Eli’s sons hearkened not to the voice of their father, because the Lord would slay them, 1. Samuel 2. 25. I know that God hath determined to destroy thee, because thou hast not hearkened unto my counsel, 2. Chron. 25. 16.

Lecture the sixty eighth. October 2. 1610. JOHN IIII. XL.

WE have already heard, that in this verse, and that before, the Evangelist sets down the beginnings of the faith and conversion of the Samaritans, and that therein he observeth, 1. The cause and means whereby they were wrought, verse 40. 2. The effect and fruit whereby they shown themselves. 3. The respect Christ had unto them, when he saw in them these beginnings of grace. The first of these is set down, verse 39. which we finished the last day; it remaineth, that we proceed to the two last, set down in this verse. The effect and fruit, whereby these beginnings of grace did show themselves, was this, When they were come to him, they besought him, that he would tarry with them. And this they did, 1. Out of their love and reverent respect unto him, that they might give him entertainment: 2. Out of their desire to make use of him, and to be further instructed by him.

Now for the first of these two respects, it is to be observed, 1. That they who before would have been unwilling to give him entertainment, though he had desired it, the Samaritans refused to receive him, or give him lodging, Luke 9. 53. yea, to have performed a far less kindness to him, as we may see, verse 9. this woman ye know refused to give him a little water to quench his thirst, now they begin to believe, beseech him earnestly to abide with them. 2. They show this kindness and respect unto him, though they knew they should hereby expose themselves to the hatred of their neighbors. 3. They do this, because they believed him to be a Prophet; for as yet they were not persuaded fully (as it seemeth, verse 42.) that he was the Messias. 4. They are commended by the Holy Ghost, and approved by Christ for it; which teacheth us:

That it is the property of all that have received any true beginnings of grace, to love, and be glad to show kindness unto the Prophets and Ministers of God.

This the true servants of God in all ages, have declared in four points: 1. Such as before their conversion were the proudest contemners of them and their Ministry, have after their conversion ever been wont to show great reverence and respect unto them. See this in Naaman the Syrian. He that a little before was in a rage against the Prophet, 2. King. 5. 11. so soon as ever he was by his miraculous cure brought to the true God; he with all his train came and stood reverently before him, and would fain have shown real kindness and bounty unto him, ver. 15, 16. see it also in those that Peter converted; they that a little before mocked the Apostles, and counted them no better then men that were drunk, Acts 2. 15. presently upon their conversion come and speak reverently unto them, and seek to them for comfort, ver. 37. yea they have been apt to exceed that way, as we know Cornelius was, when he fell down at Peters feet and worshipped him, Act. 10. 25. 2. They have ever borne a most loving and kind affection unto them, when he took his leave of the Disciples at Ephesus, they all wept sore and fell on his neck and kissed him, Acts 20. 37. when he was to go from Tyre, all the Disciples with their wives and children brought him on his way, Acts 21. 5. The Philippians loved their Pastor Epaphroditus so dearly, that he (being dangerously sick at Rome) took great care to keep it from their knowledge, because he knew it would grieve them so much to hear it, Phil. 2. 26. 3. They have shown great care of their peace and preservation from trouble and danger, when Paul would have adventured (for the appeasing of the tumult at Ephesus) to have gone out to the multitude, and to have spoken to them, the Disciples besought him not to do it, nor they would not suffer him, Acts 19. 30, 31. when the Disciples at Ptolemais had heard by Agabus what troubles Paul should endure at Jerusalem, they besought him with many tears so earnestly not to go thither, that they even broke his heart with their kindness, Act. 21. 12, 13. Priscilla and Aquila to save his life, had laid down their own necks, adventured their own lives, Rom 16. 4. 4. They have ever been ready to show their reverence and love unto them, by entertaining them gladly, maintaining them and ministering unto their necessities. The Shunamite and her husband you know what kindness they shown to Elisha, and what entertainment they gave him, 2. King. 4. 8. 10. The good women that followed Christ, and found comfort in his doctrine, ministered unto him of their substance, Luk. 8. 3. Lydia after she was converted, constrained Paul and his fellows to come to her house and to abide there, and professeth she should have taken it for a sign that they had doubted of the truth of her conversion, if they had refused to accept of that kindness, Acts 16. 15. and the Jailor washed the wounds of Paul and Silas, and gave them kind entertainment in his house, Acts 16. 33, 34. The Galatians thought nothing too dear to bestow upon Paul, though it had been to the plucking out of their own eyes, Gal. 4. 15. The Philippians sent relief oft to Paul when he was in prison, Phil. 4. 10. 14. 16.

The Reasons of this have been two:

1. The comfort they have received by them. For if men esteem of the message that is brought unto them, they cannot but esteem of the messenger that bringeth it. If they have once found comfort in their doctrine, they must needs esteem of their persons, esteem them very highly in love for their works sake, 1. Thess. 5. 13. The Elders (specially) that labor in word and doctrine are worthy of double honor, 1. Tim. 5. 17. How beautiful are the feet of them (how welcome are they) that bring good tidings of peace, yea, he speaks of this as of an inseperable consequence of the Gospel in some of those to whom God gives preachers of his own sending, Rom. 10. 15.

2. That they may thereby help the truth it self, and further the Lord's work in their ministry, we ought to receive such that we might be fellohelpers to the truth, 3. John 8. so Paul saith of the house of Stephanas, that by the kindness they shown him, they helped him in his Ministry, 1. Cor. 16. 15, 16. And Hezekiah by the kindness he shown to the Levites, and by the provision he made for them encouraged them in their ministry, 2. Chron. 30. 22. and 31. 4. God's faithful servants have many discouragements in their ministry from the wicked; and they had therefore need of this help from the kindness of the godly toward them.

The Use of this Doctrine is,

First, for the Ministers, then for all God's people. For we that are Ministers are to be admonished, that we so carry our selves in our ministry, as we may deserve this love and respect from the people of God. Every ignorant, careless and unconscionable Minister is apt to urge this doctrine of the duty and respect the people owe to God's Ministers, but they never consider what manner of Ministers they have been, to whom God's people have given this respect, and for what reasons it is due unto them. If thou be faithful and profitable in thy ministry, they that unfeignedly fear God, cannot choose, but unfeignedly reverence and love thee.

The Use that God's people are to make of this Doctrine is,

First, for Exhortation, that they would be content to receive this truth as well as others, and not to reject it, because we seem herein to plead for our selves. Be not vn willing to learn from us, even those duties you owe to us as well as others; nor count it folly, or pride, or covetousness in us, when we teach you such things; for 1. We are bound to teach you the whole counsel of God, Acts 20. 27. 2. Remember, whatsoever corruption may be in our hearts in delivering of it, yet no part of God's truth hath any corruption in it, all the words of my mouth are righteousness, there is nothing froward or perverse in them, Pro. 8. 8. 3. A Minister may teach the people what respect they owe to him, and yet be neither proud nor covetous. Paul himself taught this doctrine, and pleaded for special reverence and respects at the Corinthians hands, 1. Cor. 4. 15. and for love, Gal. 4. 17. and that they would pray for him, Ephes. 6. 19. and even pleadeth for maintenance also, 1. Cor. 9. 1. 4. We respect not our selves so much as the people's profit in teaching this.

Secondly, for Reproof: for if everyone that hath received any true beginnings of grace, doth bear this reverence and love to God's Ministers; then surely many that take themselves to be right good Christians, have no grace in them. For 1. Many esteem not at all, nor show any reverence to any Minister, because he is a Minister; but though he be such a man as for birth, education, learning, wisdom, speech and conversation, they could reverence; for this very cause only they despise him, because he is a Minister. To these I will say no more, but wish them well to consider what Christ saith, Luke 10. 16. He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. 2. Some will seem to love preachers, but will part with nothing to maintain them. Like to that hypocrite, that saith unto his poor brother that is naked and destitute of daily food, depart in peace, be thou warmed and filled (God help thee, get thee to a good fire, get thee some meat) but gives him nothing, I am. 2. 16. This is the cause of that general complaint that is made in all places, where the Ministers maintenance riseth from the benevolence of the people, that even where the people are most forward, it useth to decay much in a very short time. I would wish these to consider the charge God gave his people, take heed to thyself, that thou forsake not the Levite as long as thou livest upon the earth, if thou doest, thou shalt have the worst of it thyself, Deut. 12. 19. and the practice of God's servants, who have ever been wont to keep a proportion, between the blessing God hath given them in outward things, and their liberality in contributing to the maintenance of God's service, since the people began to bring the offerings into the house of the Lord, we have had enough to eat and have left plenty, for the Lord hath blessed his people, and that which is left, is this great store. The people's readiness to pay their tithes & offerings, brought God's blessing upon them; and the more God blessed them, the more liberally and cheerfully they brought in their tithes and offering to the Priests and Levites, 2. Chron. 31. 10. 3. Some (and that a great some too) are wont to withhold that, which by God's law and man's is due unto the Minister; they think ever the Minister hath too much; they envy and cannot endure he should live so plentifully; they count him covetous if he seek his own, though in the most peaceable manner that he can; yea where is a man to be found, almost, that payeth his tithes willingly? which yet the Minister hath as much right unto by law, as they themselves have to anything they possess. These I would have to remember, that all men of worth were wont to count it their honor to give somewhat to the maintenance of God's service, David the King, and the chief fathers, and the captains over thousands and hundreds and the Captains of the host; and Samuel the Seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah; were wont to dededicate of their substance and of the spoils that they won in battle, to maintain the house of the Lord and his service there, 1. Chron. 26. 26, 27, •… 8. 2. That God promiseth this as a blessing to his Church, that in the plenty and abundance he would give to his people, his Ministers should also be plentifully provided for, when he had spoken of the plenty of wheat, and wine and oil, and cattle (abundance of all earthly blessings) that he would give unto his people. he addeth, And I will satiate the souls of the Priests with fatness, and my people shall be satisfied with goodness saith the Lord, Ier. 31. 12. 14. 3. That of all thefts and oppressions, this is the most dangerous and damnable, when men by fraud or violence withhold that which is due to the Ministers of God: will a man rob God? yet ye have robbed me. But ye say, wherein have we robbed thee? In tithes and offerings, Ye are cursed with a curse, for ye have robbed me, even this whole nation, Mal. 3. 8, 9.

3. For comfort to such as are Patrons to good Ministers, as relieve and countenance them; no good work you can do, will give that assurance of God's blessing in outward things, as this. I have heard it oft said of some, that their bounty unto Ministers did undo them; but I could never hear it proved. I doubt not, but such might fall into decay (for God's promises for earthly blessings are all with this condition, so far as shall be good for them) but this, doubtless, was not the cause of it. Mark the promise of God, Honor the Lord with thy substance, and with the first fruits of all thine increase; so shall thy barns be filled with plenty, and thy presses shall burst out with new wine, Pro. 3. 9. 10. Bring ye all the tithes into the storehouse, that there may be meat in mine house; and prove me now herewith, saith the Lord of hosts, if I will not open to you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sake, &c. And all nations shall call you blessed, for ye shall be a delightsome land saith the Lord of hosts, Mal. 3. 10, 11, 12. Observe also the experimennt of this in sundry examples, who were greatly blessed of God for this, the widow of Sarepta for providing for Elia, 1. Kings 17. 15. the Shunamite for providing for Elisha, 2. King. 17. 30. Ebedmelech for the kindness he shown to Jeremiah, Ier. 39. 17. Yea, in temporal things, even wicked men have been blessed of God for this, Rehoboam and his Kingdom were so for harbouring and entertaining the faithful Levites, 2. Chron. 11. 17. Secondly, if you do this with a good heart, and show this love and respect unto them, even for their works sake, it will yield you great assurance of a better reward also, even of spiritual and eternal blessings, He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets reward, Matth. 10. 41. That Nehemiah knew this well appears by his prayer, when he had taken order that the Priests and Levites might be plentifully provided for, Remember me O my God (saith he) concerning this, and wipe not out the good deeds that I have done for the house of my God, and for the offices thereof, Neh. 13. 14. And Paul assures the Philippians, that the kindness they shown to him in ministering unto his necessities, was a fruit that would abound unto their account when the day of their account should come, it would be abundantly rewarded, Phil. 4. 17.

Lecture the sixty ninth. October 16. 1610. JOHN IIII. XL.

IT remaineth now, that we proceed to the second end and respect they had in beseeching him to tarry with them, and that was (as appeareth plainly by the two verses following) that they might be instructed by him: they invited him to tarry, not only that they might show kindness to him, but that they might receive good from him. Yea, this was the chief respect they had in beseeching him so earnestly, that he would tarry with them: 1. They unfeignedly desired to be instructed by him: 2. They fully purposed to believe and obey his Doctrine. From thence we have this Doctrine to learn:

That this is the chief way whereby men are to show their love and respect to the Prophets of God, when they make use of their gifts, and seek to be directed by them, when they receive and obey their Doctrine. This shall be proved in the example of such, as the Holy Ghost hath commended for their love and respect they have borne to God's Prophets and Ministers. We read of great reverence that Cornelius shown to Peter, Act. 10. 25. He went out to meet him, and fell down at his feet: and doubtless, the rest of his entertainment was answerable. But the best entertainment he gave him, and that wherein he shown most reverent respect unto him, is mentioned verse. 33. We are all here present before God, to hear all things that are commanded thee of God. We read of certain women, that shown exceeding love to Christ: 1. They ministered to him of their substance, Luk. 8. 8. 2. They forsook him not in his troubles, but followed him to the very Cross, & as they went, shown their affection in weeping and lamenting for him, Luk. 23. 27. 3. They continued all the time of his Passion beholding him and being eye and ear-witnesses of all that he endured and spake, Mat. 27. 55. 4. When he was dead, their affection toward him died not, but they observed the place where he was buried, and went and prepared ointments to embalm his body, Luk. 23. 56. But were these the only ways whereby they shown their love and respect unto him? No, they made use of his Ministry. Mat. 27. 55. They had followed him from Galilee to Jerusalem in his last journey, when he took more pains in preaching (as I shown you not long since) than he had done before in so much time all his life long: yea, as it will appear to them that well weigh the speech of the Evangelist, Luk. 8. 1. they made use of his gifts, not only publicly, but privately also. Before the multitude assembled, and Christ began his Sermon to them, these women & the Twelue were with him. Yea, only they (indeed) may be said to receive God's Prophets, and to give them that entertainment that is due unto them, who make use of their Ministry, & will be directed by them, and obey their Doctrine. Paul is earnest with the Corinthians, that they would receive him 2. Cor. 7. 2. Receive us, we have done wrong to no man, we have consumed no man, we have defrauded no man. His meaning was, not to crave of them kindness in any outward entertainment; for he was not among them, nor purposed to go shortly to them, but only he desireth them to obey his Doctrine. Matth. 10. 14. Whosoever shall not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet. It may be, the Apostles might come into many a town, that would give them good entertainment for their miracles which they wrought, and into many a house that would receive and welcome them for kindred sake; but such receive you not, saith our Savior, unless they hear and obey your Doctrine. And therefore what outward kindness soever they may offer to do unto you, they shall receive the reward of such, as have contemned and rejected God's Prophets. I will give you a plain example for this. It is said of our Savior, John. 1. 11. He came unto his own, and his own received him not. How is this meant? Did not the Jews receive him? they flocked after him by great multitudes to hear him, Luk. 12 1. 2. They oft praised him highly, and accounted him to be an excellent Prophet, Luk. 7. 16. 3. They invited him to their houses, and made great feasts for him, Luk. 14. 1. 4. They would have bestowed great preferment on him, they would have taken him by force to make him a King, John. 6 15. how is it then said, that they received him not? Surely, because they obeyed not his word; they would not be taught and directed by him, as John the Baptist interpreteth it, John 3. 32. What he hath seen and heard, that he testifieth, but no man receiveth his testimony.

The Reasons of this Doctrine are three:

1. In respect of God. It is the commandment and will of God, that all men should make their use and profit of such gifts, as he hath bestowed on any of his servants, above themselves; else they sin against God, and do contempt to his good gifts. The Queen of Sheba is commended by our Savior, for coming from the utmost parts of the earth, to make use of the excellent knowledge God had bestowed on Solomon, Mat. 12. 42. And how did sue it? she asked him questions, and propounded all her doubts unto him, 2. Chron. 9 1. And the like is spoken to the praise of all the Kings of the earth, 2. Chron. 9. 23. All the Kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart. So children should make use of the knowledge that is in their parents, and move questions to them, Deut. 6. 20. When thy son shall ask thee in time to come, what mean these ordinances, and testimonies, and laws, which the Lord our God hath commanded you? And wives should make use of the knowledge God hath given their husbands, above them, 1. Cor. 14. 35. If they would learn anything, let them ask their husbands at home. But specially the people of God should make use of his Ministers this way, not only to hear them publicly, but privately to move questions to them, and to inquire the will of God at them in all their doubts. For this means God hath sanctified above all others to that end. Mal. 2. 7. The Priests lips should preserve knowledge, and they should seek the law at his mouth. Hag. 2. 12. Ask now the Priests concerning the law. And so we shall find God's people have made great use of their Ministers gifts this way, even in private. Our Saviors Disciples did so, Mar. 4. 10. and 7. 17. and 10. 10. So the Christians in Corinth moved their doubts to Paul in sundry cases of conscience, 1. Cor. 7. 1. 10. 22. And at Ephesus he did much good in private houses, Acts 20. 20.

2. In respect of God's Prophets. This is the best way whereby Christians may yield comfort and encouragement unto good Ministers, when they make use of their gifts, and show themselves desirous and ready to receive good by them. See a notable example of this in Titus, his spirit was refreshed much by all God's people at Corinth, 2. Cor. 7. 13. how? by the use they made of his gifts, they received him with great reverence, and were obedient to his doctrine, as appeareth verse. 15. This hath ever been the mind and speech of a faithful Minister, which Paul expresseth, 2. Cor. 12. 14. I seek not yours, but you. The Apostle, when he chargeth the faithful so to carry themselves toward their Ministers, as they may do their work with joy, and not with grief, Heb. 13. 17. he telleth them how they may do that, Obey them, and submit yourselves. No kindness that any can show us, can so bind us to them, as this, when they make use of our Ministry, and profit by us. Mar. 3. 34, 35. He looked round about on them, which sat in compass about him, and said, Behold my mother and my brethren: For whosoever shall do the will of God, is my brother, &c. Nay, we can have small comfort in the maintenance and countenance we have from such, as receive no good by our Ministry. I cannot say it is unlawful for a Preacher, to take maintenance from them that receive no good by his Ministry, so long as he doth his endeavor faithfully to do them good; but surely, a little kindness received from the other, doth him more good, and is sweeter to him than a great deal from such men. They that Christ is said to receive maintenance from, were such as made use of his Ministry, Luk. 8. 3. And he biddeth his Apostles, when they came into any city or town, to inquire who was worthy in it, and there to abide, till they went thence, Matth. 10. 11.

3. In respect of themselves: for this is the only sure argument that their hearts are upright in the love they show unto Preachers, when they make use of their gifts, and will be directed and ruled by them. By all other ways but this, a man that hath no grace may show love and kindness to God's Minister. Herod reverenced John, Mar. 6. 20. Nebuchadnezzar did patronize Jeremiah, and countenanced him, and maintained and provided liberally for him, Ier. 39. 11, 1 •… . yet had neither of these any grace in them.

The Use of this Doctrine, is for Reproof of diverse sorts of men, which all of them pretend much love and respect to good Ministers, yet it is not with an upright heart, or such as shall be able to yield them any sound comfort in the evil day. 1 Such as love them, and will commend and countenance them, and maintain them too; yet they seldom or never hear them, or make use of their Ministry; and yet they bless themselves in this, as in a great sign of grace, that they love and maintain good Preachers. To these men I say, this may procure thee a temporal reward, as it did Potiphar to have Joseph in his house, though he made no use of his knowledge and piety, Gen. 39. 5. God blessed the Egyptians house for Joseph's sake. But sound comfort this can never yield thee; for thou receivest not a Prophet in the name of a Prophet, Mat. 10. 41 but either out of a natural affection thou bearest to the man, or carnal respect thou hast to thine own credit, or some light that thou hast received from God's Word, that it is good to love Preachers, or some taste thou hast had of the power and sweetness of his Ministry, whom thou dost thus affect; but none of all these respects will yield a man any sound comfort, but rather be a strong evidence against him in the day of the Lord. 2. Such as not only like, and commend, and maintain Preachers, but hear them also ordinarily, yet never make any use of their gifts in private, never move any questions to them, nor seek to be directed and informed by them in the will of God, concerning any their particular and private occasions. The will of God is, that the Minister should be resident, and dwell upon his charge. He is called a watchman to the house of Israel, Ezek. 3. 17. The Priests had therefore their lodgings appointed them near the house of God, 1. Chro. 9. 27. for this cause (among others) that the people, if they had any doubts to propound to them, and occasion to inquire the will of God of them, might know where to find them. But our Ministers may be non resident well enough, all the week long, for any use the people will make of them this way, unless it be to baptize a child, or bury a corpse, or visit one that is sick, they can spare him well enough. And for visiting the sick, if he be such a one, as useth to deal plainly, and will not suffer them to pass to hell in a dead sleep, he shall not be oft troubled that way: and when he cometh, what use make they of him? Surely, they use to propound no doubts to be resolved in, but only to have him pray, and speak some comfortable words to them, they send for him. Of David we read, that he kept always a Prophet about him, even when his state was but mean and poor, yet had he the Prophet G •… d with him, 1. Sā. 22. 5. And why? To be directed by him in the will of God, in all his occasions; as we may see as it appears by his consulting with Nathan, 2. Sam. 7. 2. yea it may seem by that which we read, 1. King. 1. 27. that he was never wont to undertake or resolve upon any matter of great moment, till he had first consulted with the Prophet, and inquired what the will of God was in that case.

And nowadays also many keep good Prophets about them, but what use make they of them? Surely, little more than they might do of a dumb Minister; yea, they count it a disgrace to make a Prophet of their counsel in anything.

Let a Minister be with them never so oft at their Tables, never so long in their houses, they will make no use of his gifts, seek no direction from him in any case of conscience. Let a Lawyer be with them, they will make use of his knowledge: let a Physician be with them, they will move some questions to him concerning his art; only the Divine is the man they can make no use of. And what is the reason of this? is it because they are full of knowledge, they know as much as we can teach them? Indeed, conceitedness is a great cause. But (alas) there be many main points in Religion, that they are very ignorant in. What is then the chief cause? Surely, men have no care to please God, and to know his will; if they had, they could not but have many doubts: when this care was wrought in John's hearers, they came to him after this manner, what shall we do? and what shall we do? Luk. 3. 10. 12. 14.

And there is no man, that hath a care to know God's will, but he shall have many doubts. There was never any proved a good scholar in any learning, but he that had doubts, and would move questions. Neither is there any man, that hath a true care to please God, but he hath many occasions in his life, to inquire whether that he doth be agreeable to the will of God, or no. In the times of superstition, men gave too much to their Priests, when they thought no sin could be pardoned, unless they confessed it to a Priest, and took his direction for their repentance; but the profaneness of these times hath drawn men too far into the other extreme, that they have no need of the Ministers direction in anything.

3 Such as will indeed move questions, but they are curious (of such things as God hath not revealed in his Word) or at least vain & unprofitable, Tit. 3. 9.

4. Such as will move questions only to try the Ministers judgment, that they may take advantage, either at his insufficiency, or at his dissent in judgment from other Preachers, as the Scribes and Pharisees did unto our Savior, they moved questions to him tempting him that they might have to accuse him, John. 8. 〈◊〉 .

5. Such as will hear & commend a good Preacher, and thank him even for such Sermons, as wherein he hath touched them most nearly, but will reform nothing, nor practice what they hear, such were the Prophets hearers, they heard his words but would not do them, with their mouths they shown much love, but their heart went after their covetousness, Ez. 33. 31.

The third and last thing to be observed, in describing the beginnings of the faith and conversion of the Samaritans, is the approbation Christ gave unto them; He abode with them two days: which we shall not read he did upon the entreaty of any other: & which shown his special love to them, and desire he had to perfect the good work that was begun in them. Which teacheth us this doctrine: That they that unfeignedly desire to know the will of God, God will prouid means for them, that they may be instructed. Two plain proofs we have of this, in the example of the Eunuch. Act. 8. and Cornelius, Act. 10.

To confute the blasphemous Doctrine of the Papists, that deny the people can grow to any certainty in the knowledge of Religion, or that they should be allowed to read the Scriptures.

2. To show the true cause why so many continue still under the heavy judgment of a dumb Ministry; they are such as you may read of, even such as say unto God, Depart from us, for we desire not the knowledge of thy ways, Job 21. 14.

But of this Doctrine we have formerly spoken at large; and therefore this shall now suffice to be spoken of it.

THE SEVENTIETH LECTURE, ON OCTOBER XXIII. MDCX.

W E have already heard, that in the two former verses, the Evangelist hath set down the beginnings of the Faith and Conversion of the Samaritans. By the speech and persuasion of a poor Woman their Neighbor, many of them did believe in Christ, and they testified and declared their Faith, by coming to him, and beseeching him that he would tarry with them; and our Savior so far approved of them for these beginnings of Faith, which he discerned in them, that he yielded readily to their request, and abode with them two days. Now in these words I have read unto you, the Evangelist sets down their increase and proceedings in Faith, and what use they made of our Savior in those two days that he spent among them. And in setting this down, he offereth four principal points to our consideration. 1. That by this abode which Christ made among them, they increased greatly in the number of Believes: for many that made no reckoning of the Woman's words, nor would (upon her persuasion) stir out of their doors to go to him; yet when he was come unto them, and they had heard him teach, believed in him: Many more believed, because of his own word. 2. That they increased greatly in the measure of their Faith also: for whereas they that had believed in him, upon the Woman's speech, were but weak in Faith, and not fully resolved, whether he were the Messia or no; now (by hearing him) they were confirmed and fully assured, that he was indeed the Christ, the Savior of the world. 3. The reason is set down why they did thus increase, both in the number of Believes, and in the measure of their Faith, Because of his own Word: because they had heard him themselves. 4. They make confession of this their Faith, and certainty they were grown unto; as also of the means, whereby they were brought unto it, unto the woman that was the first instrument of their conversion, and profess plainly to her, that the good they received by her was nothing to that which they had gotten by hearing him themselves. They said unto the Woman, now we believe, not because of thy saying, for we have heard him our selves.

First then we must observe here, that which the Evangelist speaks of, the increase of the number of Believes among the Samaritans, in that short space that Christ tarried with them. Many more believed because of his own Word. From whence we learn:

That a man may be one of God's Elect, though he cannot profit by some means of his salvation, that God offers unto him; though he do not profit by the means of his salvation at the first. See the proof of this Doctrine, first, in the example the Holy Ghost hath given us in this place: 1. These Samaritans, mentioned in the 41. verse, were the Elect of God, as well as those mentioned in the two former verses, else they could not have believed. 2. Look what means the other had to bring them to the faith, these had the very same: for the woman had spoken, and persuaded, and dealt as earnestly with them as with the other, verse. 28. when she ran from Christ into the city, She said unto the men (that is, to all indifferently) Come and see, &c. 3. These had had greater means to bring them to Christ than the other: for (beside the speech of the Woman) they had also the example of many of their Neighbors to provoke them. 4. Yet neither the Woman's speech, nor their Neighbors example, could prevail with them: but when they had heard Christ themselves, then they believed on him.

Now before I proceed further in the confirmation of this Doctrine, three Cautions must be first premised, to prevent the mistaking of it. 1. All whom God means to save (ordinarily) shall have the means of grace vouch safed unto them, at one time or other, and shall have also grace given unto them to profit by them. Other sheep I have (saith our Savior, John 10. 16.) which are not of this Fold, them also I must bring, and they shall hear my voice. And again, verse. 27. My sheep hear my voice. And as it is a good sign, God hath an Elect people in that place that he giveth the means of grace unto (as is plain by that reason he gives to Paul why he would have him continue in Corinth, for I have much people (saith he) in this city, Acts 18. 9, 10.) and on the other side an evil sign, that a people are such as God hath no gracious eye or respect unto, when he denieth them the means of grace, the time of this ignorance (while he denied to the people that lived in that time the means of grace) God regarded not, Acts 17. 30. So is it also a good sign of Election to every particular person, when God gives him not only the means of grace, but also a heart to profit by them, so many as were ordained unto life believed, Acts 13. 48. and the contrary is a fearful sign of Reprobation, when God giving to a man the means of grace, denies him a heart to profit by them, ye therefore hear not because ye are not of God, John. 7. 47. I know that God hath determined to destroy thee (saith the Prophet to Amaziah) because thou hast done this, and hast not hearkened unto my counsel, 2. Chron. 25. 16. 2. It is a comfortable sign of a man's election, when he receives the Word with all readiness, and his heart makes answer unto God so soon as he calls upon him, when thou saidst, seek ye my face, my heart said unto thee, thy face Lord will I seek, Psal. 27. 8. These were more noble then those in Thessalonica, in that they received the word with all readiness, Acts 17. 11. And on the other side it is a dangerous sign of Reprobation, when a man doth willfully put the Lord off, and takes day with him. He that refuseth thus to come when God calleth him, hath just cause to fear, God will call him no more, Because I have purged thee (used the means, and endeavored to purge thee) and thou wast not purged; thou shalt not be purged from thy filthiness anymore, Ezek. 24. 13. 3. The Lord hath been wont, when he hath given the means of grace to a people, to make them effectual to the Conversion of so many as he means to save, within a very short time after they have first enjoyed them. And (if we observe this well) we shall find, that such Preachers as God hath made most fruitful in their Ministry, have converted more to God, at their first coming to a People; and that their labors afterward, have served rather to confirm and build men forward, than to convert them. It is noted of Peters Ministry, Acts 10. 44. that even while he was preaching unto Cornelius, and those that were there assembled, the Holy Ghost fell upon all them that heard the Word. And Paul, Phil. 1. 5. speaking of the success of his ministry among the Philippians, praiseth God for the fellowship they had in the Gospel from the first day (that he had preached unto them) until then. And he twice puts the Thessalonians in mind of their state when he came first among them. 1. Thess. 1. 9. They show what manner of entering in we had unto you, and how ye turned from Idols to God, to serve the living and true God: and 2. 1. Your selves, Brethren, know our entrance in unto you, that it was not in vain. As if he should have said unto them, O those were comfortable times. So doth he put the Galatians in mind of the great success his Ministry had among them, at his first coming unto them, Gal. 4. 13, 14, 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch, saith, Acts 13. 48. that at the hearing of them, as many as were ordained to eternal life (among them) believed.

These Cautions being premised; we shall (yet) find the Doctrine to be most true, That even among the Elect themselves, there is great difference to be observed, in their receiving and profiting by the means of their first Conversion unto God.

See the proof and confirmation of this Doctrine in three several points.

1. A man may be the Elect Child of God, and be a fruitless hearer of some good Preachers, and yet profit by some other. The Ministry of John the Baptist was a very holy and powerful Ministry, and the whole drift of it was to draw men to believe in Christ; and yet many of God's Elect that had heard him, could not be converted by him to the Faith, which yet afterward, when they came to be hearers of Christ himself, became true Believes, and said, John did no miracle, but all things that John spake of this man were true. And many believed on him there, John. 10. 41, 42. So it is evident, that many of those five thousand that were converted by two Sermons that Peter made, Acts 4. 4. had heard Christ himself preach sundry times (as is plain by Luk. 19. 48. and 21. 38. where it is said that at Christ's preaching in the Temple, (immediately before his Passion) all the people resorted daily to him to hear him) yet could not be converted by him. By stronger and more excellent means they could not be converted, and yet were converted by weaker means.

2. A man may be a fruitless Hearer a long time, even of that Ministry that God hath ordained to convert him by, and yet afterward profit by it. With many of his Elect the Lord hath been fain to stand long at the door and knock (as he speaketh, Revel. 3. 20.) before he could get entrance into their hearts; to continue the means long unto them before they have profited by them. Many of God's children have been like young Samuel, 1. Sam. 3. 10, the Lord hath called them oft by the Ministry of his Word, before they could answer him, or once discern that it was he that spake unto them. There hath been many a one that hath been a hearer a long time, before he hath been won unto God; yea, that hath heard the same Preacher many a time without all fruit, by whose Ministry at the last he hath been converted unto God. There were many of God's Elect that heard that powerful Sermon of Peter, mentioned Acts 2. and profited not by it; which yet hearing him at another time were converted by him: for those two thousand that we read were added to the Church in Jerusalem, Acts 4. 4. and that by his Ministry, as may appear (Acts 3. 12. 48.) had certainly heard that Sermon, and seen also the fruit of it, as is plain by that we read, Act. 2. 5, 6. for the multitude of them that were in Jerusalem heard that Sermon.

3. A man may be the Elect child of God, though he can receive no good by the most powerful and fruitful Ministry, till God have prepared him by humbling him greatly through fore affliction. Paul himself may be a notable example for this. It is not to be doubted, but that he, living in Jerusalem while all the Apostles continued there (for he was brought up in that City at the feet of Gamaliel, Acts 22. 3. and there he gave consent to the death of Stephen, Acts 8. 1. and there he began to persecute the Saints, Act. 26. 10, 11.) and the Church did so flourish there, did hear the Apostles preach sometimes, and heard Stephen dispute with the Libertines, and Cyrenians, Acts 6. 9. and yet, till God by his mighty hand had humbled him, all this did him no good at all.

The Reasons and grounds of this Doctrine are principally three:

1. The Elect of God have no better hearts by nature, than the worst of all the Reprobate have. Till God be pleased to call them, to open their ears, and incline their hearts, they are every whit as backward and untoward as the worst: they are by nature the children of wrath, even as others, Ephes 2 3.

2. The Conversion of God's Elect depends wholly upon the free pleasure and will of Almighty God, and not upon anything that is in man himself. The Wind bloweth (saith our Savior, John 3. 8.) where it listeth, (and when it listeth also) so is everyone that is bor •… e of God. Of his own will (saith the Apostle, James 1. 18.) begat he us, with the word of Truth.

3. The Lord hath herein had respect unto his own glory. Which this way is better seen and manifested than otherwise it could be: for if all the Elect should profit by every good Minister of God, or if they should profit presently so soon as ever they do enjoy the means of grace; certainly the glory of this mighty work of God would be ascribed either to the means, or unto some good inclination that is in our own hearts, and not to the Lord himself only.

This Doctrine we may make good Use of, both towards our selves, and towards others also. First, let no man abuse this Doctrine unto Presumption, and say, I may be God's Elect child, though Ineuer received good yet by any Sermon in my life: But let every man account it a fearful sign, and a just cause of trembling, if God have given him good means of grace, and he hath enjoyed them long, even such means as he hath seen many others have received great good by, and yet he cannot profit by them, he cannot believe and obey the truth. For, 1. It is no small sin to neglect, or not to receive good by the means of grace. If it were, our Savior would not have spoken of it as he did, Matth. 10. 15. Verily I say unto you, it shall be more tolerable for the Land of Sodom and Gomorrah in the day of Judgment than for that City. 2. If a man do wittingly neglect to regard and obey the means of grace presently, so soon as God offereth them unto him, while it is called today, he is in danger to be given up of God unto hardness of heart, Heb. 〈◊〉 . 13. 3. Though it be not always (as we have heard in the Doctrine) yet it is for the most part a sign of a man that God hath not ordained to life, but determined to destroy, to enjoy long excellent means of Conversion and Repentance, and to receive no good by them, as I shown you even now out of John. 8. 47. and 2. Chron. 25. 16. And as is also plain by that speech the Lord useth, Pro. 1. 24. 28, 29. because I have called and ye refused, I have stretched out my hand and no man regarded; They shall call upon me, but I will not answer, they shall seek me early but shall not find me, because they hated knowledge.

Secondly, let us learn by this, to praise God, for the great variety and choice of worthy Ministers that we may hear. Take notice of the gracious respect God hath had to thee in it. As he hath provided for every age, for every constitution, bodily food that may be fit for it; so hath he done for thy soul. If thou canst not profit by one, thou mayest by another. Despise not therefore the Ministry of any of God's servants, but hear all, esteem of all: for what knowest thou which is the Preacher, or which is the Sermon that God hath appointed to work thy salvation by? That which the Apostle saith, 1. Cor. 3. 5. is oft to be thought upon by God's people: We are the Ministers by whom you must be brought to Faith; but which of us is the man by whom this work shall be wrought in any of you, that depends wholly upon the will of God, as God shall give to every man.

Secondly, towards others also, this doctrine teacheth us how to stand affected: we that are Ministers must not be discouraged, because we see so little fruit of our labors in them that hear us. They that are most untoward, may profit by us one day, though they do not yet: we must therefore according to that of the Apostle, 2. Tim. 2. 25. instruct still the worst of them with meekeness, proving if God at any time will give them Repentance. We must hearken to that counsel of Solomon (though given by him in another case, and to another purpose) Eccles. 11. 6. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. 2. Thou that art a private Christian, learn not to despair of any how ignorant, unreformed, or profane soever they be, so long as God is pleased to give them the means of grace, and makes them willing to hear; but hope well of them. When John the Baptist saw the Pharisees and Sadducees come to his Ministry, though he knew them to be most wicked men (even a generation of Vipers, Matth. 〈◊〉 . 7.) yet doth he note this to be a good sign in them, a sign that somebody had warned them to fly from the wrath to come.

Lecture the seventy one. November 13. 1610. JOHN IIII. XLII.

THe last day we heard that the Evangelist describeth in these two Verses (this, and the former) the use and profit that the Samaritans of Sychar made of our Savior Christ, in those two days that (upon their earnest entreaty) he made his abode with them. And therein observeth, 1. How the number of Believes increased among them in that time. 2. How they that before had begun to believe through the speech and persuasion of the Woman, did increase in the strength and measure of their Faith, in this short time that he spent among them. The former of these two points is set down in the 41. Verse, which we handled and finished the last day. Now we are to proceed unto the latter, which is contained in this verse. Wherein we are to observe four principal points: 1. The object of their faith, that is, the thing they believed, viz. That he was the Christ, the Savior of the World. 2. The certainty of their faith, We know he is indeed the Christ, &c. 3. The means whereby they were brought unto this certainty or ground, whereon they did build this their faith, viz. his own Word, We have heard him our selves. 4. The fruit and effect whereby they declared this increase and measure of their faith, namely, the Profession they made, both of this certainty they were grown unto, and of the means whereby it was wrought in them; unto the Woman that had been the first instrument of their Conversion. Of these points we will speak in order.

And for the first, touching the object of their faith, the thing they believed. Before we can receive our instruction from it, two doubts are to be resolved, for the better understanding of the words: 1. Whether this was a saving and justifying faith, to believe thus in general concerning Christ, that he was the Savior of the World. 2. Whether they did believe, that all men should be saved, as their words seem to import.

For answer to the first, I say: 1. That this had not been a justifying Faith, or such as would have saved them, if they had only believed thus in general, and been fully persuaded, that Christ is the Savior of the World, unless they had also believed in particular, that he was their Savior: for thus much many Reprobates, and the Devils themselves have been persuaded of. Thus much Caiaphas could see, and did prophesy of, John 11. 51, 52. that Jesus should die, not for that Nation only, but that all God's children, that were scattered abroad, should be gathered into one by him. Thus much the Devil did know and profess, Luke 4. 41. Thou art the Christ, the Son of God. The Faith of God's Elect is more particular than so: it enableth every faithful man, to apply Christ to himself, and to rely upon him, to trust, and put his affiance in him, for his own salvation: it makes him able to say, Isaiah 9. 6. To us a Child is borne, to us a Son is given: and with Thomas, John 20. 28. Thou art my Lord, and my God: and with Paul, Gal. 2. 20. He loved me, and gave himself for me. No man can be saved by the blood of Christ, unless it be thus sprinkled and applied to him by the Spirit of God. 1. Pet. 1. 2. Elect unto Sanctification, through the obedience, and sprinkling of the blood of Jesus Christ. It is therefore called, Heb. 12. 24. The blood of sprinkling. Therefore true Faith is called a believing in his Name, John 1. 12. Rom. 4. 5.

2. Under these general words, their particular, and justifying Faith was implied. As if they should have said, We know indeed he is the Savior of the world, therefore our Savior. So in the Confession that Peter made of his Faith, Matth. 16. 16. though the words be general, and none other than the Devil used, Luke 4 41. Thou art the Christ, the Son of the living God: yet in his heart he made particular application of them to himself, or else Christ would not have answered as he did, verse 17. So in the Articles of our Faith that concern the Church: though the words be general, and such as an Hypocrite may say without hypocrisy, and believe; yet the faithful makes particular application of them to himself. As if he should say, I believe this, and know it belongs to me, and take comfort in it.

For answer to the second Question, I say, their meaning could not be as their words seem to import: but by the World, they mean all the Elect of God, that were to be gathered out of the whole world. This answer shall be cleared, and confirmed unto you in three Points: 1. That the World in this place cannot possibly be taken for all mankind. 2. That by the World may well be meant the Elect only, that are scattered throughout the World, 3. The Reason why the Holy Ghost (intending only to teach that Christ is the Savior of all the Elect) useth this Phrase to express it by, and calls him the Savior of the World.

1. That the world in this Place cannot be taken for all mankind, is evident: because then, this sentence should be contrary to many other plain places, which teach us, that Christ is not the Savior of all mankind. For it is expressly said in Scripture, 1. That many in the world shall not be saved by him. Matth. 7. 22, 23. Many will say unto me in that day, Lord, Lord, have we not by thy Name prophesied, &c. And then will I profess to them, I never knew you. 2. Yea, that the greatest part of men in the world shall not be saved by him, wide is the gate and broad is the way that leadeth to destruction, and many there be, that go in thereat, because straight is the gate and narrow is the way that leadeth unto life, and few there be that find it, Matth. 7. 13, 14. 3. That he shall be an occasion of damnation to many in the world. Rom. 9. 32. 3. They have stumbled at the stumbling stone, as it is written, B •… held I lay in Zion a stumbling stone, and a rock to make men fall. 4. God doth not so much as offer Christ, nor make him known to all men in the world. For as it was under the Law, he hath not dealt so with any nation, and as for his judgments they have not known them, Psal. 147. 20. so may it truly be said, that in every age since, there hath been many thousand souls, that never so much as heard of the name of Christ. As he did by immediate Reueration, forbid his Apostles to go unto some people, Act. 16. 6, 7. So still by his providence he with-holds the means of grace frommany, He doth in this case with the heavenly rain of his Word, as he oft doth with the natural rain, I caused it (saith he) to rain upon one city, and caused it not to rain upon another city, one piece was rained upon, and the piece whereupon it rained not withered, Amos 4. 7. 5. Christ desired not that all men in the world, nor that the most men in the world, should have benefit by his death. John. 17. 9. I pray for them, I pray not for the world, but for them that thou hast given me, for they are thine. Thus have I made it evident, that when Christ is here called the Savior of the world, it cannot be meant, that he is the Savior of all men in the world.

2. Now for the second point, that by the world here, may well be meant the Elect only that are scattered throughout the world, is as plain. First, because the like general speeches are so taken in other places, Look unto me and be ye saved all the ends of the earth, unto me every knee shall bow, and every tongue shall swear, Isaiah, 45. 22, 23. and All Kings shall fall down before him: all nations shall serve him, Ps. 72. 11. Secondly, because in many places of Scripture the benefit of Christ's death is restrained, and limited to a peculiar and choice company. Isaiah 53. 6. He hath laid on him the iniquity of us all. Mat. 1. 21. He is called Jesus, because he shall save his people from their sins. John. 10. 15. I lay down my life for my sheep. Ephes. 5. 23. He is the savior of his body. Thirdly, because in other places of Scripture, by the world is meant the whole company of God's Elect only. John. 6. 33. The bread of God is he, which cometh down from heaven, and giveth life to the world. 2. Cor. 5. 19. God was in Christ, and reconciled the world to himself not imputing their sins unto them. Will any say, that he hath given life unto, or reconciled unto God all persons in the world?

3. To come to the Reasons why the Holy Ghost (intending to say no more but this, that Christ is the Savior of all the Elect) expresseth it not in those terms, which one would think were more plain, but saith he is the Savior of the world. 1. John 4. 14. The Father hath sent his Son to be the Savior of the world. John 3. 16. God so loved the world. John. 1. 29. and 6. 51. I give my flesh for the life of the world, not for our sins only but for the sins of the whole world, 1. John 2. 2. God will have all men to be saved, and he gave himself a ransom for all, 1. Tim. 2. 4. 6. He tasted death for every man, Heb. 2. 9.

The Reasons hereof, are these:

1. To express that the number of the Elect, the number of those that shall be saved by Christ, should be exceeding great, according to that promise, Gen. 13. 16. I will make thy seed as the dust of the earth. And 15. 5. Innumerable, as the stars in the firmament. For so when we would express that a thing is commonly known, we are wont to say, All the world knows it. And so the Scripture it self speaketh, John. 12. 19. The world goeth after him. Rom. 1. 8. Published throughout the whole world. So Mat. 3. 5, 6. It is said that all Judea, and all the region round about Jordan, went out to John, and were baptized of him.

2. To show the better, that Christ and his Merits, should belong not to the Jews only, but to the Gentiles, to some of all parts and corners of the world, some of all sorts and conditions of men. This was necessary to be taught, and expressed in most significant terms, specially in those times, wherein Christ and the Apostles lived; both because the Jews for a long time had been the only people of God, and all of other Nations might judge themselves excluded, as all the Gentiles are called strangers, and brought in complaining, Isaiah 56. 3. The Lord hath surely separated me from his people: as also because Christ, while he was on earth, seemed to have been sent only to the lost sheep of the house of Israel, Matth. 15. 24. Now the Lord could not in more significant terms have expressed this, That the Lord had his Elect, not among the Jews only, but also among the Gentiles, in all sorts and conditions of men; than by saying, Christ is the Savior of the World. And this is certainly the Apostles meaning both in 1. John 2. 2. not for our sins only (that are Jews, and have been his ancient people, and to whom he was first and chiefly sent) but also for the sins of the whole world, of his elect Gentiles dispersed throughout the whole world. And in 1. Tim. 2. 4. who will have all men of all sorts some of Kings and such as are in authority (though they be yet strangers and enemies to the truth) to be saved. And Tit. 2. 11. the grace of God that bringeth salvation hath appeared unto all men, to men and women, old and young, Ministers and people, servants and masters. As if he should have said, Not us only that are already called, but even many of those that are yet unconverted, that are strangers from the Common-wealth of Israel, and enemies to the truth. And, lest this interpretation should seem strange, we shall find the same phrase so taken, Gen. 41. 57. All Countries came to Egypt to buy Corn of Ieseph: that is, of every Country some.

3. That by this kind of speech, the Elect might be the better encouraged to take hold on Christ; and that this might be a help against their weakness, doubts, and discouragements, when they hear the merit of Christ propounded in the Gospel in so large and general terms. This is used as a Reason to encourage the abjects of the Gentiles, Isaiah 45. 20. to believe in Christ: verse. 22. Look unto me, and ye shall be saved; all the ends of the earth shall be saved. And this may seem to be the principal thing that encouraged these Samaritans to believe in Christ; because they heard him teach in those two days that he spent amongst them, that he was sent of God to be a Savior to all the world: and that therefore they had no cause to doubt but that they might have benefit by him, they might be saved by him, as well as others.

The Doctrine then we are to learn here, is this:

That though all men shall not be saved by Christ; yet is He in the Ministry of the Gospel to be offered to all in most general manner, without excepting or excluding of any. So did our Savior in this place teach the Samaritans. So did he in all places wheresoever he preached, Repent you (saith he to all) and believe the Gospel, that is, that you shall be saved by my merits, Mar. 1. 15. for so the Angel defines the Gospel, Luke 2. 10, 11. I bring you good tidings ( 〈 in non-Latin alphabet 〉 ) of great joy which shall be to all people. And what is this good tidings this 〈 in non-Latin alphabet 〉 , this Gospel? that he tells us in the next words, that unto you is borne this day in the city of David a Savior which is Christ the Lord. And so he commanded his Apostles to do, Go ye into all the world and preach the Gospel unto every creature, Mark 16. 15.

Object. 1. The Law is to be preached to some, and not the Gospel.

Answ. True, it is: No hope of mercy by Christ is to be given to any man, whilst he continues impenitent, the law (the doctrine of the law, of the rigor and curse of it) is made (is appointed and ordained) for the lawless and disobedient, for the ungodly and for sinners, &c. 1. Tim, 1. 9, 10. yet to the wretchedest man that is in the world, we are to offer Christ, and to give him hope that he may have part in Christ, if the fault be not in himself. Luke 14. 21. Bring in hither the poor and maimed, &c. and verse 23. Compel them to come in.

Object. 2. How can we say, that Christ belongs to all, since we know he belongs only to the Elect; and we are not sure who are Elect?

Answ. 1. Though we are sure there are Reprobates in the Church; yet there is no particular person that lives in the Church, but we are to judge and hope he is one of God's Elect. So the Apostle judgeth of all the strangers he wrote unto, he calls all the strangers, the Jews that professed the Gospel throughout Pontus, Galatia, Cappadocia, Asia, and Bithinia, elect according to the foreknowledge of God, 1. Pet. 1. 2. So Paul (in the judgment of charity) saith of some, that (through scandal given to them) might perish, that they were such as Christ died for, 1. Cor. 8. 11.

2. God hath commanded us to offer his Gospel to every particular person, unto whom he sends us, and that lives in his Church. His secret decree he keeps to himself, his revealed will is, that we should offer Christ to everyone, Mar. 16. 1 •… . As (on the contrary side) when he sent Isaiah to Hezekiah, Isaiah 38. 1. and Jonah to Nineveh, Jonah 3. 4. he bids them preach death and destruction unto such, as he yet in his secret decree intended should live.

3. We are sure that everyone, to whom we offer Christ, shall indeed have benefit by Christ, unless his own infidelity, and rejecting of Christ do hinder him, John 3. 18. He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

Reason. No man that knows his own unworthiness, and how far he hath provoked Almighty God, can be encouraged to believe, unless the Gospel be in this general manner propounded to him, unless by this means hope be given him, that he may have benefit by Christ, that the promise belongs even to him. And that (as I have told you) is the cause of the speech, Isaiah 45. 22. and so it is likewise of those, The promise is to you and to your children, and to all that are afar of, even as many as the Lord our God shall call, Act. 2. 39. ye are the children of the Prophets and of the Covenant which God made with our fathers, Act. 3. 25.

Use. 1. For the terror of the presumptuous sinner, that imboldens himself in sin by this conceit, that Christ died for all men, and that it is an easy thing for him to believe when he lists.

2. For the comfort of the humbled sinner, that doubts he is so wretched a sinner, that he can have no benefit by Christ, •… e cannot believe that ever Christ died for him.

Lecture the seventy two. November 20. 1610. JOHN IIII. XLII.

WEe heard the last day, that in this Verse is set down how these Samaritans that had begun to believe upon the speech of the Woman their Neighbor, were confirmed and strengthened in their Faith, by hearing of Christ himself, in those two days that he made his abode with them. And that there be four principal points to be observed in it: 1. The object of their faith, the thing that they believed, viz. That he was the Christ the Savior of the world. 2. The certainty of their faith; We know (say they) that he is indeed the Christ. 3. The means whereby they were brought unto this certainty, or ground whereon they did build their faith; not the saying of the woman, but the hearing of him themselves. 4. The fruit, and effect whereby they declared this their faith, namely the profession they make of it unto the woman that had been the first instrument to draw them unto Christ. The first of these four points we handled and finished the last day: it followeth now that we proceed unto the second. From this then that these Samaritans making here profession of their faith; in Jesus Christ, i. e. declare their faith by the certainty of their knowledge, and express what they meant by saying they did believe in this manner, Now we believe, for we know that this is indeed the Christ; we learn:

That there is great certainty and assurance in true faith. It is more than an opinion, than a conjecture, than to hope well: it is a certain and undoubted persuasion of the heart.

This you shall find true in all the kinds of true Faith which the Scripture speaks of.

1. They that had the Faith of Miracles, never attempted the doing of any Miracle, but they were certain they should effect it. And therefore Christ told his Disciples, that the cause why they could not cast out a Devil, Matth. 17. 19, 20. was, that at that time they had not the Faith of Miracles, in any measure: if they had had so much of it, as a grain of mustard seed, they might have been assured to prevail in that great work.

2. They that have an Historical Faith, are certainly and fully assured, that all that God hath revealed in his Word is undoubtedly true. They are certain, that Christ was the Son of God. John 17. 8. They have known surely that I am come from thee, and they have believed that thou didst send me. They are certain of every Commandment God hath revealed to them in his Word; That they may not do anything of their own works on the Lord's day; that they may not revenge themselves, &c. They are undoubtedly persuaded, that every curse threatened in the Word against the wicked, shall certainly light upon them; and that every blessing promised to the godly, shall undoubtedly be performed to them: though reason, sense, and experience be never so much against it, yet are they fully persuaded of it, because God hath said it. Therefore the Apostle calls faith, Heb. 11. 1. An evidence of things not seen. Two notable instances are given us for this: 1. Concerning the Beginning and Creation of the World. 2. Concerning the End and Dissolution of it. The one we have, Heb. 11. 3. Through Faith we understand that the World was ordained by the Word of God. So that as certainly as we are persuaded that there is now a Sun in the Firmament, whose rising, and approaching to us causeth the day, whose setting, and departing from us causeth the night (because our sense teacheth us this;) so are we every whit as certainly persuaded, that there were sundry days and nights, before there was any Sun to rise or set in the world, because God hath said so in his Word, that there were three days before the Sun was Created, Gen. 1. 13, 14. 2. The other instance, for the certainty of this Historical faith, is, 1. Thess. 5. 2. Ye yourselves know perfectly that the day of the Lord shall come.

3. He that hath a true justifying faith, may not only hope well, and conjecture, but he may be certainly and undoubtedly persuaded, that Christ and all his merits do belong unto him: he may be in this life certainly assured, that he shall be saved.

Now because this is the faith, that my Text speaketh of, and this is a point, that it much concerns us all to be well instructed in; I will be larger in speaking of this kind of Faith, than of the former two. And before I come to the proof of this point, I will give you four Cautions, which shall preserve you from mistaking and mis-understanding this Doctrine; and which may serve for answer to all the material objections, that are made against it.

1. Though we say, that every true Believer may be certain of his own salvation; yet do we grant, there are degrees of Faith and knowledge; that all Believes are not in the like measure certain of their salvation: neither may any from this Doctrine conclude, I am but an Hypocrite, I have no true Faith, because I have not the certainty that such, and such I read of in the Word, had; because I cannot do as such and such can. For God gives all his graces in diverse measures, even to his Elect ones, according to his own good pleasure. Matth. 13. 23. The seed of the Word in some brings forth an hundred fold, in some but sixty, in some but thirty. One hath a strong Faith, as Abraham, Rom. 4. 19, 20. and the Woman of Canaan, Matth. 15. 28. Another a weak Faith, as the man whose child was possessed, Mar. 9. 24. A little Faith, as the Disciples, Matth. 8. 26. And yet this weak, this little Faith, is as true a Faith, as effectual to justification and salvation (though it yield not a man that measure of certainty and comfort) as the other. It is the truth and soundness, not the measure and quantity of Faith, that saves us.

2. They that have attained to the strongest Faith, to the greatest measure of Faith, cannot be so certain of their salvation, but they shall have some doubts, and some distrust left in them. The Thessalonians are commended for their Faith above all the Churches; yet it is said of them, that they had somewhat lacking in their faith, 1. Thess. 3. 10. Yea, Paul himself was not perfect in faith, not as though I had already attained it, either were already perfect saith he, Phil. 3. 12. It is a good sign of true Faith, to discern, grieve, and strive against doubts, and motions of distrust. He may be sure he hath no true Faith, that feels not infidelity in himself: Yea, a man may have at the same time both Faith and doubting: Lord I believe, help thou mine unbelief, Mar. 9. 24. yet doth this doubting proceed, not from the spirit, but from the flesh, from the unregenerate part: neither is it a virtue, as Papists would have it, or a property of true Faith; but a thing most contrary and opposite to the nature of it. True Faith hath certainty in it, and excludeth all doubtings. James 3. 5. Let him ask in Faith, and waver not. Matth. 21. 21. If ye have faith, and doubt not. Matth. 14. 31. O thou of little faith, wherefore didst thou doubt?

3. They that have the strongest Faith, feel not this certainty of their salvation at all times; but may (for a time) be quite deprived of the feeling of it. As the Apostle saith, 1. Pet. 1. 6. Ye greatly rejoice in your faith, though now for a season (if need be) ye are in heaviness through manifold temptations. They that before were most full of confidence and assurance, yet in temptation show much weakness, Matth. 14. See Peters confidence, verse. 28, 29. see his weakness, verse 30. Elijah that before feared not to meet Ahab, and deal so roundly with him, a while after quaked and fled at the threat of Jezebel, and grew impatient, 1. King. 19. 3, 4. David sometimes was full of confidence and certainty, and could say, as Psal. 27. 1. The Lord is my light and salvation, whom shall I fear? And 23. 4. Yea, though I should walk through the valley of the shadow of death, I will fear no evil, for thou art with me. At another time you shall hear him complain, Psal. 55. 5. Fear and trembling are come upon me, and an horrible fear hath covered me. Yea, 31, 22. I am cut off from before thine eyes. So you shall have the Church, and Spouse of Christ, the Mother of us all, sometimes (in fullness of assurance) glorying, as Cant. 2. 6. My well-beloved is mine, and I am his. At another time you shall hear her complain, as Cant. 5. 6. My well-beloved is gone, I sought him, but I could not find him, I called him, but he answered me not.

4. The man that hath the strongest Faith may, and ought to live in continual fear. Without this we can never work out our salvation, Phil. 2. 12. In which respect, it is said to be the happiness of a man, if he can nourish in himself a fear to fall, and offend God continually, Pro. 28. 14. For first, though he be sure God will never quite cast him off, nor disinherit him; yet he knows withal, it is possible for him to fall into heinous sins, yea even as heinous (for the outward act) as they can do that want all grace. And even to this, that may be applied which Solomon speaketh in another sense, Eccles. 9. 2. All things come alike to all. 2. He knows, that if he do thus fall, he shall offend, and grieve his heavenly Father: which a good Child will be afraid to do: there is a fear of his father, even in the most gracious child; ye shall fear every man his mother and his father, Levite. 19. 3. 3. He knows, that if he sin against God, though he cannot be dis-inherited; yet he may be grievously scourged: he may lose his certainty, and feeling of God's favor, which is dearer to him than his life. Psal. 63. 3. Thy loving kindness is better than life. He may bring upon himself many fearful plagues both spiritual and temporal, God is very terrible in the assembly of the Saints, Psal. 89. 7. therefore he lives in continual fear. But this fear stands well enough with the assurance and certainty of salvation, it hindereth it not, but furthereth it greatly, for it is the chief means to preserve them from falling away, Ier. 32. 40. I will put my fear in their hearts that they shall not depart from me, such fear makes us the fitter to do any service unto God; and therefore hinders not our assurance or comfort in God, but furthers it much; a man may rejoice in such trembling, serve the Lord with fear and rejoice in trembling, Psal. 2. 11. Thou standest by Faith, be not high minded, but fear.

These four points being thus premised: let us now come to the confirmation of the Doctrine, That by a true Faith a man may be in this life certain and sure of his salvation. And I will confirm it to you three ways: 1. By declaring to you the profession that the Faithful have made of the certainty they have found in themselves of their own salvation. 2. Then by the effects it hath wrought in them, whereby they have declared themselves to be indeed as certain, as they have made show of. 3. By giving you the reasons, why it must needs be so, that they that have true Faith, are indeed certain of their salvation. And for the first; mark the marvelous certainty the faithful have ever made profession of. 1. They were sure that Christ, with all his merits, did belong to them, Job 19. 25. I am sure that my Redeemer liveth. 2. They were sure of the forgiveness of their sins, and of the imputation of Christ's perfect righteousness, Isaiah 45. 24. He shall say surely in the Lord have I righteousness and strength, 3. They were sure God was become their Father through him, Isaiah 63. 16. Doubtless thou art our Father, though Abraham be ignorant of us. 4. They were sure, that after this life they should inherit eternal life, we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands eternal in the heavens, 2. Cor. 5. 1. ye know in yourselves that ye have in heaven a better, and an enduring substance, Heb. 10. 34. 1. John 3. 14. We know, that we are translated from death to life, because we love the brethren. 5. They were sure that all things (their prosperity, adversity, yea their temptations and sins) should in the end work for their good, we know that all things work together for good to them that love God, Rom. 8. 28. 6. They were sure, they should persevere in God's favor to the end of their life, and never fall away finally, This God is our God forever and ever; he will be our guide, even unto death, Psal. 48. 14. I am like a green olive tree in the house of God; I trust in the mercy of God forever and ever, Psal. 52. 8. Surely shall one say, in the Lord have I righteousness and strength, not righteousness only and pardon of my sins, but strength also to uphold me and make me persevere in the state of grace, Isaiah 45. 24. Psal. 23. 6. Doubtless, kindness and mercy shall follow me all the days of my life. Rom. 8. 38. 29. I am persuaded, that neither death, nor life, &c. shall be able to separate us from the love of God which is in Christ Jesus our Lord. In which words observe: 1. That he speaks thus confidently, not of himself alone, but of all the faithful, verse 39. Vs. 2. That the ground on which he builds this assurance, is not any special revelation, but such a foundation as is common to all the faithful, namely because God spared not his own Son, but delivered him up for us all, verse 32. because it is God that hath justified us, ver. 33. because it is Christ that died, yea rather that is risen again; who is even at the right hand of God, who also maketh intercession for us, verse 34. 3. Though the Faith of the meanest Christian be in degree and measure different from that which was in Paul; yet is it in nature all one with his, and as effectual to save him as Paul's was, 2. Pet. 1. 1. that have obtained the like precious Faith with us.

Lecture the seventy three. November 27. 1610. JOHN IIII. XLII.

FOlloweth now that we come unto the effects, which true faith hath wrought in God's children, whereby they have declared themselves to be certain of their salvation. And there be four effects it doth work in all true believers, which do evidently argue, that it is a certain persuasion of God's favor, and of eternal life.

The first is peace of conscience; it works sound peace in the conscience, John •… 4. 27. Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you. This peace is Christ's peace, his gift; and that no common gift. It is another manner of peace, than that that is in worldly men. 1. It is a sounder, and a greater, and a more hearty peace than theirs is, Psal. 4. 7, 8. Thou hast put gladness into my heart, more than (they have) in the time that their corn and wine increaseth: I will lay me down in peace, &c. 2. It maketh the heart quiet and secure, not only in time of health and prosperity, but even in time of greatest danger and affliction. Psal. 112. 7, 8. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord, his heart is established. Yea in the time of temptation, and inward affliction of mind, 2. Cor. 5. 6. We are always confident. He means not at all times (for this peace may be for a time interrupted) but in all estates. Matth. 7. 25. The rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon a rock. 3. It frees the heart from slavish fear, not only of the rage and power of men (as it did those three noble Jews, Dan. 3. 16. and the Martyrs) but it makes the heart secure and quiet, even against the sense of God's wrath due to sin. Rom. 5. 1. Being justified by faith, we have peace with God. 4. The least measure of true Faith works this peace. Indeed according to the measure of our Faith, so shall the measure of our peace be; but not only the strong Faith (such as was in the Martyrs, and other extraordinary men) but the least measure of Faith will work this sound peace in some measure: as the least Faith will justify us, so will it work this peace in us also, Rom. 5. 1. See therefore how general terms are used in this case, Matth. 7. 24. Whosoever hears my word, and doth it. And 1. John 5. 4, 5. Whatsoever is borne of God overcometh the world; and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? Now the faithful (that know, that the Lord is great in power, and will not at all acquit the wicked, Nah. 1. 3. and that none can be saved, that doth not continue to the end, Matth. 24. 13.) could never have this peace, unless they were certain, not only that they are for the present in God's favor, but also that they shall so continue; according to that speech of Christ, John 6. 35. I am the bread of life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst.

2. It worketh in them joy in the Holy Ghost: It worketh a sound, constant, and unspeakable joy in the heart of everyone that hath it. Acts 8. 37. He went his way rejoicing, 1. Pet. 1. 8. In whom now, though you see him not, yet do you believe, and rejoice with joy unspeakable, and glorious. Yea it makes a man able to rejoice, even in the greatest affliction, it made Paul and Silas after they had been shamefully and grievously scourged, sing merrily even at midnight, even in the dungeon, even in the stocks, Acts 16. 25. As we have also seen in the example of the Martyrs: no threats, no torments could daunt them, but they have expressed a marvelous joy, even in the midst of all their tortures. What was the cause of it? The Apostle tells us, 1. John 5. 4. This is the victory that overcometh the world, even our Faith. And though everyone of the faithful attain not to that measure of joy, as these; yet in every true believer, Faith works this joy in some measure. It is the same Faith we have, that they had, the like precious faith, 〈◊〉 . Pet. 〈◊〉 . 1. and the same work it will have in everyone, Being justified by faith we have peace with God; and rejoice in hope of the glory of God; and not only so, but we glory in tribulation also, Rom. 5. 1, 2, 3. Now they could not thus rejoice, unless they were certain, not only for the present, that they are in God's favor, but also (for the time to come) that they shall so continue: For otherwise it were extreme folly in them thus to rejoice, as they that triumph before the victory. And indeed the Papists do deride us for this Doctrine we teach of confidence and glorying, and say to us as Ahab did to Benhadad, 1. King. 20. 11. Let not him that girdeth on his harness, boast himself, as he that putteth it off. It is a folly for men (say they) to be so confident, and to glory thus, seeing we have not yet gotten the victory, but are in warfare; we know not how far we may fall before we die. But to them we answer, as Esa •… 40. 2. Our warfare is accomplished, the victory is already gotten, our iniquity is pardoned; whatsoever we may fall into, we have (in our head) received at the Lord •… bands double for our sins: and therefore we are so confident.

3. It makes a man able to go to God in prayer; 1. At all times, even in times of greatest anguish of heart: as we shall see, Psal. 88. When he had said, verse 7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves, yet even then, he prayed as he saith, verse 9. Lord I have called daily upon thee. 2. In all his occasions, Phil. 4. 6. In everything let your requests be made known unto God. 3. And that not for himself only, but for others also, If any man see his brother sin, a sin which is not unto death, he shall ask, and he shall give him life, for them that sin not unto death, 1. John 5. 16. 4. And that with great assurance to speed, and prevail with God, 1. John 5. 14. This is the confidence we have in him, that if we ask anything according to his will, he heareth us. Yea 5. with a marvelous confidence and boldness. Ephes. 3. 12. By him we have boldness, and entrance with confidence by faith in him. It makes us able (as Etiphaz saith, Job 22. 26.) to life up our face to God, Heb. 4. 16. Let us go boldly unto the Throne of grace. Therefore also we shall oft observe in the Scriptures, a marvelous familiarity between the faithful and God. Job 13. 24, 25. Wherefore hidest thou thy face, and holdest me for thine enemy, &c. Psal. 13. 1. How long wilt thou forget me (O Lord) forever? How long wilt thou hide thy face from me, &c. Psal. 89. 46, 47. How long, Lord, wilt thou hide thy face forever? Shall thy wrath burn like fire? Remember how short my time is: wherefore hast thou made all men in vain? Now the faithful (knowing that to be true of all wicked men, that live in their sins, which Joshua speaketh, Josh. •… 4 1 •… . Ye cannot serve the Lord: for he is an holy God, he is a jealous God, he will not forgive your transgressions, nor your sins) durst never speak thus boldly and familiarly unto God, if they were not certain of his favor, and of the forgiveness of their sins; for that is the only ground of this boldness and familiarity with God. Heb. 10. 22. Let us draw near with a true heart in assurance of faith sprinkled in our hearts from an evil conscience.

4. The fourth is willingness, and desire to die. Faith freeth the heart from the fear of death, and makes a man willing, yea desirous to die. This we shall observe in sundry of the Martyrs, that when death hath come to them in his most ugly shape, they have not feared him, but insulted over him: and as Eliphaz saith, Job 5. 22. They have laughed at destruction. Thus Paul brings in the faithful, defying, and insulting over death, 1. Cor. 15. 55. O death, where is thy sting? O grave where is thy victory? verse 57. Thanks be unto God, which hath given us victory through our Lord Jesus Christ. Yea they have been so far from fearing death, that they have embraced it when it came, and desired it earnestly. This we shall see in Simeon: so soon as he had seen Christ, he bursts out into this prayer unto God, Luk. 2. 29. Now lettest thou thy servant depart in peace according to thy Word. And Paul. Phil. 1. 23. I desire to be dissolved, and to be with Christ, which is best of all. Yea he makes this the disposition of all the faithful, 2. Cor. 5. 〈◊〉 . Therefore we sigh (as those that bear a great burden, verse. 4.) desiring to be clothed with our house which is from heaven. And indeed there is never a faithful man, but (though he find in himself sometimes a fear of death, yet) before he goes from hence, his Faith will free him from this fear, and make him willing and desirous to die, mark the perfect man and behold the upright: for the end of that man is peace, Psal. 37. 37. Now it were not possible the faithful should thus be freed from the fear of death, should thus desire to die (seeing they know, Heb. 2. 14. that Satan hath the power of death, and Heb. 9. 27. After death comes judgment) if they were not fully assured of their salvation: and this reason the Apostle gives, 2. Cor. 5. 6. 8. therefore we are always confident, knowing that while we are at home in the body, we are absent from the Lord, we are confident I say, and willing rather to be absent from the body, and to be present with the Lord.

Lecture the seventy four. December 4. 1610. JOHN IIII. XLII.

I Have already proved unto you, that by Faith a man may be assured, and certainly persuaded of his salvation, both by the confession of the faithful, and by the effects it works in the heart that hath received it. Now let us us come to the reasons, why they that have Faith, may be so certain, and assured of their salvation, yea cannot but be certain of it.

And the first Reason is, because this persuasion is grounded upon the testimony of God's Word, that cannot deceive them, therefore there is certainty in it. May not a man be fully assured of that, which he hath God's Word for? There is no such certainty in the knowledge that is gotten by sense, observation, experience, or any other way, as in that, that is grounded upon God's Word. •… sal. 93. 5. Thy testimonies are very sure, saith David. Now the true believer doth not build his persuasion upon any deceiveable fancy, but upon God's Word only: the Faith of the Elect is therefore called the Faith of truth, 2. Thess. 2. 13. and the Word is called the Word of Faith, Rom 10. 8. Therefore saith David, speaking of the ground of his confidence, Psal. •… 0. 10. I will rejoice in God because of his Word, in the Lord will I rejoice because of his Word. And Psal. 130. 5. I have waited on the Lord, my soul hath waited, and I have trusted in his Word. If a man cannot prove by God's Word, that Christ died for him, that his sins are forgiven, that he is one that shall be saved, his persuasion of it is but a fancy, it is no Faith, he can have no assurance or certainty of it, specially in the time of temptation. Sa •… han will be beaten back no way, but by this sword of the Spirit, Ephes 6. 17. As Christ resisted him (Matth. 4. 4. 7. 10.) so must we. But if a man can prove by the Word, that Christ died for him, that his sins are forgiven him, that he shall be saved; then may he be fully assured indeed, then shall he have no cause to doubt of it. Now God hath given us his Word to assure us of this, and put us out of doubt in this matter. The Apostle makes this the reason, why God made a new Covenant with us, abolished the Covenant of works, and gave us the Covenant of grace, and promised eternal life upon condition of Faith, and not of works; that the promise might be sure to all the seed of Abraham, Rom. 4. 16. Not sure in respect of God (for so it was in the old Covenant) but sure to the believers. And John saith, 1. John 5. 13. These things have I written to you that believe, that you may know you have eternal life. And 1. John 1. 4. These things write we unto you, that your joy may be full. Why, but will you say, who can bring any Word to prove that he shall be saved? I answer, that it is written, that whosoever believes in Christ shall not perish, but have life everlasting, John 3. 16. And verse 36, He that believeth in the Son, hath everlasting life. And therefore he that can say, he is sure he doth believe in Christ (as every faithful man can) hath God's express Word to assure him, that he shall be saved. Now a man that hath Faith, may (by the fruits of it) certainly know that he hath it indeed. This is evident by 2. Corinthians 13. 5. Prove yourselves whether ye are in the Faith, examine yourselves, know you not your own selves, how that Christ Jesus is in you, except ye be reprobates?

The second Reason, why they that have Faith, may be so certain of their salvation, is, because their Faith is grounded upon the testimony of God's Spirit, that cannot deceive them. 1. John 2. 27. The annointing which ye have received of him abideth in you, and it is truth, and is no lie.

Now the Spirit of God is given to the faithful to assure them of their salvation, the spirit it self beareth witness with our spirit that we are the children of God, Rom 8. 16. 1. John 3. 14. We know that we are passed from death to life, because we love the brethren. He that hath but that one grace, may be sure of his salvation; how much more he that hath many, and more special graces of God? Therefore the Spirit of God is called a seal, and an earnest-penny, 2. Cor. 1. 22. And well may it secure a man, because he that knows he hath it, may be sure he shall never lose it; it's an immortal seed, 1. Pet. 1. 23. it endures forever, Psal. 19. 9.

Object. No doubt, but he that hath the Spirit of God to witness to his conscience, that he is God's child, may indeed be certain of it: but who can be assured that he hath the Spirit of God? How easy is it for a man to be deceived in this, seeing 1. The heart is so deceitful, Ier. 17 9. 2 There be many remnants of God's Image in a natural man, that may seem to be the fruits of the Spirit. And 3. There be many common gifts of the Spirit, which an Hypocrite, and Reprobate may have?

Answ. I answer, i •… is true indeed: and therefore the faithful are oft called upon, to examine themselves, 1. Cor. 11. 28. and prove the good things that are in them, Gal. 6. 4. But yet this I say, that he that hath the Spirit of God, may certainly and undoubtedly know, that he hath it: and as the Spirit is given us to witness to our spirits, that we are God's children, so (like a good witness) he speaks so evidently and plainly, that he that hath him, may know and discern his voice, and plainly understand what he saith. Hezechia knew he had walked before God in truth, and with a perfect heart, and had done that which was good in his sight, Isaiah 38. 3. and Peter knew well, that he loved Christ unfeignedly above all things, John 21. 17. and Paul could say, he was assured he had a good conscience in all things, Heb. 13. 18.

And least any should say, these were extraordinary men: may all that have the Spirit be so certain they have it, as were these three? I will therefore show you, that this is the case of all them that have God's Spirit; not of some rare, and extraordinary persons only. The Apostle speaks thus not in his own name only, but in the name of all the faithful. 1. John. 5. 19. We know that we are of God; that is, borne of God Yea, they that have received the Spirit, have been so certain of the uprightness of their hearts, that no opposition of men, or Satan, nor any affliction could drive them from it. For this we have a notable example in Job, Job 27. 5, 6. God forbid that I should justify you; until I die, I will never take away mine innocence from myself, I will keep •… y righteousness, and will not forsake it, mine heart shall not reprove me all my days.

3. The third Reason, why he that hath Faith may be so certain of his salvation, is, because the hope and assurance he hath of his perseverance to the end, is grounded wholly upon God, not upon anything that is in himself. 1. Pet. 〈◊〉 . 2. Peter saith of the faithful, that their faith and hope is in God. The main argument against the certainty of salvation, is the uncertainty of perseverance. Now I have shown you in the proof of the Doctrine, that the faithful may be certain of their perseverance unto the end. Psal. 1 •… 8. 8. The Lord will p •… rfect that which concerneth me, Phil. 1. 6. Being confident of this very thing, that h •… e which hath begun a good Work in you, will perform it, until the day of Jesus Christ. Upon what ground (will you say) is this certainty built? Surely not upon anything that is in us (for we are exceeding variable, and apt to fall, and when we had our salvation in our own keeping, though we were then far stronger than now we are) we lost it quickly. But now our state in Christ is in this respect better than it was in Adam: we cannot now lose it, because it is not in our own keeping, our assurance of perseverance is grounded wholly upon God. If we look upon our selves, we see cause of fear and doubting; but if we look up to God, we shall find cause enough of assurance, Psal. 61. 2, 3. Lead me unto the Rock that is higher than I: for thou hast been a shelter for me, and a strong Tower. 2. Tim. 2. 19. The foundation of God is sure. This Rock how sure it is, you shall see in three points.

1. We are marvelous unconstant and fickle in our love to God, and good things; we are apt quickly to turn out of the good way, Judge. 2. 19. but God is constant and unchangeable in his love, I have loved thee with an everlasting love, Ier. 31. 3. The decree and counsel of God is unchangeable, I am the Lord, I change not, Mal. 3. 6. From hence the faithful man reasoneth thus: By his spirit which I know he hath given me, I am sure God elected, and loved me in Christ, before all worlds: for he never bestowed justifying faith on any, but on such, so many as were ordained unto eternal life believed, and none but they, Acts 13. 48. therefore true faith, is called the faith of God's Elect, Tit. 1. 1. he never called any to the love and obedience of his truth, but such, whom he did predestinate, them he also called, Rom. 8 30. Therefore I am sure, that how unconstant and unchangeable, how prone soever I am to fall; yet I shall never fall finally: for he is constant, in him is no variableness, neither shadow of changing, James 1. 17. His decree is immutable: it is not possible, that any whom he hath elected should perish, if it were possible, they shall deceive the very elect, Matth. 24. 24. his love that he hath borne to any in Christ, is unchangeable, having loved his own which were in the world, he loved them to the end, John 13. 2. For, his love was free, not occasioned by any goodness he foresaw would be in us; but the cause of it was his own good pleasure only, Ephes. 1. 5. At that time when he did perfectly foresee how ignorant, weak, untoward, unconstant, ungracious we would be, yet even then he set his love upon us: and what should then alter, or alienate his affection from us? Therefore God speaks thus of his love to his Elect, Jeremiah 31. 3. I have loved thee with an everlasting love: therefore in mercy have I drawn thee. Isaiah 54. 10. My kindness shall not depart from thee, saith the Lord, that hath mercy on thee. Isaiah 64. 5. In those is continuance, and we shall be saved. When God hath once drawn a man by his spirit to the faith and obedience of his truth, he may then be sure he hath loved him with an everlasting and unchangeable love. Rom. 11. 29. The gifts and calling of God are without Repentance. Upon this David grounded his comfort and assurance, Psalm 25. 6. Remember Lord thy tender mercies, and loving kindness, for they have been forever. And thus he stirs up all God's people to do, Psalm 118. 2, 3, 4. Let Israel, and the house of Aaron, and they that fear the Lord now say, that his mercy endureth forever.

2. We are weak and unable to resist the least temptation, much less those mighty enemies that we have to encounter with; and therefore Christ bids us, Mat. 26. 41. Watch and pray, that ye enter not into temptation: We might (for any strength that is in us) fall quite away from God every day. But the Lord our God is strong, and of power sufficient, to keep that that is committed unto him, 2. Tim. 1. 12. I suffer, and am not ashamed; for I know in whom I have believed, and I am persuaded that he is able to keep that that I have committed unto him, until that day. We are kept, saith Peter, 1. Pet. 1. 5. by the power of God through Faith unto Salvation. This reason our Savior gives for the perseverance of the faithful, John 10. 28, 29. They shall never perish, neither shall any pluck them out of mine hand: my Father which gave them me is greater than all, and none is able to pluck them out of my Fathers hand. This is that that keeps the Faithful from falling irrecoverably. Psal. 37. 24. Though he fall, he shall not be cast off; for the Lord putteth under his hand.

3. We do enough every day to deserve that God should take his holy spirit from us, and cast us off forever. But, though we deserve no better, Christ hath deserved, that God should continue his grace and favor towards us unto the end: and this is that, that is sealed and confirmed to us in the Lord's Supper: yea, he continually pleads this merit of his for us before his Father, and makes intercession for us. The cause why Peter, though he fell fearfully, yet could not fall totally nor finally, was that Prayer that Christ made for him, Luke 22. 31, 32. Now look what prayer Christ made for Peter, he made for all the faithful, as is plain, John 17. 20. neither pray I for these alone, but for them also which shall believe on me, through their word. And this is a chief part of that prayer he makes for them, verse 11. Holy Father, keep them in thy Name, even them that thou hast given me: and verse 15. I pray not, that thou wouldst take them out of the world, but that thou keep them from that evil one: And that prayer was but the sum of that intercession, that he makes for us continually, at the right hand of his Father, Heb. 7. 25. He is able perfectly to save such as come to God by him, seeing he ever liveth to make intercession for them. And therefore (to conclude) seeing the Faithful have such a rock to build their assurance upon, what marvel is it though they be so fully assured, and undoubtedly persuaded of their salvation?

Lecture the seventy five. December 11. 1610. JOHN IIII. XLII.

IT followeth now that we proceed to the Use that is to be made of the former Doctrine: for it is certainly a Doctrine of great use. And in teaching you the use of this Doctrine, I might first apply it to the confutation of the Papists, who directly contradict this Doctrine, which hath been so clearly and evidently confirmed unto you by the holy Scriptures. But that I hold not to be so needful or profitable in this place; specially, because in confuting the error of the Papists in this point, I should but repeat what I have already taught in the confirmation of the Doctrine. I will therefore make but three Uses of this Doctrine: whereof the first shall be for Exhortation, the second for Reproof, the third for Comfort.

First, if a man may in this life grow so certainly and undoubtedly assured of God's favor, and of his eternal salvation, we are all to be exhorted by all means to seek for this certainty. 1. Many think they have faith, that yet are not, nor ever were certain of their salvation; have no assurance from God what he means to do with them; what shall become of them after this life; but go blundering on in an uncertain opinion, or wavering hope of God's favor, and rest in that, never seeking for any certainty. 2. Some that are possessed with the spirit of bondage, and often vexed with terrible doubts and fears about this matter; yet will never set their hearts to seek for this certainty. 3. Some that have felt in themselves this comfortable assurance, and now through their folly have lost it, yet seek not to recover it, as if it were a matter of no worth. Well, we are, I say, to be exhorted to use all good means, to be delivered from the spirit of bondage, and not to rest in an uncertain opinion or wavering hope, but to seek to have this assurance; if we have lost it, labor to recover it; if we have it, take heed we lose it not. Cause not the light of his countenance to fall, as Job speaks of himself in another case, Job 29. 24. Heb. 10. 35. Cast not away your confidence. This is the exhortation of the Apostle, 2. Pet. 1. 10. Give diligence to make your calling and election sure: for if ye do these things, ye shall never be moved. As if he should say, This certainty may be attained unto, if ye be diligent. If we hold any land, or lease, we will spare no pains nor cost, to make it as sure as we can, specially if we have ever an adversary that contends with us about it: how much more doth it stand us upon, to make this certain? This is a matter we can never make too sure. Paul prayeth for all the faithful, Col. 2. 2. That their hearts may be comforted in all riches of the full assurance of understanding. And Verse 7. That they may be rooted and built in Christ, and stablished in the Faith, abounding therein with thanksgiving. And for the Ephesians he prayeth, Ephes. 3. 17, 18, 19. That being rooted, and grounded in (the assurance of God's) love, they might be able to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth all knowledge, that they might be filled with all fullness of God.

Mee thinks, I should not need to use reasons to persuade, and move you to seek for this assurance; yet, because we have all so great need to be stirred vpto this duty, I will give you a few. First, it would free the heart from all slavish fear that vexeth and disquieteth it, and work a marvelous quietness, and holy security in it. Psalm 46. 1, 2, 3. God is our hope and strength, therefore will we not fear, though the earth be moved, though the mountains fall into the midst of the sea, &c. Rom. 8. 31. If God be on our side who can be against us? And without this we can have no true quietness of mind, specially, in the time of extreme danger. Secondly, it would make our hearts marvelously comfortable, and cheerful in every estate, 1. Pet. 1. 8. You believe, and rejoice with joy unspeakable. In prosperity it would give a sweet relish to all God's blessings, John. 29. 3.—7. Job, speaking of the comfort he took in all God's blessings, in the time of his prosperity, in the recreations and delights of his youth, in his house, in his children, in his riches, in the honor that God gave him; he alledgeth this for the reason of it, Verse. 3. His light shined upon my head. Yea even in affliction it would make us comfortable, Rom. 5. 3. Neither do we so only, but we rejoice in tribulations: and without this we can have no true joy, but either, 2. Cor. 5. 12. rejoice in the face not in the heart, or for a very short moment; our joy will be, as Eccles. 7. 8. like the noise of thorns under the pot, so is the laughter of fools. Thirdly, it would make us able to go to God in prayer, at all times with boldness and delight, Job 23. 26. Thou shalt then delight in the Almighty, and lift up thy face unto God. But on the contrary, he that wants this assurance, can take no comfort or delight in prayer, will he delight himself in the Almighty, will he always call upon God? Job 27. 10. Fourthly, to conclude, we have no true Faith, unless we strive for this assurance: and what have we to yield us comfort in life or death, if we be without Faith? Without faith it is impossible to please God, Heb. 11. 6. Now though a man may have a true Faith, and yet so weak, that he may want this assurance for a time, or have it in great weakness; yet without a mourning for, and striving against our doubtings, without a seeking for this certainty, there can be no true Faith in us, the poor man whose child was possessed, had much unbelief and doubting in him, but he wept for it and cried to Christ for help against it, Mar. 9. 24. For God's Spirit wheresoever it is, lusteth against the flesh, Gal. 5. 17. That makes the Apostle say, Heb. 3. 6. His house we are, if we hold fast our confidence, and the rejoicing of our hope unto the end. Now if we desire to attain to this certain assurance of God's favor, and of our salvation; to keep it when we have it, to recover it when we have lost it; I will show you some of the principal means, whereby this may be obtained.

The first is, to esteem highly of it, and account it our chief treasure and happiness; for then our heart will be ever upon it, then we will look to it, and be afraid to lose it, where your treasure is, there will your heart be also, Matth. 6. 21. the wise Merchant when he had found the treasure and resolved to purchase it by parting with all that he had, did hide it so, that he might not lose it, Matth. 13. 44. The chief cause why many have so little assurance of their salvation, is, for that they make no reckoning of it; there be a thousand things they regard more than it. David made another manner of reckoning of it, Psal. 4. 6. Many say who will show us any good, but Lord lift up the light of thy countenance upon us. As if he should say, Let me see it, and be assured of it; that will suffice me. And 63. 3. Thy loving kindness is better than life. And 80. 7. Cause thy face to shine, and we shall be saved.

The second means is, to use diligently and conscionably the exercises of Religion, and parts of God's worship: for they are all ordained of God, to work this assurance in our hearts. First, the reading of the Word, 1. John 1. 4. These things write we unto you, that your joy may be fu •… l. Secondly, the hearing of the Word, Luke 1. 77. The ministry of the Word is ordained of God, to give knowledge of salvation to his people for the remission of their sins. Thirdly, the receiving of the Sacrament; for every Sacrament is ordained to be a seal of the righteousness of Faith, Rom. 4. 11. Fourthly, Prayer, John 16. 24. Ask, and ye shall receive, that your joy may be full: And this may be said generally of all the exercises of Religion. Therefore David gives this for one reason, why he did so desire to dwell in God's house, that he might behold the beauty of the Lord, Psal. 27. 4. A chief cause why many want this assurance, is, for that they use not these parts of God's worship constantly and conscionably.

The third means is, to keep a good conscience carefully. Pro. 15. 15. A good conscience is a continual feast. Peace and confidence is oft ascribed to the practice of piety, Matth. 7. 24. He that heareth of me these words, and doth the same, is like to him that builds on a rock. Experience and practice of godliness, are chief means to work this full assurance, 1. Tim. 6. 18, 19. Charge them that are rich, that they do good, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 2. Pet. 1. 5. Join virtue with faith, and with virtue knowledge, temperance, patience, godliness, brotherly kindness, love. Then followeth, verse 10. Give diligence to make your calling and election sure: for if you do these things, ye shall never fall. And verse 11. For by this means, an entrance shall be ministered to you abundantly, into the everlasting Kingdom of our Lord and Savior Jesus Christ. On the other side, the chief cause why many can never grow to any assurance, and many having had it, have lost it, is the neglect of a good conscience, their falling into sins against their conscience. Me thinks, this should have great force to restrain men from sin: see what ado God's dear servants have had, to recover their certainty and comfort, when they have fallen into foul sins, Psal. 51. 8. Make me to hear joy and gladness. Verse 11. Cast me not away from thy presence. Verse 12. Restore me to the joy of thy salvation.

The fourth means is to observe our own ways diligently: and when we have slipped into any sin, to humble our selves speedily before God, in the sense and acknowledgement of it, and to seek peace with him. This is a sure way to preserve our assurance. Job 13. 15. Though he slay me, I will put my trust in him, and I will reprove my ways in his sight. Psal. 32. 5. Then I acknowledged my sins unto thee, neither did I hide mine iniquity: for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. And this all God's children have oft found by experience, that they never had a more sweet sense and assurance of God's love, than when they most deeply humbled themselves before him; in the free acknowledging and bewailing of their sins. When they have sowed most tears (this way) they have reaped most joy, Psal. 126. 5. When they have been most ready to accuse themselves, the Lord hath been most ready to justify them, as we see in the example of that Publican, Luk. 18. 14. When they have cast themselves lowest, the Lord hath lifted them up highest this way, Humble yourselves in the sight of the Lord, and he shall lift you up, I am. 4. 10. The more humble and poor we are, the fitter we are to trust in God, I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord, Zeph. 3. 12.

The last means to maintain this comfortable assurance of our salvation, is to make continual observation of the experiments of God's favor we daily receive, and of the undoubted fruits of God's grace we find in our selves: for experience breeds hope, Rom. 5. 4. So saith David, Psal. 71. 5, 6. Thou art my hope, O Lord God, thou art my trust from my youth, my praise shall be always of thee. 2. Cor. 1. 10. Who delivered us from so great a death, and doth deliver us, in whom we trust, that hereafter he will deliver us. And for observing the fruits of God's grace in our selves, see what stead it stood Job in, Chap. 29. and 30. and Gal. 6. 4. Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. And thus much for the first Use.

Lecture the seventy six. December 18. 1610. JOHN IIII. XLII.

THe second Use of this Doctrine, is for the examination and trial of that confidence and assurance we seem to have of God's favor, and of our own salvation. For it is certain, that many a man hath had a false peace and persuasion of God's favor, and of his own salvation. 1. Cor. 10. 12. A man may think he stands that doth not. To most wicked men God saith, Ier. 3. 4. Didst thou not still cry unto me, Thou art my father, and the guide of my youth? Micah 3. 11. Yet they will lean upon God, and say, Is not the Lord among us, no evil can come to us? Yea, they count them beasts that make any doubt of this, they wonder to see God's children so full of doubts and fears; and conclude from thence, That either they have been notable hypocrites, and more notorious sinners than other men, or else that they are mad and frantic: And for one that Satan hath overthrown by desperation, there are twenty whom he hath overthrown with this false assurance. We are therefore to be exhorted to examine our assurance. Pro. 8. 26. He that trusteth in his own heart, is a fool. For, as the true assurance of God's favor, is a comfortable thing; so is a false peace and assurance one of the most grievous judgments that can befall a man.