Lectures Upon John 4
First, thou must delight, and gladly take notice of the good things that are in him; observe him well, to see if you can discern any one testimony of soundness of heart, any one sign of the life of grace, and gladly take notice of it, Let us consider one another saith the Apostle, Heb. 10. 24. and 1. Cor. 16. 17, 18. Having spoken of the excellent things that were in Stephanus, Fortunatus, and Achaicus, he chargeth the Church, that they should know, or acknowledge, such men. Therefore it is to be wished, that Christians, when they meet, would exercise themselves so, as they might have proof of that grace that is in each other: and this would exceedingly increase love.
Secondly, because if he do in any measure soundly fear God, thou art bound to honor him in thine heart, Psal. 15. 4. None shall go to heaven that cannot honor them that fear the Lord. Therefore you must not be glad, but loath to see or hear of his faults or infirmities. Thou shouldst do to every child of God, because thou art bound to honor him, as Sem and Japheth did to Noah, because they were bound to honor him, Gen. 9. 23. cover his nakedness. Everyone of us should count it a foul corruption in our nature, be ashamed of it, bewail it to God, and strive against it, that we are so like the Beetle or Horse-fly, that if he fly into a field that is never so full of sweet flowers, yet if there be but a little filthy dung in it, his eye and sent is only to that, and upon that only will he light. So are we apt to pass by all the good things that are in any Christian, but his slips and infirmities we gladly observe, we hear and inquire of them with great delight. Matthew 7. 3. And why seest thou the mote that is in thy brothers eye, &c.
Why art thou so curious an observer of his smallest infirmities? And yet this is not the corruption of wicked men only, but even of the professors of God's truth, that they hear nothing, they talk of nothing so willingly, as they do of the faults of others, even of their brethren. Psal. 50. 20. Thou sittest and speakest against thy brother, &c. There is no talk that men will sit so long at, and so willingly as this. Pro. 18. 8. The words of a tale-bearer are as flatteries, and they go down to the bowels of the belly. O if the Lord should so gladly pry into all the faults of his servants, as we that are fellow-servants, do into the infirmities one of another, who were able to abide it? Psal. 130. 3. If thou, O Lord, shalt straitly mark iniquities, O Lord, who shall stand? Let us therefore in this also show our selves the children of our heavenly father; that as he doth unwillingly see the faults of his children, he hath not beheld iniquity in Jacob, Num. 23. 21. and passeth by many of their transgressions, Micah 7. 18. so let us learn to do. Let us be loath to see and hear of the infirmities of God's servants.
Thirdly, thou must take heed, that when his infirmities and faults be such, as thou canst not choose but take notice of, then that thou despise him not, nor reject him for his infirmities: not for error in judgment, Let not him that eateth despise him that eateth not; and let him that eateth not judge him that eateth. Why doest thou judge thy brother? or why doest thou set at naught thy brother? Rom. 14. 3. 10. not for infirmities and slips in his life and conversation. Mat. 18. 10. See that ye despise not one of these little ones. Where our Savior calls the faithful so, neither in respect of their stature, as verse 2. nor in respect of their poverty and contemptible estate in the world, but in respect of their many errors and infirmities; as is plain by the comparison he useth, verse. 12. It is not lawful to despise so little and mean a Christian, as (through his errors and falls) is like unto a stray and lost sheep. And mark our Saviors reason for this, verse. 10. Because God despiseth them not, but makes great account of them, and hath appointed his Angels to guard and attend them: yea verse 11. he sent his Son into the world, chiefly for their sakes; therefore must we take heed we despise them not. Now it is certain, that many offend this way, that take themselves to be right good Christians; they that pretend great love and respect to good men, and even to all them that fear God, yet will be found to be despisers of these little ones. This will appear evidently in three things.
First, by the aptness that is in Christians, to judge one another. If any differ from them in judgment, but even in the controversies of our Church, about matters of ceremony. If we discern in any professor never so little frowardness, or unthankfulness, or pride, or such like corruption (though both the one and the other do profess the fear of God, not in word only, but in their whole conversation) straight we are apt to conclude, surely he is but a carnal man, he is but an hypocrite, there is no soundness or sincerity of heart in him. Now this is a plain despising of Christ's little ones. When the Apostle had said, Rom. 14. 34. Let not him that eateth, despise him that eateth not: he adds presently, And let not him that eateth not, judge him that eateth: for God hath received him. Who art thou that condemnest another man's servant? he standeth or falleth to his own master.
The second sign of this is, the aptness that is in Christians, to estrange themselves one from another in affection, in countenance, in society, for every small infirmity they discern one in another. This is also a plain despising of Christ's little ones, and a spice of that foul sin, that the Prophet notes in the hypocrites of his time, Isaiah 65. 5. Which say, Stand apart, come not near me: for I am holier then thou. Of our Savior we read, that though his kinsfolks, and all the company that met at the wedding in Cana of Galilee, were addicted to the superstitious purifications of the Jews, yet did not he for that their error in judgment and practice, shun their company and society, John 2. 6. And of the first Christians in the Primitive Church it is said, Acts 2. 42. that as they did join together in the Apostles Doctrine, and fellowship, and breaking of bread, and prayers; so they were not strange one to another, but maintained a sweet fellowship and society together. verse. 46. They did eat their meat together with gladness, and singleness of heart. And so should we (doubtless) do upon the same ground. Certainly, they that are of the same mind in all substantial points of Religion, and are enliued and guided by the same spirit of grace, ought not to be strange one unto another. Not love only, but brotherly kindness is required of us one toward another, 2. Peter 1. 7.
A third sign of this is, the general neglect of all means, to reclaim or strengthen a weak brother: we are apt to observe every fault in a weak brother, to dislike him for it, to speak of it also to others; but neither by prayer to God, nor by brotherly admonition will we seek to reclaim him. This is a plain despising of Christ's little ones, count him not as an enemy, but admonish him as a brother, 2. Thess. 3 15. we count him not as a brother, but as an enemy, whom we refuse to admonish. Now because this is so general a fault, and such a fault, as greatly hindereth not only the love that should be among us, and the comfort that Christians might find in their mutual society, but also the growth of grace and religion in the Church; I will therefore show you out of God's Word, by what means everyone of us may master and sudue this corruption in our selves.
The first is, the consideration of the commandment of God, whereby we are so oft and straightly charged, to show our love and tender respect to Christ's little ones. We know it is oft made a certain note of one that is in the state of grace, when he can love the brethren, when he can love a Christian, because he is a Christian; and he that loveth not his brother, abideth in death, 1. John 3. 14. Now this is no certain argument, that we love the brethren, when we can love and esteem such, as excel in grace (for so far forth many a wicked man hath loved God's servants, Herod himself reverenced and esteemed of John, Mar. 6. 20.) but therein appears the truth of our love, when we can love such a one as we know to be a brother, though we do see sundry faults and infirmities in him. The loving of all the Saints, is oft noted for an argument of this true love, Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Mark therefore how oft we are charged with this respect to the weak Christian, him-that is weak in the faith receive you, Rom. 14. 1. we that are strong ought to bear with the infirmities of the weak, Rom. 15. 1. Take heed lest by any means this liberty of yours become a stumbling block to them that are weak, 1. Cor. 8 9. If any be overtaken in a fault (through infirmity) ye that are spiritual, restore such a one in the spirit of meekness, Gal. 6. 1. support the weak, 1. Thess. 5. 14.
Secondly, the consideration of this, how many and how gross infirmities may be in a man, whose heart yet is found and upright before God. If thou knewest a man to be God's child, and a temple of the Holy Ghost, thou durst not but love him, and esteem well of him; but thou canst not be persuaded, that such and such, in whom thou seest so many faults, can possibly be God's children. Consider therefore, and weigh this well, that a man may be the child of God, and soundly regenerate, and yet have many strange infirmities in him. A man may be very ignorant of many truths; yea, though he have never so many means to inform him in the truth, he may be long ere he can be persuaded of many truths, and yet be God's child: of all the elect Apostles it is said even after Christ's resurrection as yet they knew not the Scripture, that he must rise again from the dead, John 20. 9. See also what pride and ambition was in James and John, Mar. 10. 37. what strange peevishness and frowardness was in Barnabas, Acts 15. 39. See how impatient Job was, Job 3. 1. and how rebelliously Jonah murmured against God, Jonah 4. 3. 8, 9. how Peter and Barnabas both dissembled, Gal. 2. 13.
These things I repeat, not to encourage or give comfort unto any, that live securely in any of these or the like sins: For, first, he that doth so, sins presumptuously, and hath cause to fear, God will never be merciful unto him, Deut. 29. 19. specially, when he stumbles at the Word, and makes that a Bawd to his sin, and an imboldner of him in it, 1. Pet. 2. 8. Secondly, none of these, whom I have named, did walk in these sins, nor wallow in them. But I speak this, only to stay men from judging rashly of other men, for their faults. Surely, if we should see in any that profess Religion, far less faults then these that I have named, we would be ready to cry, Are these your professors? Fie upon these hypocrites; for shame follow Sermons no longer; carry the Bible no longer under thy arm. But stay thyself, man, and say as Psal. 73. 15. If I say, I will judge this, behold, I should offend against the generation of thy children.
The third means to preserve us from rash judgment, is the serious consideration of our own frailties, how many and gross they have been, and that even since the time of our calling. This remedy we shall find prescribed, I am. 3. 1. My brethren, be not many masters, or teachers: and mark the reason, which he prescribeth as a remedy, Ver. 2. For in many things we sin all. So, Gal. 6. when he had said Ver. 2. Bear ye one another's burden, he addeth, Ver. 3. For if any man seem to himself that he is somewhat, when he is nothing, he deceiveth himself. And Ver. 4. Let every man prove his own work. Mat. 5. 5. He that is poor in spirit, and can see, and mourn for his own sins, will be meek: that is, void of pride and malice against others. Mat. 7. 5. Hypocrite, first pull out the beam out of thine own eye.
The fourth remedy against this corruption, is, the evils and dangers that a man shall draw upon himself by this sin; and those I find to be principally three: First, thou shalt be sure to find others, that will be as apt to censure, and mislike, and slander, and judge thee, as thou hast been to do thus unto thy brother; that will have as little care of thy credit, as thou hast had of the credit of thy brother. This is plain, Matth. 7. 1, 2. and Luke 6. 38. it is said, that men shall mete the same measure to us again, that we have measured to other men. Secondly, this will provoke the Lord to leave thee to thyself, and to give thee over to the power of the like temptation, whereby thy brother was drawn to evil: this reason the Apostle gives, Considering thyself, lest thou also be tempted, Gal. 6. 1. And certainly to this may many impute their own foul slips, that they were so rigorous and extreme in the censuring of the frailties of their brethren, when themselves seemed to stand. Thirdly, this will provoke the Lord to be more sharp and extreme in his judgment upon thee: His Lord was wroth, and delivered him to the tormenters, till he should pay all that was due unto him, Matth. 18. 34. He shall have judgment without mercy that hath shown no mercy, I am. 2. 13. Whereas therefore the best of us have cause to pray, as Psal. 143. 2. Enter not into judgment with thy servant, for in thy sight shall no man living be justified: let us be more sparing and charitable in censuring of our brethren.
Lecture the ninety ninth. September. 3. 1611. JOHN IIII. L.
IT followeth that we come now to the two other uses that are to be made of the Doctrine that we heard the last day.
The second use then that this Doctrine serveth unto, is for the comfort and encouragement of all the godly. It may make them cheerful and comfortable at all times, in all the occasions of their life. And this encouragement the best of God's servants have need of; for we shall find by experience, that many who have greatest care to serve God, and to please him in all things, have sadder hearts, and are subject more to fears than any others. And if we inquire into the cause of it, we shall find, it groweth from this principally, that the conscience of their many frailties and infirmities, putteth them into continual fear, that they are not in God's favor, that he accepteth nothing that they do. This hath been the old complaint of God's people, Esa. 49. 14. Zion said, the Lord hath forsaken me, and my Lord hath forgotten me. Now we have heard in this Doctrine, that if a man have in him the least dram of saving grace, if he be able to say, he is no hypocrite, though he have many frailties, his heart is upright, then may he assure himself, that the Lord will not reject him, nor like the worse of him for any of his infirmities, as the Lord answereth his people in the same place, Can a woman forget her sucking child, that she should not have compassion of the son of her womb? yea, they may forget, yet will I not forget thee, Esa. 49. 15. so that such a one is bound to strive against the heaviness and vncheerfulnesse of his own heart, and to say to his soul as David doth, Psal. 4 •… . 11. Why art thou cast down, O my soul, and why art thou disquieted within me? True it is, that every Christian man hath in himself cause enough of sorrow, and he ought to mourn, not only for every evil action that he hath committed through infirmity, but even for the wants and corruptions that he espieth in his best works: for so did Paul, even for this cause, O wretched man that I am, saith he, Rom. 7. 24. Yea, he is only an happy man, he only shall find true comfort that is able so to mourn, Mat. 5. 4. yet hath he not so much cause of sorrow in himself, as he hath to rejoice in the Lord: yea it is a greater sin not to rejoice in God's goodness, than not to mourn for his own corruption. Therefore it is very well worth the observing, how often and with what earnestness this duty is enjoined the faithful by the Lord, Be glad in the Lord, and rejoice ye righteous; and shout for joy, all ye that are upright in heart, Psal. 32. 11. Finally, my brethren, rejoice in the Lord, Phil. 3. 1. Rejoice in the Lord always, and again I say rejoice, Phil. 4. 4. Rejoice evermore, 1 Thess. 5. 16. To conclude therefore this first encouragement, I would have these men to consider: First, they dispraise the Lord their Master much, by being so heavy and uncomfortable. As the King that Nehemiah served, could not abide to see his servants sad, Neh. 2. 1. no more can the Lord; he delighteth in the peace and comfort of his servants, Psal. 35. 27. and is much offended with them, if they serve him not with joyfulness, and with a good heart, considering how bountiful and good a Master he is, Deut. 28. 47. Secondly, that they discredit their Masters service, and do what lieth in them to alienate men's hearts from the liking of it. And indeed, what one thing causeth natural men more to dislike Religion, than this? whereas God maketh this the only privilege of his servants, and that that should greatly commend his service unto men, Esa. 65. 13, 14. that when others shall be ashamed, and cry, and howl, his servants shall rejoice and sing.
The second encouragement that this Doctrine yieldeth to the godly, is this: It may make them willing and desirous to serve the Lord, to the uttermost of their endeavor, and even to thrust and enforce themselves gladly to do him any service. The most men we see do fly God's service, and count it more base and painful, than any bondage and drudgery in the world, as the Israelites did esteem the house of God, to be an house of greater bondage and misery, than Egypt it self, Were it not better for us to return into Egypt, say they, Numb. 14. 3. Yea, we shall find, that God's own children have oft times no heart at all to do him that service, that he requireth; but are ready to shift it off, as Jonah did, Ion. 1. 2, 3. and the chief thing that alienateth man's heart from religious duties, is this; That men find they cannot perform them in that manner that God requireth; and therefore they have no heart to do anything at all. It was the excuse that the unprofitable servant made for his idleness, and doing nothing in his Masters service, I knew thee, that thou art a hard man, saith he, Matth. 25. 24. And indeed, if the Lord our God were so hard and strict a Master, as would accept of no service, unless it were done in all points according to his commandment, and would bear with no frailties and infirmities in his servants, what mortal man could serve him with any comfort and delight? True it is, and it cannot be denied, that that to the natural man it is utterly impossible, to do that service God requireth. That which our Savior speaks of the covetous man, may be said also of the voluptuous, proud, malicious, and ignorant man, Luke 18. 25. It is easier for a Camel to go thorough the eye of a needle, than for him to enter into the Kingdom of God. Yea, it is certain, that even to the regenerate man, God's service is painful, and full of difficulty. This we shall find said of the first degree of it: viz. the forsaking of our selves, and of all known sins. If any man will come after me, let him deny himself, and take up his cross daily, and follow me, Luke 9. 23. Resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also; and is any man will sue thee at the law, and take away thy coat, let him have thy cloak also, Mat. 5. 29, 30. And the like may be said of every spiritual duty. To say a prayer is an easy thing; but no man can pray aright without great striving and labor, Lift up thy prayer, Esa. 37. 4. Unto thee O Lord do I lift up my soul, Psal. 25. 1. Strive together with me in your prayers to God for me, Rom. 15. 30. To sit at a Sermon an hour is an easy thing; but to hear, as we ought to hear, is a painful thing; to incline our ear, and to apply our heart, Pro. 2. 2. And in a word, to make a profession of Religion, as most men do, hath no hardness in it; but the whole course of his life, that is a Christian indeed, and not in show only, is called by our Savior, a striving to enter in at the strait gate, Luke 13. 24. But yet, if we knew well the disposition of this Master whom we serve, and in what manner he requireth service of us, we would confess, that his service hath neither any impossibility nor hardness in it at all; but we would acknowledge that to be most true, which both our Savior and the Apostle speak of, Mat. 11. 30. My yoke is easy, and my burden is light. 1 John. 5 3▪ His commandments are not grievous. Yea, we would account his service the most perfect freedom, and esteem it to be the greatest happiness in the world, to be admitted unto it. That which the Queen of Sheba spake of Solomon's servants, may much more fitly be spoken of them that serve the Lord, 1 Reg. 10. 8. Happy are thy men, and happy are these servants, which stand continually before thee. When God first established his Worship under the Law, the people did so strive, who should be most forward in serving him (even to the parting with of their goods by contributing to his Tabernacle) as that Moses was fain by solemn proclamation to stay them, Exod. 36. 6. And in the first times of the Gospel, men were so forward in offering themselves to serve God in the work of the Ministry (though that calling was then subject to much more hardness and danger, than now it is) and women also were so forward in offering themselves to serve him, in the office of Church-Widows, (which, you know, required much base and painful service) that the Apostle was fain to give charge, not to admit all that so offered themselves; but such only as were qualified according to his direction, 1 Tim. 3. & 5. And surely, if we knew our Masters disposition well, we would all be as forward and desirous to thrust our selves into his service, as they were; for one hour that we have been wont to spend in his service, we would willingly spend three. Yea, the more time our calling would permit us to spend in his service, the happier would we count our selves: according to that, Psal. 84. 4. Blessed are they that dwell in thy house, they will be always praising thee. Consider therefore, and think oft (for thy encouragement) of the gracious disposition of thy Lord and Master: and that in these four points.
First, he standeth not so much upon our actions, as upon our affections; though we be able to do very little, yet if he discern in us an unfeigned desire to do well, he is ready to accept us, Is there be first a willing mind, it is accepted, 2 Cor. 8. 12. He accepteth the will as the deed: Because Abraham was willing and ready to have offered up his son in sacrifice to God, the Holy Ghost saith of him, that he did offer him up, Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla, that for his life they laid down their own necks, Rom. 16. 4.
Secondly, he much more esteemeth of this unfeigned desire of our heart to do better, than if we could do anything never so well, when he seeth us willing, and sorry that we can do no better: The Apostle praiseth the Macedonians for this, that their will exceeded their ability, 2 Cor. 8. 3. So doth he the Corinthians, that they had begun before, not only to do, but also to be willing and forward a year ago, 2 Cor. 8. 10.
Thirdly, if he see our heart set and resolved to do his will, in any duty he hath enjoined us, he will be ready to help us, and make that easy to us, which was full of difficulty and impossibility before: Draw nigh to God, and he will draw nigh to you, I am. 4. 8. Arise, and be doing, and the Lord shall be with thee, 1 Chron. 22. 16. Deale courageously, and the Lord shall be with the good, 2 Chro. 19. 11.
Fourthly, with how much the more labor and difficulty he findeth we have served him in any duty, and by how many the more temptations and lets we have striven against, in doing of it, by so much the more acceptable shall our service be unto him, God is not unrighteous to forget your work and labor of love, Heb. 6. 10. And who would not be glad to serve such a Master?
The third and last encouragement that this Doctrine yieldeth to the godly, is this, that it may cause them to sing at their work, and to take much comfort, even in the poorest service they are able to do unto God. A wonderful thing it is to see, how little joy men take in good duties; and the true cause of it is this, that they are apt to doubt, when they do any good duty, they do it not well, nor in that manner as they ought; and if they espy any infi mitie and corruption of the flesh, that mixeth it self with th •… •… orke of the spirit in any good action they have done, (though they have striven against it, and grieved sor it) they are straight apt to think, that God will judge of their work according to that corruption, and reject it. True it is, and cannot be denied, but that the godly may find cause enough in themselves to be humbled, even for their best actions when they have performed them, and to cry with Nehemiah, Remember O my God concerning this, and spare me according to the greatness of thy mercy, Neh. 13. 22. and they have also cause of fear before they undertake them, nay it is not possible we should do any good duty well, unless we do it in fear. None of us can preach well, unless we undertake this business with fear least we should not do it well, and approve our selves to God: in it Paul professeth of himself, that he was (in the exercise of his Ministry among the Corinthians) with them in weakness, and in fear, and in much trembling, 1 Cor. 2. 3. None of you can hear well, unless you come with fear and reverence, unless ye be humbled at the Lord's feet to receive his word, Deut. 33. 3. Paul praiseth the Corinthians for this, and saith, Titus joyed much to see it in them, that they received the doctrine and Ministry of Titus with fear and trembling, 2 Cor. 7. 15. In a word, we cannot pray or do any other religious duty well, unless we undertake it in fear, lest we should not perform it as we ought, Serue the Lord with fear, Psal. 2. 11. Let us have grace whereby we may serve God acceptably, with reverence, and godly fear, Heb. 12. 28. Nay we cannot conscionably and well perform any duty in our Christian conversation, unless we do it in fear: Servants must obey their masters with fear and trembling, Ephes. 6. 5. Yet as there must be in us this fear rising from the apprehension of the Lord's holiness, and our own great insufficiency to do any good duty; so must there be in us joy and gladness of heart, rising from the consideration of the Lord's goodness, and readiness to take in good part the poor service we do unto him. There must be in us in every service we do unto God, these two contrary affections; fear, in respect of our own unworthiness and insufficiency; joy and gladness of heart, in respect of the gracious disposition of the Master whom we do service unto. This is that the Prophet meaneth, Psal. 2. 11. Serue the Lord with fear, and rejoice with trembling. We should come with cheerful and glad hearts to his service, Serue the Lord with gladness, come before his presence with singing: enter into his gates with thanksgiving, and into his courts with praise; be thankful unto him, and bless his name. For the Lord is good, his mercy is everlasting, and his truth endureth unto all generations, Psal. 100. 2, 4, 5. and so should we depart from it. And three Reasons there be may move us to do so.
1 He will not straightly mark, but pass by and pardon many infirmities in our service we do to him with upright hearts, Who is a God like unto thee that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage: he retaineth not his anger forever, because he delighteth in mercy, Mic. 7. 18. If thou Lord shouldest mark iniquities: O Lord, who shall stand! But there is forgiveness with thee that thou mayest be feared. I wait for the Lord, my soul doth wait, and I trust in his word. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption, Psal. 130. 3, 4, 5, 7.
2 He doth not exact of us that we utterly banish all corruption, so as it may not dwell in us, but only that we should not suffer it to reign in us, Rom 6. 12.
3 He not only accepteth and taketh in good part the poorest service we do to him, notwithstanding our corruptions and frailties, but even delighteth and taketh great pleasure in them, Cant. 2. 14. He accounteth all our good works as the fruit of the Vine, Esa. 5. 4. Yea, it cannot choose but be so; for, Christ casteth of his odors into them, and so presenteth them to his Father, Reu. 8. 3.
Lecture the hundredth. September. 10. 1611. JOHN IIII. L.
IT followeth now that we come to the third and last Use that is to be made of the former Doctrine, and that is, to exhort every man, that for as much as the Lord hath such gracious respect to all his servants, in whom he doth discern truth and uprightness of heart: he will bear much with them, and accept of them and their services, notwithstanding all their infirmities; that therefore we would everyone of us labor by diligent trial, and examination of our selves, to find that there is this truth and uprightness in our hearts. Now to stir up myself and you all to this care; let us consider these three things. First, the blessed estate and condition of that man, who is sound and upright in heart. Secondly, the dangerous estate of the man that is an hypocrite, and hath a false heart. Thirdly, the difficulty of discerning the uprightness of the heart, and putting a difference between him that is an hypocrite, and him that is upright in heart. And for the first, the man that knoweth his heart void of hypocrisy, though he have many weaknesses and frailties, may be sure that he is God's child, and may be out of doubt that he is in God's favor, and that nothing shall ever be able to separate him from the love of God. It is oft said, the Lord valueth and esteemeth of every man's actions, according to the heart they proceed from. Ier. 17. 10. I the Lord search the heart, and try the reins, even to give everyone according to his ways. 1 Reg. 8. 39. Be merciful, and do, and give to every man according to all his ways, as thou knowest his heart. He accepteth Abel's sacrifice, not Cain's; Abraham's laughing, not Sarah's; Mary's question, not Zacharias'; esteemeth more of a cup of cold water that one giveth, than of many thousands that another giveth, of the widows two mites, more than of all that the rich men cast into the treasury, Luke 21. 3, 4. And when the Holy Ghost speaketh thus, his meaning is to say, God esteemeth every man according to that grace he discerneth in him; the man that hath any saving grace in him, he acknowledgeth for his own; and the words and actions that proceed from his grace and spirit, he will accept of. In this respect, they that have received the Spirit of God, are said to have the Lord's mark, Ezek. 9. 4. and the Lord's seal upon them, Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit, called, the beholding of the heart, the respecting of the heart? Surely, because the heart is the chief and most proper seat of God's grace, and of the spirit of regeneration in every man; the seed of God is sown in the furrows of the heart, 1 John. 3. 9. Therefore also is the regenerate part called oft the inner man, Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart, 1 Pet. 3. 4. Now as God esteemeth of every man's actions, according to that heart and inward grace it proceedeth from, so yet he esteemeth men, not so much according to the measure and quantity of grace they have, as according to the truth and soundness of grace, that he discerneth in them: and this is a comfortable point, if it be well considered. If a man have any one grace in him in truth and soundness (though it be but one, though that one be exceeding small and weak, as that little spark in the smoking flax; and, you know a very little spark will make flax to smoke, Mat. 12. 20.) he may be sure he is the child of God. Mark therefore how oft this is spoken of, as the most infallible note of God's child. John. 1. 47. Behold indeed an Israelite (saith Christ of Nathaniel) in whom is no guile. Psal. 32. 2. Blessed is the man, to whom the Lord imputeth not iniquity. (But how shall we know this happy man, whose sins are forgiven? he addeth) and in whose spirit there is no guile. And Ver. 11. Be glad ye righteous, and rejoice in the Lord, (Yes, but who is righteous? If none may rejoice but those that are righteous, what are we the better? therefore he expounds himself in the next words) and be joyful all ye that are upright in heart. Hear what a prayer the Prophet maketh, Psal. 125. 4. Do good unto those that be good, and to them that are upright in heart. See the Lord's answer to that prayer, Esa. 63. 8. He said, Surely they are my people, children that will not lie. So I was their Savior. Mark what comfort the poor servants of God have found in this, Remember now O Lord I be seeth thee, how I have walked before thee in truth, and with a perfect heart, Esa. 38. 3.
Now on the other side, consider the dangerous and fearful condition of every hypocrite, of every man, who hath a false and unsound heart; for let such a one live never so civilly before men, yea, let him perform never so good duties, and such as God commandeth: yet, 1. He doth but lose his labor; God accepteth nothing that he doth: as it is said of Amazia, 2 Chro. 25. 2. He did that which was right in the sight of the Lord, but not with a sound heart. 2. His state shall be fearful in the life to come, as well as the state of the vilest liver. Mat. 24. 51 God will cut him off, and give him his portion with hypocrites: there shall be weeping and gnashing of teeth. 3. When God doth by affliction awaken his conscience, and discover to him the unsoundness of his heart, he hath usually as little comfort, as hope in God, he is wont to be as much overwhelmed with terrors and anguish of heart, as the most profane and lewd man in the world. Job 27. 8. What hope hath the hypocrite when he hath heaped up riches, if God take away his soul? and 36. 13, 14. Hypocrites in heart increase the wrath: for they call not when he bindeth them; their soul dieth in youth, and their life among the whore-mongers.
The third and last Reason, that may move us to examine our hearts well, and try whether there be any truth and soundness in them, is, in consideration of the great difficulty that there is in discerning the uprightness of the heart: for, first, the heart of man is exceeding deceitful, Ier. 17. 9. There is indeed an hypocrisy and falseness of heart, which is not unknown; but all hypocrisy is not so gross: a man may be an hypocrite, and have a false heart, and himself not know it. Secondly, a man that hath no grace at all, nothing but nature, may have many good things in him: First, he may be free from many sins, as the Pharisee gloried he was, Luke 18. 11. There was a kind of incest that was not heard of among the Gentiles, 1 Cor. 5. 1. Yea, more free than the child of God. Abimelech would never have desired Sarah, if he had known she had been another man's wife, Gen. 20. 5. Secondly, he may do many good things, The Gentiles which have not the Law, do by nature the things contained in the Law, Rom. 2. 14. and therein go beyond many a child of God; he may show much justice in his dealings with men. The Pharisee could say, Luk. 18. 11. I give tithes of all that I possess: he may give much to the poor, Mat. 6. 2. The hypocrite gave alms in Synagogues and Streets, and had a trumpet blown before him, which he would never have done, if his alms had not been large and bountiful: he may be a good neighbor, and a kind and thankful man to his friend, Mat. 5. 46. the Publicans were such; he may be apt enough to forgive an enemy, Ahab was even too apt to do so, 1 Reg. 20. 32. Thirdly, yea, he may have great shows in him of sanctification, he may feel in himself a check and remorse of conscience, when he hath done evil, by reason of the effect of the Law that is written in his heart, his conscience will sometimes be ready to witness against him, and his thoughts to accuse him, Rom. 2. 15. He may have some care and conscience to pray, as even the mariners had, Ion. 1. 5. Yea, to join fasting with prayer, as the hypocrites profess they did, and glory in it, Esa. 58. 3. He may show great love to God's Word, and delight in it. Esa. 58. 2. They seek me early, and will know my ways, even as a Nation that did righteously. Yea, he may do this, not in show and pretence only, but unfeignedly: Mar. 6. 20. Herod heard John gladly. Yea, the Word may cause him to leave many sins he lived in before, and in many things to lead his life like a Christian. Mar. 6. 20. When Herod heard John, he did many things. And 2 Pet. 2. 20. it is said of certain hypocrites, That they had escaped from the filthiness of the world, through the knowledge of the Lord, and of the Savior Jesus Christ. You see then, no man may conclude thus, I have these and these good things in me; therefore I am God's child: but every man (if he be wise, and desire to provide for the sound comfort of his soul) had need to search and examine diligently, whether these things be the fruits of grace, and proceed from an upright and sanctified heart, yea, or no. Satisfie not thyself with shows and shadows of goodness. To this purpose belongeth that exhortation of the Apostle, 1 Cor. 13. 5. Examine yourselves, whether ye be in the Faith. Yea, we should pray to God to help us in this work, as David did, Search me O God, and know my heart, try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting, Psal. 139. 23, 24. Thirdly, there is much evil and corruption in every regenerate man; the good things that are in him, are as a little fire in such a heap of ashes, as a little corn in such a deal of chaff, mixed and intermingled with corruption, that it is hard for them to discern the work of grace in themselves, We all are as an unclean thing, and all our righteousnesses are as filthy rags, Esa. 64. 6.
Lecture the hundred and one. September. 17. 1611. JOHN IIII. L.
IT remaineth, that we now proceed to that which the last day the time would not permit me to speak of: namely, to show how, and by what notes a man may certainly discern the uprightness of his own heart, and put a true difference between grace and nature, between the good things that are proper to the regenerate, and those good things that may be found in the hypocrite and carnal man. For to exhort you (as I have done) carefully to examine, whether there be truth of grace in your inward affections, may do you much more hurt than good, unless I shall also direct you, how that may be done, how you may come to know that. For our encouragement then (to make entrance into so profitable and necessary a matter) we must first understand this, that though it be difficult and hard, yet it is not impossible for a man that hath grace, to know assuredly that he hath it, to be undoubtedly persuaded of the truth and soundness of his own heart. It is true indeed, that it is a far more easy thing for a regenerate man, to discern that corruption that is in him, than that grace that is in him. When the Apostle speaks of the fruits of the flesh, Gal. 5. 19. he saith of them, That the works of the flesh are manifest: But when he comes to speak of the fruits of the Spirit, he saith not so of them, Verse 22. The grace of God's Spirit is a hidden and secret thing; and is called (therefore) the hidden man of the heart, 1 Peter 3. 4. and will not certainly be discerned, unless a man take great heed to observe and mark it well, to try and examine it. It is said of the good Merchant, that when he had found the hidden treasure (before he could be so certain, that it was the true treasure, as to be willing to sell all that ever he had to buy it) he was fain to with-draw himself (as Merchants use to do, that have great accounts to make) that he might try whether it was the true treasure or no, Matthew 13. 44. Yet is this also certain, that a regenerate man, that will take the pains to examine his own heart, may be undoubtedly assured, that he hath grace; that he hath more in him, than ever natural man or hypocrite could attain unto: else had the Apostles exhortation been in vain, that we should Use diligence to make our calling and election sure, 2 Peter 1. 10. if it were not possible for a man to be certain and assured, that he is effectually called. Paul was assured, that he had a good conscience in all things, and was willing to live honestly, Hebr. 13. 18. and Peter knew well (even then when he was so humbled for his fearful fault) that he did unfeignedly love Christ above all, John 21. 17. And Hezekiah, in the time of his great affliction, knew assuredly (and was able to call God for a witness to his conscience in it) that he had walked before God in truth, and with a perfect heart, Isaiah 38. 3. And the Apostle (speaking in the person, not of himself only, or some rare and extraordinary persons, but) of all the regenerate, saith, John 5. 19. We know that we are of God; that is, borne of God: as is plain by the former Verse. This then being so, that a regenerate man may certainly know he hath soundness of grace in him; let us consider how, and by what notes we may know it. And because if a man have any one grace in him in truth and soundness, he may be certain, that his heart is upright, and that he is truly regenerate; I will therefore insist only upon four graces, by which we may make trial of the soundness of our own hearts sufficiently; and those four are these: 1. Knowledge. 2. Repentance, and forsaking of sin. 3. Obedience, and practice of good duties. 4. Faith, and confidence in the mercy of God.
First then, every regenerate man hath a sanctified knowledge and understanding of the will of God revealed in his Word; and the man that hath any measure of sanctified knowledge, doubtless, hath a good heart. This is the first work of grace, and the foundation of all the rest. The new man is renewed in knowledge, saith the Apostle, Col. 3. 10. without that there is no uprightness nor grace in the heart. When the Wiseman had said, Pro. 19. 1. Better is the poor man that walks in his uprightness, than the fool that abuseth his lips: he adds, Ver. 2. For without knowledge the mind is not good, or is destitute of goodness. And this is said to be the first and chief work of the ministry of the Word, to open the eyes of men, and to bring them from darkness unto light, from the power of Satan unto God: till mine eyes be opened, and they be turned from darkness to light, they remain still under the power of Satan, Acts 26. 18. and Psal. 36. 10. Extend thy loving kindness to them that know thee, and thy righteousness to them that are upright in heart. He that saith he hath a good heart towards God, and hath no knowledge, cares not for it; or he that praiseth such and such men for good men, that have no knowledge of the Word; is a liar, and the truth is not in him.
Quest. But may a man conclude thus, I have knowledge; therefore I have grace, and an upright heart?
Answ. No; for, many a natural man and hypocrite have attained to a great measure of knowledge: the Apostle saith of the hypocritical Jews, Rom. 2. 18. Thou knowest his will and allowest the things that are excellent, in that thou art instructed by the Law. And v. 20. Which hast the form of knowledge, and of the truth in the Law. As if he should say, thou art exercised in, and acquainted with the whole body of Religion set down in the Law. And He. 6. 4. of such hypocrites as may fall into the impardonable sin, he saith, They may be enlightened. But the knowledge of the natural man, and of the regenerate, do differ in these points:
First, the man that hath saving knowledge, is willing and desirous to know the whole will of God revealed in his Word; as Act. 10. 33. We are present here before God, to hear all things that are commanded thee of God: yet chiefly those things that are most necessary and profitable, and that do most concern his own practice, he is most desirous to hear and learn. As it is noted as a special fruit of grace in the poor Publicans and Soldiers, that came to hear John; everyone desired to hear what they should do, Luk. 3. 10, 12, 14. Yea, he is willing to hear that part of the Word, that makes most against him: he likes that Preacher best, that (with most plainness and power) discovereth and rebuketh his sins, so he do it by the Word of the Lord. As it is said of Eli, that (though he saw just cause to think, that the message Samuel had to deliver, was much against him, yet) he chargeth him, 1 Sam. 3. 17. God do so to thee, and more also, if thou hide anything from me, of all that the Lord hath said unto thee. On the contrary side, the natural man (though he may busy himself in seeking the knowledge of some points that minister questions rather than godly edifying which is in saith, as the Apostle speaketh, 1 Tim. 1. 4.) is unwilling and afraid to know some parts of God's truth; such as he hath conceived a prejudice against, such as touch himself in particular: at such he winks with his eyes, as our Savior saith, Mat. 13. 15. Esa. 30. 10. He saith unto the Seer, See not, (such truths as these, though they offer themselves never so clearly in thy Text) and to the Prophets, Prophesy not unto us right things. I may not stand to apply every particular note unto you, do it yourselves: if ye desire to know the uprightness of your own harts, examine your knowledge by this first note.
Secondly, the regenerate man seeks the knowledge of God with no other intent, but that he may practice that he knows, and direct his life by it. Psal. 119. 34. Give me understanding, and I will keep thy Law: yea, I will keep it with my whole heart. 1 Peter 2. 2. As new borne babes, desire the sincere milk of the Word, that ye may grow thereby. On the other side, the natural man seeks knowledge, only for knowledge and speculation sake, or that he may maintain talk with it, as occasion shall serve. Ezek. 33. 31. My people sit before thee, and hear thy words, but they will not do them.
Thirdly, the regenerate man is apt to approve of God's truth, when it is revealed unto him, and to believe and receive it. Indeed he may be ignorant of many truths, and may oppose them for a time, even when the means are used to reveal them unto him: but he is able to discern the truth from erour, when both are laid before him, how soever he did not see it before. John. 10. 4, 5. The sheep follow him, for they know his voice, and they will not follow a stranger: but they fly from him, for they know not the voice of a stranger. And of the Noble Bereans it is said, Acts 17 11. That they received the word with all readiness. And in this respect the Apostle saith, that the Lord's intent in suffering heresies to spring up in his Church, was, That they that were approved among them, and had sound hearts, might be known, 1 Cor. 11. 19. Therefore the Apostle speaks so fearfully of the Jews for not receiving the truth when it was clearly manifested unto them, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive; for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and I should heal them, Acts 28. 26, 27. On the other side, the natural man, though he have much knowledge and excellent gifts, yet is he of a corrupt mind, and unsound judgment in some clear and manifest truths or other, full of reasoning, and oppositions against it, (1 Tim. 6. 5.) If any consent not to the wholesome words of the Lord Jesus Christ, and useth vain disputations, he knoweth nothing, (saith the Apostle) his mind is corrupt, and destitute of truth.
Fourthly, the knowledge of a regenerate man may be discerned by this, It hath power to reform and rule his heart, and works in him a care of practice and obedience. Luke 8. 15. They that with an honest and good heart bear the word, keep it, and bring forth fruits with patience. 1 John 2. 3, 4. Hereby we are sure we know him, if we keep his commandments: he that saith, I know him, and keeps not his commandments, is a liar. Esa. 2. 3. He shall teach us his ways, and we will walk in his paths. Yea, sanctified knowledge makes a man strong, to resist and stand against temptation, The fear of the Lord, that is wisdom, and to depart from evil is understanding, Job 28, 28. Prov. 24. 5. A wise man is strong; for a man of understanding increaseth his strength: He that can say, as Psal. 17. 4. By the word of thy lips, I have kept me from the path of the destroyer, is a happy man, he knows the truth with a saving knowledge. On the contrary side, the natural man's knowledge swimmeth in his brain, and hath no power in his heart. It is said of the sons of Eli, They were wicked men, and knew not the Lord, 1 Sam. 2. 12. They had no jot of sanctified knowledge in them.
Fifthly and lastly, the regenerate man, though he find himself wanting sometimes in these properties of sanctified knowledge, yet feels he this ignorance, and bewails it; and what measure of knowledge soever he hath attained to, he satisfieth not himself in it, but the more he knows, the more he desires to increase in knowledge. This you shall see in David, Open thou mine eyes, that I may behold wondrous things out of thy law; teach me thy statutes, make me to understand the way of thy precepts, Psalm 119. 18, 26, 27. On the other side, the natural man is well persuaded of his own knowledge, thinks he knows enough, and is full, Woe be to you that are full, Luke 6. 25.
The second grace, wherein I told you, we were to make trial of the soundness of our hearts, is Repentance; by which I mean (in this place) only the forsaking of sin. Now there is no one grace in soundness and uprightness in that man's heart, that hath not unfeignedly repented and forsaken his sins. Acts 11. 18. Then hath God also to the Gentiles granted repentance unto life. Unless we can be able to say, These and these sins I know I have left, surely, we have not repented: We were sometimes foolish, disobedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful and hating one another, Tit. 3. 3. And the man that hath unfeignedly repented and forsaken his sins, doubtless, hath an upright heart. Thus saith David of himself, Psal. 18. 23. I was upright before him, and kept myself from mine iniquity: for he that hath repented, is justified and hath his sins forgiven him. Act. 5. 31. Christ is called a Prince and Savior, to give repentance and forgiveness of sins. If yan man shall ask, May not some natural men forsake, and leave the sins they have lived in? I answer, Yes; Peter speaks of some temporaries and hypocrites, that had escaped the filthiness of the world, 2. Pet. 2. 20. and our Savior of one that had the unclean spirit cast out of him, and his house swept and garnished, Matth. 12. 44.
But these differences there be, betwixt the repentance of the regenerate and natural man.
1. The regenerate man forsakes sin of conscience to God, even because he knoweth God hath forbidden it, is offended and dishonored by it, as his sorrow for sin is according to God, 2. Cor. 79. so is his forsaking of sin also, 2. Cor. 7. 10. Yea, his forsaking of his sin grows (though not only, yet) chiefly from the knowledge he hath of God's mercy, and from the love he bears to God for his goodness, he forsakes his evil way, and returns to the Lord out of this hope and persuasion that he will have mercy upon him, and that our God will abundantly pardon, Isaiah 55. 7. He fears the Lord and his goodness, Hos. 3. 5. The grace of God that bringeth salvation (the Gospel which makes known to us God's love in Christ) hath taught him to deny ungodliness and worldly lusts, Tit. 2. 11, 12. On the other side, the hypocrite forsakes his sins or rather seems so to do, first, for that he wants means to follow them, as of old: or, secondly, no occasion is offered to show his corruption in: thirdly, or out of respect he hath to his credit with men: fourthly, or out of the apprehension of God's wrath only.
2. The regenerate man forsakes not one or two, but all known sins. Why then there is no man regenerate (will you say) For in many things we sin all, James 2. 3. But my meaning is, though he cannot shake off every sin, yet there is no known sin, that willingly he giveth liberty to himself in, be it small or great, when once it is discovered to him to be a sin, he makes a conscience of it, as Daniel did of defiling himself with the Kings meat, Dan. 1. 8. he kept God's law (and his conscience to obey it) as the apple of his eye, which the least more will offend, Pro. 7. 2. This is called preciseness, and foolish niceness. I grant, that it is indeed a note of an hypocrite, to be precise and strict in small matters, and make no conscience of gross sins, to tithe mi •… t and cummin, and to neglect the weightyer points of the law, to strain at a gnat and to swallow a cammell, Mat. 23. 23, 24. yet he that shall say of the least sin, Tush, that is nothing; If I never do worse, I shall do well enough: doubtless, that man hath no soundness in his heart. James 2. 10, 11. Whosoever shall keep the whole Law, yet fail in one point, is guilty of all. For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill. The least sin committed willfully and presumptuously, becomes dangerous and damnable, the soul that d •… th ought presumptuously, shall be cut off from among his people; as the man was by God's express commandment that had (in that sort) but gathered a few sticks upon the Sabbath day, Num. 15. 30. 32. On the other side, no natural man or hypocrite ever made conscience of all sin, but either he hath someone sin, that is, his beloved sin, which he will not part with, as Herod had, Mar. 6. 20. or of many sins, which he counts small, he makes no conscience at all, but even despiseth his ways in them, as Solomon speaketh, Pro. 19. 16.
3. The regenerate man, though he slip often, yet the unfeigned desire and purpose of his heart, is to forsake all his sins. This is a sure note of grace, in this Paul comforteth himself that he allowed not himself in any evil that he did, but hated it, that to will was present with him, Ro. 7. 15. 18. And Nehemiah in this that he was one of these that did desire to fear God's name, Neh. 1. 11. And David in this, that the full purpose of his heart was that he would not offend no not so much as in word, Psal. 17. 3. And the vnfainednesse of his desire may be discerned, first, by his willingness to be admonished, and to have his sins discovered to him, he can say with David, Let the righteous smite, yea let him reprove me, Psal. 141. 3. yea he can heartily pray unto God with Job, make me to know my transgression and my sin, Job 13. 23. Secondly, by his careful shunning of all means, that might draw him to sin, as Joseph did, he shunned the company of his lewd mistrisse and would not be with her alone, Gen. 39. 10. Thirdly, by his earnest praying to God, for strength against his sins, as David did, cleanse thou me from secret faults; keep back thy servant also from presumptuous sins, let them not have dominion over me, Psal. 19. 12, 13. Order my steps in thy word, and let not any iniquity have dominion over me, Psal. 119. 133. Fourthly, by the continual fear of his heart, lest he should at any time do that that might offend God, happy is the man that feareth always, Pro. 28. 14. Fifthly, by the ability and strength he hath given him of God, not only to will, but to do also in some measure, actually and indeed to forsake his sin, for God hath not given us the spirit of fear, but of power, and love and of a sound mind, 2. Tim. 1. 7. Though he may oft fall through frailty, yet ordinarily, and for the most part, grace prevails above his corruption; he cannot walk after the flesh, Rom. 8. 1. He cannot continue in sin, the power of sin is daily weakened in him. Now such a desire and purpose to forsake sin, was never yet found in an hypocrite or natural man.
Lecture the hundred and two. September 24. 1611. JOHN IIII. L.
IT remaineth now, that we come to examine the two latter of these four graces, which I told you, I would instance in for the trial of the truth, and uprightness of our hearts. If any man shall mislike, that I stand so long upon this matter, and think it needless, to bring so many notes to try the truth, and uprightness of the heart by (seeing, as I have told you already, if a man have any one grace in him in truth, he may be certain of his regeneration) I will make answer unto him, as the Apostle doth in another case, Phil. 3. 1. It grieveth me not, and for you it is a sure or safe thing. Though it were far more ease for me to pass over this matter, and to proceed to such other things as follow in my Text, yet being entered into so profitable an argument (not without the good guidance of God's spirit, as I am well assured) it grieveth me not to stand thus long upon it, to give so many notes of true regeneration. And for you that hear me, this is a sure and safe course; for this will tend greatly, first, to the comfort of so many of you as are regenerate. He that cannot find everyone of these notes in himself (as it falleth out oft with many a good child of God) yet among so many, he may be sure to find some; and (though from someone note a man may infallibly conclude, he is in the state of grace, yet) the more of these notes any man shall, be able to find in himself, the more certain assurance, and strong consolation shall he have. And secondly, to the humbling of everyone of you that is yet unregenerate, and causing you to seek betimes for to better your estate, when (among so many notes of true grace) you shall not be able to find in yourselves any one, when you shall have so many evidences to convince your conscience, that you are yet in your sins, and the wrath of God abideth upon you; Let us therefore come to the third grace, wherein this trial is to be made.
Every regenerate man is in some measure made able to obey the commandments of God, and to practice the good duties he requireth of him: and there is no one grace in soundness and uprightness in that heart, that is not obedient unto God. This is plain, 1. John 3. 10 Whosoever doth not righteousness, is not of God. 1. King. 8. 6. let your heart therefore be perfect with the Lord your God, to walk in his statutes, & to keep his commandments. As if he should say, Therein stands the perfection, and uprightness of the heart, thereby it may be known. So doth Hezekia demonstrate the uprightness of his heart, Is. 3. 38 I beseech thee Lord, remember how I have walked before thee in truth and with a perfect heart, and have done that which was good in thy sight. And on the other side, he that can in any measure yield true obedience unto God, or perform any one duty well, is certainly a regenerate man. For every natural man is a child of disobedience, Ephes. 2. 2. he is to every good work reprobate, Tit. 1. 16. neither can he perform a right any one good duty, that God requireth. Rom. 3. 12. They are made altogether unprofitable, there is none that doth g •… ood, no not one. Mark this well, and examine thine own heart by it, if thou have any one fruit of the spirit, if thou canst do any good work, perform any one duty well; I say not, if thou canst pray well, but if thou canst do but the least, and lowest of all good duties well, thou mayest be certain, that thou art more than a natural man, that thou art in the state of grace: this is plain, as the branch cannot bear fruit of it self unless it abide in the vine, no more can ye except ye abide in me; without me ye can do nothing, John 15. 4, 5. See therefore what assurance the Scripture saith may be grounded upon our obedience unto God, even in someone duty: if a man can but love the brethren, 1. John 3. 14. if he be but poor in spirit, Matth. 5. 3. if he can but mourn a right, Matth. 5. 4. if he can but hunger and thirst after righteousness a right, Matth. 5. 6. he is a blessed man. True it is, that it is not possible one should have one grace alone, as he whom Christ hath once washed with his blood is clean every whit, John 13. 10. so the grace of regeneration is like leaven that leaveneth the whole lump, Matth. 13. 33. it goeth thorough the whole man: but diverse of the faithful are oft in that case, that they can feel someone good thing in themselves, when they can discern no more. In which case, this Doctrine is very comfortable and useful unto them.
Object. This Doctrine I like well (will many a one say that hates Religion with all his heart) I thank God, I have been able to do some good; yea, more than many of your professors: and therefore, I know I have more grace, and a better heart than they. Yea, we know, how the Papists boast against our Religion, and all that profess it: We are more devout, and zealous in prayer (say they) we are much more abundant in fasting, alms-deeds, and other good works, than you: and therefore also we have more grace than you.
Answ. But to these I answer: First, all this may be very true (and would to God it were not too true, of many that profess the truth.) But know you, many hypocrites and natural men have been able to do such works, as outwardly, and in appearance, have been very good (as I shown you in sundry particulars the last day, but one.) Yea, they have been able herein to compare with, and even to excel many a good Christian. Esau seemed outwardly, to seek the blessing with far more devotion and zeal than Jacob; he cried much louder, and shed many more tears for it, than Jacob did, Gen. 27. 34. 38. And Ahab in outward show, was much more humbled for his sin, than Hezekia was, 1. King. 21. 27. He rent his clothes, and put sackcloth upon him, and fasted, and lay in sackcloth: and you shall find none of all this in the repentance of Hezekiah, Isaiah 38. 2, 3. And the Pharisee could say (and I doubt not, but he said truly) that he both fasted more, and was outwardly a far iuster man in his dealings with men, than the Publican was, Luke 18. 12. But none of all these works were good in God's sight; neither can any natural man do any good work, that is good in God's sight; their best works are but beautiful sins: though they be oft highly esteemed among men, they are abomination in the sight of God, Luke 16. 15. I will therefore show you out of God's Word sundry manifest differences, between the good works of the regenerate, and of the natural man. And these differences we will observe: First, in the matter of their works, the things wherein they show their obedience unto God. Secondly, in the manner how these good works are done, and performed by them. In the matter of their works, I will observe unto you three notable differences:
The regenerate man makes conscience only of such works, counts them only good works, as God hath in his Word commanded, such only as may be called, John 6. 28. the works of God, and not of men. To count nothing a good work but only that which God hath ordained for us to walk in, as the Apostle speaks, Ephes. 2. 10. To make no conscience of anything, but only of that that God hath prescribed in his Word, is a singular note of an upright heart. This we shall find, Psalm 119. 1. Blessed are those that are upright in their way, and walk in the law of the Lord. As if he should say, So shall you know them that are upright in their way. Thus Job comforteth himself, and proveth the uprightness of his own heart, Job 23. 10. But he knoweth my way, and trieth me, and I shall come forth like the Gold; how proves he that? verse 11. My foot hath followed his steps, his way have I kept. On the other side, this is made the note of an hypocrite, to put holiness in, or make conscience of such things as God never commanded. Mar. 7. 6, 7. Christ calls them hypocrites that made conscience of the Jewish purifyings (though that were an old, and general custom) because it was but a commandment of men, a tradition of men. This proves all Papists to be Hypocrites; many of their chief good works that they put most holiness in, are such as God never commanded. Nay there is no natural man under heaven that makes this reckoning of the word, or that doth thus cleave unto it. First, he makes the custom, and example, and commandment of men the chief rule of his conscience. Secondly, he doth in many things that that is good in his own eyes. Let us therefore tric our obedience by this first note.
The second note of difference is this, The regenerate man makes conscience of every duty God hath in his Word commanded: every commandment hath a divine authority in his heart, him shall ye hear in all things, whatsoever he shall say unto you, Acts 3. 22. This is noted of Zacharias and Elizabeth, Luke 1. 6. That they walked in all the commandments, and ordinances of the Lord blameless. God's child is willing to be directed by his Word in all things; even in the least, not in matters of godliness only and in our duties towards God, and of righteousness in all our duties towards men, but even in matters of sobriety also and in the moderating of our selves in the use of all such things as are neither expressly commanded nor forbidden by God, Tit. 2. 12. This we shall also find, is made an infallible mark of an upright heart. Observe this in David's prayer, 1. Chron. 29. 19. Give to Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, & to do all things. Neither our meat, nor recreations, nor the labors and affairs of our calling, are sanctified unto us, unless we use them according to the word, 1. Tim. 4. 5. And we find what conscience our Savior made, even of a matter of circumstance in the Ceremonial Law; namely, touching the just time when the Passover was to be celebrated. True it is, that a regenerate man may (and doth oft) fail in many duties God requireth; but he maketh conscience of every duty; the unfeigned desire, and endeavor of his heart, is to keep every commandment of God, to obey God in one thing as well as in another. This was David's comfort and assurance, Psalm 119. 6. Then shall I not be confounded, when I have respect unto all thy commandments. John 15. 14. Ye are my friends if ye do whatsoever I command you. Now there was never any hypocrite or natural man, that was able to go thus far; but either he seems to make conscience of the second Table, and neglects the first; or he seems very devout in the duties of the first, and is unconscionable in the second: many commandments in the Word have no authority at all in his heart. I might instance against many of you, in that one mentioned, above all things my brethren swear not, James 5. 12. and against many others of you in other commandments of God. Thus was the hypocrisy of Jehu and Herod descried, though both of them went very far. If we look into Jehu's story, we shall see cause to think, that surely, he was a good man: For, first, he was immediately chosen by God to be King, 2. Kings 9. 3. secondly, so soon as he was called, he shown strange diligence and zeal, in executing on Ahab's house and friends, the commandment he had received, 2. Kings 9. 7. compared with verse 14—18. 24. 33. 2. Kings 10. 6. 11. 14. 17. thirdly, he destroyed Baals Priests, and Images, and purged the land of that Idolatry, 2. Kings 10. 21—28. fourthly, he did all this in a zeal for God, 2. Kings 10. 16. in so much, as the Lord himself commended him for it, 2. Kings 10. 30. fifthly, he bore a notable hatred to the foul sins of Jezebel, 2. King. 9. 22. sixthly, he bore a reverend regard to God's Word, which he shown by remembering it so long, and acknowledging the certainty and righteousness of it, and his care to see it performed, and by doing that he did, by direction of it, and in obedience unto it, 2. King. 9. 25, •… 6. 36, 37. and persuading others to acknowledge the certainty and righteousness of it, 2. King. 10. 10. seventhly, he had a reverend respect to good men, 2. King. 9. 36. and 10. 10. he mentioneth not Elijah's name without title of reverence, he shows great respect to Iehonadab, 2. Kings 10. 15, 16. yet this man was no better than an hypocrite, his heart was not sound, Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart, 2. King. 10. 31. and therefore God esteemed no better of all that he did, than of murder, I will avenge the blood of Jezreel upon the house of Jehu, Hos. 1. 4. And the principal (if not the only) thing, whereby his hypocrisy was discovered, was this; He did not in all points follow the direction of God's Law, nor make conscience of it: though he hated some Idolatry (as that of Baal) yet he hated not all Idolatry, he departed not from the Idolatry of Jeroboam, 2. Kings 10. 29. 31. So Herod went very far, Mar. 6. 20. but in this his hypocrisy was discovered; he could not make conscience of all that John taught him, nor forsake all his known sins.
The third note of difference is this, The regenerate man, though he make conscience of every duty God hath enjoined him, yet makes he most conscience of, and is most careful to observe the greatest commandments, and such duties as God hath most straitly enjoined. This note we shall find given by our Savior, Matth. 23. 24. he makes it a property of hypocrites to strain at a Gnat, and swallow a Camel; this is oft noted for a property of the hypocrite. The Pharisees were exceeding precise for the external rest of the Sabbath, even more than any Law of God required them to be, Luk. 13. 14, 15. They tithed Mint, and Annise, and Cumin, but they neglected the weightiest matters of the Law, Matth. 23. 23.
If you ask me, which be those weightier matters of the Law; I answer, They be chiefly of three kinds: first, the inward worship of God, thou shalt shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, this is the first and great commandment, Matt. 22. 37, 38. secondly, judgment, mercy, and fidelity towards men, Matth. 23. 23. thirdly, the duties of our particular and special callings: this may appear, Isaiah 1. 17. Learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Who must do this? Verse 10. Ye rulers of Sodom, ye people of Gomorrah. And by the Apostles oft beating upon this point, in all their Epistles; the duties of Masters, Servants, Husbands, Wives, Parents, Children, Subjects, Pastor, Flock: and by that conclusion, Paul makes to this Doctrine, Tit. 2. 15. These things speak, and exhort, and rebuke with all authority. On the contrary side, the hypocrite is more careful, and busy about other men's duties, and the reformation of other men's faults, than his own, he can see the least mote in his brothers eye, but cannot discern a beam in his own, he seems very careful to reform the least fault he sees in another, but hath no care of reforming himself, Matth. 7. 3—5. He binds heavy burdens and grievous to be borne, and lays them on other men's shoulders, but himself will not move them with one of his fingers, Matth. 23. 4. Herein then, I pray you, make trial of yourselves, if you desire to know the soundness of your own hearts.
Lecture the hundred and three. October 1. 1611. JOHN IIII. L.
IT followeth, that we come now to show you the difference, betwixt the good works of the regenerate and natural man, in the manner of their doing, and performing of them.
And indeed, this is a principal thing we must have respect unto, if we desire to know, whether the good duties we do, proceed from true grace, yea, or no. See this in that direction the Apostle gives, he that giveth, let him do it with simplicity, he that ruleth with diligence, he that showeth mercy with cheerfulness, Rom. 12. 8. For the Lord hath oft noted the false and counterfeit obedience of the hypocrite, by this property, that (though he have done such works, as for the matter of them have been right and good, yet) he hath never done them in a right manner, not with a right affection: as it is said of Amazia, 2. Chron. 25. 2. He did uprightly in the eyes of the Lord, but not with a perfect heart. And on the other side, it is noted for a property of true and saving obedience, when there is care, not only to do the thing God commandeth, but to do it also in that manner, and with that affection of heart, that God hath commanded: as we shall see in the example of the children of Israel, Exod. 39. 42, 43. According to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses looked upon all the work, and behold, they had done it as the Lord had commanded. And in the speech and example of our Savior, John. 14. 31. That the world may know, that I love the Father, as the Father hath commanded me so I do: not only what the Father hath commanded, that I do; but I do as he hath commanded. I find therefore in God's Word four evident notes of difference between the good duties that are performed by the natural man, and by him that hath a sound and sanctified heart, even in the manner of doing of them.
The regenerate man intends, and the end he aims at in doing good duties, is to please, and honor God; he hath a single and sincere respect to God, and nothing else: he doth that which he doth, because he knows God hath commanded it; he is pleased with, he is honored by that which he doth. The notice he knows God will take of it, his allowance, and reward, contents him, and he seek no more. The regenerate man serves God, even in those duties he performs to men, even in the duties of his calling. Rom. 12. 11. Not slothful to do service (he means one to another, as is plain, verse 10.) fervent in spirit serving the Lord. And exhorting Servants to their duties to Infidel Masters, he saith, Colos. 3. 24. Ye serve the Lord Christ. True it is, an intent and desire to please God in that we do, is not sufficient to argue a sound and sanctified heart, unless it be guided by knowledge: the wretched Jews (even in contradicting and persecuting Christ and his Gospel) had the zeal of God, Rom. 10. 2. and without knowledge the mind, and intent of a man's heart cannot be good, Pro. 19. 2. But yet this is a singular and certain note of an upright heart, when in doing the duties which he knows God in his Word hath commanded, the intent of his heart is only to please and honor God thereby, and nothing else. This is made the touch-stone to try the sincerity and uprightness of the Magistrates heart by, Psal. 101. 1. I will sing mercy and judgment, to thee O Lord will I sing. As if he should say, That shall be the mark that I will aim at in all that I do both in my works of mercy, and of justice also. So Christ makes this the touch-stone to try the uprightness of the Ministers heart by, John 7. 18. He that seeketh his glory that sent him, the same is true, and there is no unrighteousness in him. So Paul, laboring to restrain the faithful from condemning their brethren that differed from them in practice about indifferent things, gives this reason: Judge them not, for they do that they do with an upright heart. How proves he that? Why (saith he, Rom. 14. 6.) he that observeth the day, observeth it to the Lord, and he that observeth not the day, observeth it not to the Lord. He that eateth, eateth to the Lord, for he giveth God thanks, and he that eateth not, eateth not to the Lord, and giveth God thanks. Why but (may some say) how could he that observed the day, and abstained from eating, do it to the Lord, viz. to please and obey the Lord: when the Lord, now (since the death of Christ) required no such thing of him? I answer, he knew God had in his law required him to do so, and he knew not that God had abrogated that law; This ignorance God passed by, and had respect to this uprightness of his heart notwithstanding it. In this respect, of all works, those will yield a man greatest comfort and assurance of the uprightness of his heart, wherein there is least danger of having any other respect but only to the Lord: as first, of all liberality that which is shown to the poor, Eccles. 11. 1. Cast thy bread upon the waters: for thou shalt find it after many days. Luke 14. 13, 14. When thou makest a feast call the poor, maimed, lame, blind, and thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just. So secondly, of all love and kindness, that is the surest sign of grace which we show to our enemies, and to such Christians as are poor, and in whom we see sundry infirmities, Matth. 5. 44, 45. I say unto you love your enemies, bless them that curse you, do good to them that hate you, and pray for them that hurt you, and persecute you; that you may be (that is, may be known to be) the children of your father which is in heaven: and Mat. 10. 42. Whosoever shall give to one of these little ones to drink a cup of cold water only in the name of a Disciple; verily I say unto you he shall not lose his reward. So thirdly, of all duties of piety, domestical duties will yield a man more assurance of his sincerity, than public. Psal. 101. 2. I will walk in my house with a perfect heart: and secret more than domestical, Matth. 6. 6. But when thou prayest, enter into thy chamber, and when thou hast shut thy door, pray unto thy father which seeth in secret, and thy father that seeth in secret shall reward thee openly, Zac. 12. 12, 13. The land shall bewail every family apart; the family of the house of David, Nathan, Levi, Shimei apart, and their wives apart. O that the time would permit me to stand upon the application of this point; but I cannot do it, you must do it yourselves. By this note try thine own heart, in all the duties thou performest to men, in all the duties of thy calling, but specially in the duties of God's service, ask thine own heart that question which Christ asked Andrew, and his fellow when they first followed him, John 1. 38. What seek ye? Dost thou that which thou dost in obedience to him? is the intent and purpose of thy heart to please and honor him? Surely the least duty thou dost so, will yield thee both comfort and reward also. Col. 3. 24. knowing that of the Lord ye shall receive the reward of inheritance ( 〈 in non-Latin alphabet 〉 ) for ye serve the Lord Christ. A man may do the thing God would have him do, and yet be plagued for it, because he doth not serve the Lord in it. Baasha is threatened for killing Jeroboam, 1. Kings 16. 7. and yet it is said, 1. Kings 14. 14. the Lord stirred him up to do it; he did execute and fulfill the Lord's will. And certainly so shall it be with many a Preacher and hearer, they do the duties God would have them do, but they serve not God in them. No natural man can serve God in any good thing he doth; his eye is not directed toward the Lord, but he looks asquint, & hath by-respects to his credit, or profit, or pleasure, or merit: he seeks himself in everything he doth, even in the most religious duties. Thus God chargeth the hypocrites, Zach. 7. 5. When ye fasted, and mourned in the fifth and seventh month, even those seventy years, did ye fast unto me, even unto me? He repeats this: as if he should say, This was that that was wanting in your Fasts.
Yea, but (you will say) cannot a man have any soundness of grace in his heart, unless he have this sincere and single respect to God in everything that he doth? This is a hard saying, will many a poor Christian think.
I answer, that the best cannot wholly free himself from self-love, and overmuch respect to himself, not only in the duties of his calling, but even in God's worship. Yet this he hath; First, though in sundry particular actions he fail, yet ordinarily, and in the course of his life, he hath this respect to God: and this is a blessed sign of grace, when our walking and our course of life and conversation is not after the flesh, but after the spirit, Rom. 8. 1. Secondly, in his mind he consents to this, that he should thus do, and his conscience checks him, if he do it not: and even in this Paul himself found great comfort, that in his mind he served the law of God, Rom. 7. 25. Thirdly, the desire and endeavor of his heart, is thus to respect the Lord in everything; he grieves, and strives against his corruption: and this with God is accepted for the deed, if there be first a willing mind it is accepted, 2. Cor. 8. 12.
Lecture the hundred and fourth. October 8. 1611. JOHN IIII. L.
LEt us now come to the second note of difference, that is to be observed in the manner of doing good duties.
The regenerate man performs the good duties he doth with his heart. This we shall find made a property of true obedience, and the note of a sound conversion. Rom. 6. 17. God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart the form of Doctrine, whereinto ye have been delivered. He is the same inwardly, and in his heart, which he maketh show of; yea, he hath more goodness within him, than he can make show of, out of the good treasure of his heart he bringeth forth good things, Matth. 12. 35. For the chief and most proper seat of grace is the heart; and therefore the regenerate part is called the inner man, Rom. 7. 22. In his dealings with men, a man may know the soundness of his regeneration, by this note, Psalm 15. 2. He walketh uprightly and worketh righteousness, and speaketh the truth from his heart. Colos. 3. 23. Whatsoever ye do, do it from the heart, as to the Lord, and not to men: as if he should say, Else ye serve not God in anything ye do. So in the works of mercy, Isaiah 58. 18. If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon day. But specially, in the duties of God's worship, a man may know the soundness of his regeneration, by this note, when he hath a care to do that which he doth from the heart: he makes outward profession of good things, but his chief care is to be religious within. He makes conscience also of 〈◊〉 thoughts, cleanse me from my secret faults, Psalm 19. 14. He is most troubled with his inward corruptions, as Paul was, O wretched man that I am, who shall deliver me from the body of this death? Rom. 7. 24. Psal. 84. 5. Blessed is the man, in whose heart are thy ways. He knows well, that if the heart be reformed, it will be easy to reform the words and works. Matthew 23. 26. Thou blind Pharisee, cleanse first the inside of the cup and platter, that the outside of them may be clean also. Mal. 2. 16. Keep yourselves in your spirit, and transgress not. So also in the particular duties of God's worship, it may give a man assurance of his regeneration, when a man's care is to perform them with his heart. Everyone of us in preaching, must be able to say with Paul, Romans 1. 9. I serve God in my spirit, in the Gospel of his Son: And everyone of you in hearing, must feel that in you that Lidia did, Acts 16. 14. The Lord opened her heart, that she attended to the things that Paul speak. And we all, when we pray, must be able to pray as Paul speaks, Ephesians 6. 18. With all manner of prayer, and supplication in the spirit. And when we sing Psalms, We must make m •… lody to the Lord in our hearts, Colossians 3. 16. As if he should say, The Lord regards no melody but that. True it is, there is many a regenerate man, that finds much want of this inward truth of heart, in the profession and practice of Religion; and there is much hypocrisy in the heart of the best man that lives. That which the Apostle speaks of Christ, 1. Peter 2. 22. Who did no sin, neither was there guile found in his mouth: is proper to Christ, and could never truly be spoken of any mere man; Let God be true, and every man a liar, Romans. 3. 4. But yet this every regenerate man shall find in himself, and may comfort himself in it: First, that this is a matter of grief and humbling to him, when at any time he hath felt this hypocrisy in himself, and hath had his heart away in any outward service he hath done unto God. Secondly, that ordinarily his care and unfeigned desire hath been, in every duty he hath done to God, to do it with his heart: and so could never hypocrite nor natural man say. No hypocrite or natural man hath his care, to serve God with his heart, either, first, in duties to men; they do as the Prophet speaks, with flattering lips and with a double heart do they speak, Psalm 12. 2. secondly, and in duties to God; they are as they are described, thou art near in their mouth, but far from their reins, Jeremiah 12. 2. they draw near to God with their mouth, and with their lips they do honor him, but have removed their hearts far from him, Isaiah 29. 13.
The third note of difference is this, That the regenerate man performs the duties that he doth out of love to God; yea, out of such a love as grows from Faith, even from the assurance he hath of God's love to him in Christ. True it is, he feareth God's judgments, pass the time of your soiourning here with fear, 1. Pet. 1. 17. and he is partly moved unto obedience, by the fear of God's judgments, and ought so to be. Eccles. 12. 13. Fear God, and keep his commandments. And we find by experience, that many a good heart is subject even to this fear. Psal. 119. 120. My flesh trembleth for fear of thee, and I am afraid of thy judgments. Yea, the Lord sees it very profitable and necessary for them, that they should thus be made acquainted with his terrors: the flesh and unregenerate part, would hardly be kept in any obedience without this curb, nor would be forward to any good duties without this spurr. 2. Corinthians 7. 1. Finish your sanctification in the fear of God. Yet is this a sure note of difference between every hypocrite or natural man, and him that is truly regenerate. The regenerate man's obedience grows chiefly from a love to God: yea, from such a love as grows from Faith. You shall see clear proof for both these branches.
Every regenerate man loves the Lord. This is oft made the title of God's servants, they are called such as love him, Psalm 5. 11. Let them that love thy Name rejoice in thee: and 69. 32. The seed of his servants shall inherit Zion, and they that love his Name shall dwell therein. And 119. 132. Look upon me, and be merciful unto me, as thou usest to do to them that love thy Name. Rom. 8. 28. All things work together for good to them that love him. 1. Corinthians 2. 9. Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him. James 1. 12. When he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him: and 2. 5. Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom, which he hath promised to them that love him? Yea, the regenerate man loves the Lord, even then when he correcteth and woundeth him; even then would he not for anything, do ought that might offend God: he desires above all things to be reconciled to him, and to please him; he bewails the loss of his favor. So that even when he is in the greatest affliction of mind, he may be said to be sick of love, Canticles 2. 5. his love to God is the chief cause of his sorrow and anguish. And his love appears in this, he serves God willingly and desirously; yea, his will and desire is above his ability, 2. Cor. 8. 3. he loves God's Word, he delights in the law of the Lord in his inner man, Rom. 7. 22. thy commandments are my delights, Psal. 119. 143. he loves his servants, by this we know we are translated from death to life, because we love the brethren, 1. John 3. 14. Yea, this love he bears to God, is the root of all his obedience. His obedience proceeds rather and more from love, than from fear. Deut. 7. 9. He keeps covenant and mercy to them that love him, and keep his commandments. Which sentence you shall find repeated twice in the very same words. Neh. 1. 5. Dan. 9. 4. his love to God is that that makes him careful to keep his commandments. His love to men also grows from this root. 1. John 5. 2. By this we know, that we love the children of God, when we love God. Heb. 6. 10. God is not unrighteous to forget your love, which ye have shown toward his Name, in that ye have ministered to the Saints, and still do minister. Yea, even his fear of God proceeds of love. Hos. 3. 5. They shall seek the Lord their God, and fear him, and his goodness.
And for the second branch, this love of the regenerate man grows from faith, even from the assurance he hath of God's love to him in Christ. 1. Tim. 1. 5. The end of the commandment is charity, out of a pure heart, and of a good conscience, and of Faith unfeigned. 1. John. 4. 19. We love him, because he loved us first But what love is that he speaks of? The natural man may pretend he loves God, because God loved him first, as Acts 14. 17. He hath done us good, and given us rain from heaven, and fruitful seasons, and filled our hearts with food and gladness. But if a man know no further love of God than that, have no better fruit of God's love than that, he can never be able soundly to love the Lord: till he know God hath loved him in Christ, he can never be soundly persuaded of God's love, nor soundly love the Lord again. This is the love that John means in that place, when he saith, 1. John 5. 19. We love him, because he loved us first: as is plain, verse 10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our sins. And 1. John 3. 16. Hereby perceive we the love of God, because he laid down his life for us. So Luke 7. 47. Her sins which were many, are forgiven: for she loved much. And everyone that can find this love in him to God, and that the service he doth to God, he doth it of love, may be sure his heart is upright in him. 1. Cor. 8. 3. If any man love God, the same is known of him. Thus our Savior seeks to recover and comfort Peter, making known to him the uprightness of his heart by this, and to prove unto him, that though he fell fearfully, ye he fell not totally. John 21. 15. Louest thou me? lovest thou me? as if he should say, Remember, that though thou seemedst even to hate me by denying me, yet thou lovest me still. On the other side, no hypocrite or natural man, doth that he doth of love, specially not out of such a love as grows from Faith unfeigned. It is evident, that for the most part all his obedience grows from fear. What good duty soever they do, wherein they have any respect to God, they use to do it of fear, and not of love. Psalm 78. 34. When he slew them, they sought him, and they returned, and sought God early. And what things soever he seems to do of love to God, it is but a counterfeit and unsound love: for, first, he loves not God's Word, but hates it. John 3. 19, 20. He loveth darkness rather than light, because his deeds are evil: everyone that doth evil, hateth the light. 1. John 2. 5. He that keepeth his word, in him is the love of God perfect indeed; hereby we know that we are in him. Secondly, he loves not God's servants, but hates them. John 15. 19. Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Thirdly, he hath no faith, nor assurance of God's love to him in Christ. Ephes. 2. 12. Ye were at that time without Christ, and were alienated from the common-wealth of Israel, and were strangers from the covenant of promise, and had no hope, and were without God in the world.
Lecture the hundred and five. October 15. 1611. JOHN IIII. L.
IT remaineth •… ow, that we come to the fourth and last note of difference, that may be observed between the obedience of the regenerate and natural man, in the manner of performing good duties: And that is this, The regenerate man is constant in his obedience to God. This we shall find is a chief, and one of the most certain and sensible notes of an upright heart. For there is scarce any one good thing that is in God's child, but it may seem to be in the hypocrite, save only this. We will therefore show, first, that in every regenerate man this may be found: secondly, that it can be found in none other. The first is plain, Pro. 10. 25. The righteous is an everlasting foundation: he is no changling. You shall see this constancy of his estate: first, in the grace of regeneration it self; for the nature and essential property of it, is to be constant: and thus it may be discerned and known. The spirit of regeneration is like unto that holy fire, that came down from Heaven, and was kept in the Sanctuary, that never went out, Levite. 6. 12, 13. If ever a man had grace, he can never lose it. It is called therefore an immortal seed, 1. Pet. 1. 23. The good part that shall never be taken away from him that hath once received it, Luke 10. 42. An everlasting name, that shall not be put out, Isaiah 56. 5. Secondly, in the fruits and effects of it. Psal. 92. 13, 14. Such as be planted in the house of the Lord, shall bring forth fruit in their age. And thus shall those good duties, which are the fruits of true grace, be discerned from such as proceed from some other root. If a man do truly love the Word, and the profession of it, he will persevere in his love, and profession, and never forsake it, Matth. 13. 20, 21. of that hearer that heard the Word, and incontinently with joy received it, and endured but for a season; our Savior saith the cause was, because he had no root in himself: He never had sound heart. And 1. John. 2. 19. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. So is it likewise in all other good duties which any man hath been given to: if they were the fruits of grace, if ever a man did use to do them with a good heart, he will do them still. I cannot stand upon all good duties in particular; I will instance but in one, whereby we may judge of all the rest, for there is the like reason for all. If ever a man were wont to be merciful and liberal in relieving God's poor servants out of a good heart, he will be so still. You shall see this, Isaiah 32. 8. The liberal man will devise of liberal things (that is, he will study and think with himself which of God's servants stand in need, and how he may show himself merciful to them) and he will continue his liberality. Another notable place there is for this, Heb. 6. The Apostle saith of the Hebrews, verse 9. He was persuaded there were better things in them (than in such hypocrites as he had spoken of before) and such as accompanied salvation. And verse 10. he gives this for the reason: in that (saith he) ye have ministered to the Saints, and yet minister, and he adds, verse 11. We desire that everyone of you show the same diligence to the end. And why so? To the full assurance of hope, saith he. As if he should have said, There is no full assurance of hope, no not in so excellent a fruit of faith, as this is, unless ye continue to the end.
Two objections you may (haply) make against this, which I must give you to answer to.
That in many that have been truly regenerate, great intermissions, and giving over of good duties have been found, the fruits of grace have been strangely interrupted, and broken off in them. He that had come to David at that time when after his adultery, he practiced the death of Uriah; or to Peter when he forswear his Master, and with such direful curses denied that he knew him; would have been able to discern no more fruits of grace, nor conscience of their duty to God in them, than in Saul, or Judas. A man therefore, you will say, may be God's child, and have a sound heart, though he be not thus constant in his obedience as you have said.
To this I answer, first, That though in the time of temptation, or of some spiritual desertion, the case may be thus with God's child for a time, yet he cannot continue so, but he shall recover himself, and do his first works again: according to that, Psal. 55. 22. He will not suffer the righteous to fall forever. Secondly, that during the time of this his fall, and giving over the practice of those good duties he was wont to perform, the child of God hath lost the assurance of his hope, and of the soundness and uprightness of his own heart; neither can any other man, or himself, say that any good thing he did before, was done in truth now he hath given it over. And indeed if thou observe it, thou shalt find that none such take any comfort at all to hear, or think of any good thing he did in times past. Herein I may appeal to the consciences of everyone of you (if any such be here) that were in times past diligent, zealous, and conscionable Preachers, or such as used conscionably and carefully to pray in private, or such as were careful to have the exercises of Religion in your families, and have now quite given over these things; is it any comfort to you that you were such kind of people in times past? Nay is it not rather a vexation to your minds to think of those times, because your hearts are apt to tell you all that was done but in hypocrisy? Certainly, till you recover yourselves, and do your first works again, you cannot have any assurance, that there was ever any truth or soundness in your hearts.
Yea, but (will you say) though they that are quite fallen from the good duties they were wont to perform, can have no assurance of the truth of their hearts, yet there is many a one that hath a good heart, that yet finds great inconstancy in himself, and that he oft omits the good duties he should perform, and hath not at all times that aptness and alacrity in prayer, and such like holy exercises, as he hath at sometimes. Can such a one have no assurance of the uprightness and soundness of his heart?
I answer: First, that it is certain, that many a good man may decay in the measure of his practice, and doing of good duties, even through a natural decay of his spirits; by age, or sickness. Secondly, he may also lose that heat and fervency of spirit that sometimes he had. This is plain in the Angel of the Church of Ephesus, Apoc. 2. 4. He had left his first love. and yet had much grace in him still. verse 2. I know how thou canst not forbear them that are evil. And verse 6. Thou hatest the deeds of the Nicolaitans, which I also hate. Yea, without daily watchfulness, and stirring up of our selves, it will not be possible to keep our selves from this decaying in our first love, and fervency in good duties, if we do not exhort and stir up our selves daily, we shall be in danger to be hardened through the deceitfulness of sin, Heb. 3. 13. But yet this you shall find in every regenerate man ordinarily, unless it be in that case of temptation and spiritual desertion, that I spake of in the former objection: First, he doth still perform good duties of conscience toward God, though not with that cheerfulness and aptness, as at other times. He keeps his way still, and goes on, though not so fast and comfortably as he was wont; grieving for his decays, and striving against his dullness, and this God greatly delighteth in even in this Labor of love, as the Apostle calls it, Heb. 6. 10. Secondly, he rests not in anything he hath done, but is careful to persevere, and continue to the end. For this we have two notable examples: First, in David, Psal. 146. 2. I will praise the Lord during my life, as long as I have any being, I will sing unto my God. And 101. 2. I will do wisely in the perfect way, till thou comest to me. And Psal. 119. 11 •… . I have applied my heart to fulfill thy statutes always, even unto the end. The second is in Paul, Phil. 3. 12. One thing I do (as if he should say, this is the chief thing I have to comfort myself in) I forget that that is behind, & endeavor myself to that which is before. Thirdly, he lives in fear, lest he should fall away before his death, and having begun in the spirit, should end in the flesh. Ier. 32. 40. I will put my fear in their hearts, that they shall not depart from me. Fourthly, he desires to continue under the means of grace. Psal. 27. 4. One thing I have desired of the Lord, and that I will require, that I may dwell in the house of the Lord all the days of my life. And whosoever is thus constant, and careful to persevere, may be certain of the soundness and uprightness of his heart. No natural man ever was so. John 8. 31. If ye continue in my Word, ye are verily my Disciples. Psal. 106. 3. Blessed are they that keep judgment, and do righteousness at all times. Pro. 28. 14. Happy is the man that feareth always. It is said of Caleb, he had another spirit than the rest of the spies, Num. 14. 24. and the reason is there given, but more plainly, Josh. 14 9. because he followed the Lord constantly. He that serves God constantly, certainly hath another spirit in him, than ever any natural man could attain unto.
And thus have we finished the examination of the three first graces which I propounded, and wherein I said I would observe the difference betwixt the good things that are in the regenerate man, and those that seem to be in the natural man. I have shown you the difference between them in their knowledge, in their repentance, and in their obedience unto God. It followeth now, that we proceed to the fourth and last: namely, to the faith and confidence that they have in the mercy of God. First then, every regenerate man hath saith. No one grace, no goodness at all can be in that man's heart in soundness and uprightness, that wants a lively faith, that is not in some measure truly assured of God's favor to him in Christ. For that is the root of all saving graces, Acts 5. 9. It purifieth the heart: and 26, 18. it sanctifieth him that hath it.
And on the other side, the man that hath any measure of true faith, though it be very weak, doubtless, hath a sound and upright heart. This is plain in the words of Hanani the Prophet to Asa, 2. Chron. 16. 9. The eyes of the Lord behold all the earth, to show himself strong with them that are of a perfect heart towards him. But whom means he by them that are of a perfect heart? Surely, such as rest upon him, as you shall see in the former verse.
But herein also many a natural man and hypocrite seems to match the child of God; yea to exceed him much. He saith, he hath a strong faith, and is as fully persuaded of God's favor, as any other man. Ier. 3. 4. Didst thou not still cry unto me (saith the Lord to the wicked hypocrite) Thou art my father, and the guide of my youth. And Micah. 3. 11. Yet they will lean upon God, and say, Is not the Lord amongst us? no evil can come to us. Yea, he may live and die in a strong persuasion, that he is in God's favor. How then shall we be able (will you say) to distinguish between the true faith of the regenerate, and the false and vain presumption of the natural man? Four sensible and plain notes of difference I will give you out of God's Word, between the true faith of the regenerate man, and the seeming faith of him that hath no grace in his heart.
The first is from the means, whereby it is wrought in a man For the faith of the regenerate, is wrought in him by the Ministry of the Word of God, and is increased and nourished by it, and by the other good means of grace which God hath ordained: First, by the preaching of the Law his heart is humbled and prepared, John the Baptist by his ministry was to prepare the way for Christ, Mark 1. 2. Secondly, by the preaching of the Gospel his heart is comforted. Rom. 10. 17. Faith comes by hearing. Isaiah 57. 19. I create the fruit of the lips to be peace. Art thou then able to say, thy faith was wrought in thee by the Ministry of the Word? it wrought in thee first the spirit of bondage, and then the spirit of adoption, Rom. 8. 15. and thou findest it cherished, and made more lively and strong, when thou doest diligently and conscionably attend upon God's ordinance, in hearing, reading, praying, and receiving of the Lord's Supper; then hast thou cause to judge, that thy assurance is indeed the faith of God's Elect, against which, the gates of hell shall never be able to prevail. On the other side, if thou never foundest any such power or comfort in the Word, but thy assurance hath grown with thee even from the womb, thou wert never of other mind thou thankest God: neither the ministry of the law did ever work in thy heart any sound and lasting humiliation, nor the ministry of the Gospel any great comfort: thou carest not for the ministry of the Word, nor findest any relish in any religious exercise, but wonderest at their folly, that make such reckoning of them; then be thou assured, that thy confidence is but presumption, and not faith.
The second difference is in the grounds, on which their faith is founded. The third in the measure and degrees of it. The fourth and last, in the fruits and effects of it. But for these three last notes, I must refer the Reader to the 76 Lecture, where I have handled them at large.
THE HVNDRED AND SIXTH LECTURE, ON OCTOBER XXII. MDCXI.
JOHN IIII. L.
And the man believed the word that Jesus had spoken unto him, and he went his way.
W E have already heard, that from the beginning of the 46. Verse, to the end of this Chapter, the Evangelist doth set down the History of the second miracle that our Savior wrought in Galilee, in curing the son of a certain Ruler: And that the History stands upon four parts: First, the occasion that was offered to Christ to do this miracle, Verse. 46, 47. Secondly, the manner how Christ wrought this miracle, Verse 48, 49. and the beginning of this Verse. Thirdly, the fruit and effect of this miracle. Fourthly and lastly, the conclusion of the story. The two first parts we have already finished, and are now to proceed to the third; namely, to the fruit and effect of this miracle, which beginneth in the words I have now read unto you, and lasteth to the end of the 53. Verse.
And in this part there be three principal things to be considered: First, the beginning of the faith and conversion of this Ruler, in these words of the 50 Verse, And the man believed the words that Jesus had spoken unto him, and went his way. Secondly, the means whereby this faith that was begun in him, was confirmed and increased, in Verse 51, 52. and part of 53. Thirdly, the confirmation and stablishment which he received in his faith by these means, and the fruit whereby he declared it, in the latter end of the 53 Verse.
Now for the first, it is said, that the man believed the word that Jesus had spoken unto him: and to declare, that he did so indeed, he gave over importuning him anymore, and went his way. It may seem somewhat strange (if we mark it well) to see so great and sudden a change wrought in this great man. Even now he was of that mind, that he would not believe, unless he might see signs and wonders; now he believes Christ's bare word, though he did see nothing at all done. Before he thought Christ could do his son no good, unless he would go down to him to see him, and pray over him, or touch him, and use some solemn ceremony about him; now he believeth his son is recovered, though Christ did none of all these, but only spake the word. And if we inquire into the causes of it, we shall find them to be principally two; the first in the Lord, the other in himself.
First, the Lord's gracious pleasure was the cause of this, who worketh man's conversion, when and by what means it pleaseth him (John. 3. 8. The wind bloweth where it listeth) and who had appointed this to be the time of this Noblemans conversion; and this word of Christ to be the means whereby it should be wrought. This should make us careful to be constant hearers of the Word. For, first, some point of great importance may be taught in one Sermon, which (haply) we shall not hear again in an hundred. Secondly, though at all times God's Elect may profit by their hearing, yet hath God his times and moments (determined with himself) wherein he will work with his Word, more mightily than at other times. And who can tell which is the Sermon that God hath appointed to do him most good by? We should therefore frequent Sermons, as good husbands do their fairs and markets; and provident Merchants the times of the Royal Exchange, that no opportunity of a good bargain may escape them.
Secondly, his heart was well prepared to receive good by Christ; both by that hand of God that was upon him in the sickness of his son, and also by that reverend and good opinion he had conceived of Christ, by that that he had heard, or seen of him before; he esteemed him to be a great Prophet, one that was able and willing to do him good. And this reverend opinion he had conceived of him, made him willing (as great as he was) to come himself to him so great a way. Now by these means his heart was much better prepared, and made fit to give credit unto that that Christ should say unto him, than otherwise it would have been. From this first point then we have this Doctrine to learn, That
It is a matter of great use and necessity for our profiting by the Word, to come to it with a heart that is rightly prepared. The man that brings to the Word a prepared heart, shall receive more good by once hearing of it, than another shall do at many times. True it is, that many a man hath received some good by the Word, & felt himself much moved by it, that yet hath come to it without a due preparation: as not only Agrippa that was almost caught, Act. 26. 28. but even Felix also: Paul's ministry wrought mightily upon his heart, it made him to quake and tremble, Act. 24. 26. and Herod (though doubtless his heart was never well prepared when he came to hear John) yet can it not be denied, but he received much good by hearing him, he heard him gladly, and reformed his life in many things by hearing of him, Mar. 6. 20. Yea many have felt a divine power in the Ministry of the Word, as have come to it with very bad hearts; such were those officers that were sent to apprehend our Savior, John 7. 46. Yea sometimes God hath so far forth glorified his power in this his own ordinance, as he hath wrought thereby even the effectual conversion of some that have come to it without all good preparation of heart: as the Athenians which heard Paul, Act. 17. first, with what hearts they came to hear him, it is plain, Ver. 18. Some said, what will this babbler say? and the best of them heard him only out of a desire to hear news, Vers. 21. and yet see how God wrought by that Sermon in the hearts of sundry of them, Vers. 34. Howbeit certain men clave to Paul, and believed, among whom also was Denis Areopagita, and a woman named Damaris, and other with them. And (upon these experiments) it were much to be wished, that all men, even the wickedest, would be brought to hear, yea though they came but by occasion, or as intending some other thing; yea, though they came even with an evil intent to carp, or to mock, yet I would they would come. Possibly they might be caught, though they came even with such hearts. Yea, it were to be wished, that such as can by no other means be drawn to hear, might even be compelled, and forced to it by Authority. Josiah is commended for this, 2 Chro. 34. 33. That he compelled all that were found in Israel, to serve the Lord; and if you look into Jeremiah, and others that prophesied in Josiah's time, you shall find there was many a notorious lewd man in Israel in those days. And if there be any part of God's service that men may and ought to be compelled unto, certainly it is rather this than any other; therefore even the excommunicate persons (by the ancient Canons of the Church) were allowed to come to the Sermon. It is therefore a great error in any to imagine, that it is to no purpose to urge such and such to come to Church, because they think they are either so sottish, or so lewd, that they can receive no good by coming: and therefore it matters not whether they come or no.
But though all this be so as you have heard, yet first, this is a singular help and furtherance to our profiting by the Word, to come to it with a prepared heart: secondly, and where God means his Word shall prosper to work saving grace, there he prepares the hearts of men to receive it: thirdly, neither doth it ordinarily prevail to work true faith, and sound conversion, but in a prepared heart. The former examples are very rare. Mark this therefore in the course God hath been wont to keep in the conversion of men; either by his miracles and strange works, or by his corrections, or by the terrors of the Law, he hath been wont to fit the hearts of his elect to receive the Gospel. Acts 5. 14. The number of them that believed in the Lord, both of men and women, grew more and more. Mark the reason, Verse 11, 12. By his fearful judgments on Ananias and Sapphira, and sundry other strange miracles wrought by the Apostles, God had prepared the hearts of men notably, to the receiving of the Gospel. Acts 12. 24. The Word of God grew and multiplied. Mark the reason, Ver. 23. By a strange judgment on proud Herod, God had prepared men's hearts. Act. 19. 10. The Word of God grew mightily, and prevailed. See the reason, Ver. 11. 17. By the wonderful miracles Paul wrought, and the strange judgments that befell the sons of Sceua for counterfeiting of them, a marvelous fear came upon them all in those parts; and thus were they prepared to receive the Word.
For the second, we have Job 33. 23. If there be then an Interpreter. As if he should say, Then there will be great hope of doing good. And for the third, we have Act. 2. 41. The same day there were added to them about three thousand souls. Mark the reason, Ver. 37. They were pricked in their heart with that which Peter had said. And this is God's usual course: he sends John the Baptist before Christ to preach the Law. Why? Mar. 1. 2, 3. To prepare the hearts of men to receive Christ.
And as the Word seldom prevails at first, to the conversion of men, till the heart be prepared to receive it: so it is certain that it seldom prevails to confirm and increase grace, unless men come to it with prepared hearts. As in prayer it makes much to a man's comfort, to prepare himself to it: so is it also in this duty. When the people of God were to receive the Law, God commanded they should prepare themselves to receive it. Exod. 19. 10. Go to the People, and sanctify them today, and tomorrow, and let them wash their clothes, and be ready on the third day. Yea when Samuel offered a sacrifice unto the Lord at Bethlehem, 1 Sam. 16. 5. He sanctified less and his sons before he called them to it. And it is noted as the best thing that was in Jehoshaphat, 2 Chron. 19. 3. That he prepared his heart to seek God.
The reason of the doctrine is, That our hearts are ordinarily profane, and unfit to deal with holy things; naturally they are so, and (by dealing with worldly things) they are made so more and more. Act. 10. 14. Common and unclean are made all one. Mar. 7. 2 Common hands are unclean hands: and certainly of our thoughts and affections it may more truly be said, take them as they are commonly, and they are unclean and profane. We must strive to have other than our ordinary and common thoughts and affections, when we are to deal with God, or else we shall go about to sow good seed among thorns, Ier. 4. 8. Yea worse than so; for it is not only the loss of the seed, but the loss of our selves also. There must be a proportion kept between the vessel and the wine, or else both will be lost: Luke 5. 37, 38. New wine must be put into new vessels, so both are preserved. Men use to wash the cups that are to receive their drink, and the dishes that are to receive their meat: but they have more need to cleanse and sanctify their hearts, that are to receive the Word. For, first, the heart is fowler than any cup or vessel can be, The heart of man is desperately wicked, Ier. 17. 9. Secondly, put a clean thing into an unclean vessel, and it will receive pollution by it. If one that is unclean touch any of these, shall it be unclean? and the Priest answered and said, it shall be unclean, Hag. 2. 13. Thirdly, the honesty and uprightness of the heart gives the price and worth to every good duty we perform, and accordingly God doth esteem of it. Our hearts are (like Instruments) ever out of tune; we must either every time that we go to serve God, take some pains to set them in tune, or we shall never make good music in the ears of God. That made David say, Psal. 57. 7, 8. Mine heart is prepared, O Lord, mine heart is prepared, I will sing and give praise: awake my tongue, awake violl and harp, I will awake early.
The first use of this Doctrine, is, to exhort us not to despise, or neglect the Lord's preparations. When God hath (by any means) fitted after a special manner, and prepared thy heart unto his service; take the time, neglect not the opportunity, for then shalt thou be able to serve God with more fruit and comfort, than at another time: strike while the Iron is hot, James 5. 13. Is any afflicted? let him pray: Is any merry? let him sing. So when God by his corrections hath softened and humbled thy heart, then give thyself to reading and meditation of the Word, thou shalt profit more by it then, a great deal, than at another time. Psal. 119. 92. Except thy Law had been my delight, I should have perished in mine affliction. He found (doubtless) more sweetness in it then, than at another time.
The second use of the Doctrine, is, to show to us the true cause why we profit so little by the Word, and find so small comfort in it, surely we seldom or never come rightly prepared to it. We find great comfort and profit in our prayers when the heart is prepared before: this is therefore spoken of a condition required in all those prayers that God will give gracious answer unto. If thou prepare thine heart, and stretch out thine hands towards him, Job 11. 13. Thou wilt prepare their heart, thou wilt cause thine ear to hear, Psal. 10. 17. So is it with the Word; men use to come to it with common hearts; nay, oft with worse than common hearts. If we had care of this, we should find more power and sweetness in one Sermon, than we are wont to do in an hundred. And because we must not serve God only at such times, as he by affliction, or such like means hath prepared us after a special manner; but as we must pray every day, Pray without ceasing, 1 Thes. 5. 17. so must we exercise our selves in God's word every day, even of the King it is said, He shall read therein all the days of his life, Deut. 17. 19. and if we come not rightly prepared to it, we shall receive little good by it, nay we shall be in danger to receive much hurt by it. As we cannot do the work of our Ministry well unless we sanctify our selves: Sanctify yourselves, and prepare your brethren, said good Iosia to the Priests, 2 Chro. 35. 6. so neither can you do the duty of hearers well, unless you sanctify yourselves before you come. I will therefore show you how a man's heart should come prepared to the hearing of the Word, that desires to receive comfort by it; what affection and disposition of heart we should bring with us.
We must not come in our sins unto God's house; but labor to cast off (by unfeigned repentance) all our known sins, before we come. In this respect the wisdom of the Church is to be commended, in beginning our public worship with a holy and good confession of sins: it were to be wished, that men would make more conscience to join with the congregation in it, and to do it with feeling and understanding hearts, than the most do. This is that that was signified by putting off the shoes, and washing of the clothes, Exo. 3. 5 and 19. 10. and is more plainly taught, I am. 1. 21. Lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted word. In this respect it is worthy to be observed, that (Ezek. 23. 38, 39.) the Lord notes this for a circumstance, that greatly aggravated their whoredoms and murders, That they came the same day into God's Sanctuary. And what marvel is it then, that so many receive no profit, but hurt rather by the Word; being guilty of heinous sins, they come to God's house, without the least motion of remorse for them, or purpose to forsake them? Yea, many come on the Lord's day to God's house, having spent the greatest part of the night before, some in drunkenness, some in gaming, and other disorders.
We must labor to bring our hearts to a religious fear of the Majesty of God, with whom we have to deal, and in whose presence we are to appear in a special sort. Set thyself as in God's presence, and that will keep thy heart from wandering. Acts 10. 33. We are all here present before God (saith Cornelius) to hear all things that are commanded thee of God. That which Solomon useth as a reason, to restrain men from rashness, and irreuerence in prayer serves as fitly to restrain from rashness and irreuerence in hearing: for reverence is as well required when God speaks to us, as when we speak to God. Eccl. 5. 1. Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God: for God is in the heavens, and thou art on the earth. This fear of God (rising from the apprehension of his glorious presence) is a singular means to prepare the heart to hear well. Thus God prepared Abraham, Gen. 15. 12. A fearful darkness fell upon him first, and then the Lord delivered to him the word of promise. Serue the Lord with fear, Psal. 2. 11. and 5. 7. I will come to thy house in the multitude of thy mercies, and in thy fear will I worship toward thy holy Temple. No marvel then, though many profit so little, both in their coming into God's house, and sitting in it; The very trial of their countenance testifieth against them: as Esa. 3. 9. that there is no fear, nor reverence of God's presence in their hearts.
Thou must rid thy heart of all prejudice and hard conceit of him thou art to hear, and labor to be well persuaded of thy Teacher. This hath great force to further our profiting by that we hear. This was that that made Herod himself not only to hear John gladly, but also to practice many things he taught, Mar. 6. 20. This made Paul so earnest in protesting his love, and declaring his affection to them he wrote to, that he might win them thereby to have a good opinion of him, because he knew how much this would avail to their profiting by his Doctrine: See how many words he useth to persuade both the Romans and Corinthians of this, in the beginning of his Epistles unto them, Rom. 1. 8, 15. 1 Cor. 1. 4, 8. This made him so earnest with the faithful in that exhortation, And we beseech you brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their works sake, 1 Thess. 5. 12, 13.
We must bring with us an appetite, even an earnest desire to profit by that we shall hear, As new borne babes desire the sincere milk of the Word, 1 Pet. 2. 2. This will greatly further our profiting; for the Lord useth to fill the hungry with good things, and to send the rich empty away, Luke 1. 53.
We must bring with us an honest heart, even a sincere purpose and resolution, to obey the Word in all things, and to learn to know the will of God, to no other end, but that we may direct our lives according to it: resolving, as Isaiah 2. 3. Come ye, and let us go up to the mountain of the Lord, and he will teach us his ways, and we will walk in his paths. And as Psal. 119. 34. I will observe thy Law with my whole heart. Such shall be sure to profit, If any man will do his will, he shall know of the Doctrine, whether it be of God, John. 7. 17. What man is he that feareth the Lord, him shall he teach in the way that he shall choose, Psal. 25. 12.
We must use to pray before we come. We must (Pro. 2. 3.) call (unto God) for knowledge, and cry for understanding: Verse 5. Then shall we understand the fear of the Lord, and find the knowledge of God. And the reason is added, Uer. 6. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding: As if he should say, it comes not out of the mouth of the excellentest man that thou canst hear, it comes from the Lord only; and therefore thou must seek to him for it.
THE HVNDRED AND SEVENTH LECTURE, ON OCTOBER XXIX. MDCXI.
JOHN IIII. LI, LII, LIII.
And as he was now going down, his servants met him, and told him saying, Thy son liveth.
Then inquired he of them the hour when he began to amend; and they said unto him, Yesterday, at the seventh hour the Fever left him.
So the father knew, that it was at the same hour, in the which Jesus said unto him, Thy son liveth; and himself believed, and his whole house.
W E have already heard, that from the beginning of the 46 Verse, to the end of this Chapter, the Evangelist doth set down the History of the second miracle that Christ wrought in Galilee, in curing of the son of a certain Ruler. And that the History stands upon four parts: First, the occasion that was offered unto Christ to do this miracle, Verse. 46, 47 Secondly, the manner how Christ wrought this miracle, Vers. 48, 49. and the beginning of the 50. Thirdly, the fruit and effect of this miracle, from the latter end of the 50 Verse, to the end of the 53. Fourthly, the conclusion of the story, in the 54 Verse. And in the fruit and effect of this miracle (which is the third part of the story) we have heard there be three principal things to be observed; First, the beginning of the faith and conversion of this Ruler, in the words of the 50 Verse. And the man believed the word that Jesus had spoken unto him, and went his way. Secondly, the means whereby this faith, that was begun in him, was confirmed and increased, in these words I have now read unto you. Thirdly, the confirmation and stablishment which he received in his faith by these means, and the fruit whereby he declared it, in the latter end of the 53 Verse. The first of these three points we finished the last day; it remaineth now, we come unto the second: namely, unto the means, whereby the faith that was begun in him, was confirmed and increased. Now in these words two principal things are to be considered: First, his servants meeting of him, and bringing him word of his sons recovery, Verse 51. Secondly, the enquiry he made of them concerning the just time of his sons recovery, and the satisfaction that he received therein, Verse 52, 53. For the first, it is worthy to be observed here, what care these servants had of the comfort of their Master: first, they knew how much the sickness and danger of his son did disquiet and trouble him. Secondly, they knew that he was gone to Cana unto Christ, to seek help for him. 〈1 page duplicate〉 〈1 page duplicate〉 Thirdly, so soon therefore as they perceived that the child was recovered, they come to tell him, that they might ease him of his grief, and comfort him; and would not let him abide in his grief, till he might come home, and see his son recovered, but they come to bring him the news of it. Fourthly, there comes not one servant only to bring him this news, but sundry of them, each of them being unwilling (as it should seem) to be over-gone by another in this duty to their Master. Fifthly, yea, they shown great care not to deceive their Master with false news; and therefore they did not come forth so soon as they perceived the child began to mend, (for it is said, they met not with their Master, till the day after the child began to amend: and Cana being but five miles (or thereabout) from Capernaum, and the child beginning to mend about one of the clock in the after-noon, they might have been with him the same day, if they had come forth presently) but they would be well assured, that he did mend indeed; and therefore they tarried a while, that they might have some proof of his amendment, before they went: and thereupon they come, and tell their Master confidently, Thy son liveth: that is, he is recovered, and past the danger of this his sickness; The sever hath left him, as Verse 52. The Doctrine that we are to learn from the example of these servants, is this, That it is the duty of every servant to love his Master, to desire and seek the comfort of his Master. This Doctrine concerning the duty of servants (peradventure) will seem to many not very profitable, or fit to be stood upon. But I would have such to consider, First, that my Text draws me to it, and I must not seek matter, but take such as my Text gives me direct occasion to speak of. Secondly, that this is a Doctrine very necessary to be taught sometimes. Observe (I pray you) in the Epistles of the Apostles, how oft this point is taught, and with what earnestness it is urged, Ephes. 6. Colos. 3. 1 Tim. 6. Tit. 2. 1 Peter 2. And mark how the Apostle concludes it, 1 Tim. 6. 2. These things teach and exhort. And Tit. 2. 15. These things speak, and exhort, and rebuke with all authority. I will therefore handle this point as briefly and profitably as I can, so as not servants only, but all you that hear me, may receive some benefit and edification by it.
This is then the Doctrine, That every servant is bound to love his Master, to desire and seek the comfort of his Master. And that which you shall hear me speak concerning the duty that the servant owes to the Master, you must understand to be meant as well of the duty that the servant owes to the Mistress. For there is the like reason for both; and thus runs the Commandment, whereby all inferiors are taught their duty to their superiors, Exod. 20. 12. Honor thy Father, and thy Mother: that is, the superior of either sex. Say a servant should be never so true unto his Master, never so diligent, never so profitable, yet if he love not his Master, if he desire not by all the means he can, to procure the comfort of his Master, he hath not discharged his duty before God. We have here in the Text an example of servants, that yet were not converted to the Faith, and it should be a foul shame for servants that profess the Gospel, to go behind them in this duty to their Masters. But I will give you examples also of such servants, as no Christian servant, of what degree soever, can disdain to propound to himself for his imitation. The one is Eleazar Abraham's servant, and steward of his house, of whose love to his Master, and care to procure his Masters comfort, we shall read, Gen. 24. He saw what a trouble it was to Abraham when he was old, for fear his son Isaac should take a wife of the Canaanites, and what a comfort it would be to him, if he might see him matched with one of his own kindred. See the marvelous love of this man to his Master, and care he had of his comfort: First, in the diligence he shown in the business, Ver. 33. When he was come to Laban's house, they set meat before him, but he would not eat till he had done his Masters business. And so soon as he had obtained his suit, and done his business (though his entertainment were very good) he would not be stayed one day longer, but would needs return to his Master with all speed; as you shall find, Ver. 54, 56. because he knew well what a comfort it would be to his Master, when he had understood how he had sped. Secondly, you shall observe his love to his Master, in the joy he took in that good success God had given him in his business, (not so much in respect of himself, or any reward he looked to receive for his good service, but) even for his Masters sake, because he knew how great a comfort it would be to his Master. See this, Ver. 26, 27. when he perceived, that God had brought him directly and safely to Bethuels house; The man bowed himself, and worshipped the Lord, and said, Blessed be the Lord God of my Master Abraham, which hath not with-drawn his mercy and truth from my Master. See still all his respect was to his Master: A good servant will rejoice in his Masters comfort as much as in his own, it will do him good to see his Master prosper. The other example is Nehemiah, who was Cup-bearer or Taster to the greatest Emperor that was then in the world: and he professeth of himself, Neh. 2. 1. That he had never been wont to be sad in the presence of his Master. Why? was that unlawful? No, doubtless, it well beseems a Christian to be sad sometimes, Sorrow is better than laughter, for by the sadness of the countenance (that inward grief which cannot be hid, but shows it self in the countenance) the heart is made better, Eccles. 7. 3. but his Master liked it not, he knew it would discontent his Master, as appears, Vers. 2. he was sore afraid, when his Master perceived by his countenance that he was sad. And though his Master were void of religion, yet he held it his duty to give contentment to him in this, he did strive to be cheerful in his countenance always when he came to attend him. I have now given you two examples for this; I will give you two precepts also, and so come to the reasons. The first is that the Apostle teacheth, Eph. 6. 7. when he requires servants to do that service that they do with good will: he means not in those words to exempt them from duty and obligation; as if he would say, The service you do, is done but of courtesy; but though you do no more, than in duty you are bound to do, yet must you do it of love and good will, or it is naught worth in God's sight. So Tit. 2. 9. Let servants be subject to their Masters, and please them in all things, not answering again. And mark what kind of servants they were, of whom this duty was required; the yoke that servants did bear in those days, was an iron yoke, in comparison of that that servants bear now: For, 1. They were usually bond-men, either won in battle, or bought with money: and consequently they were 1. bound during life, or at their Masters pleasure: 2. they could refuse no drudgery they were put to. 2. Their Masters were most of them Infidels, and enemies to the Gospel. And yet those servants were bound to love their Masters, and to seek to please them in all things. How much more are servants now bound to do this, whose yoke is far more easy and tolerable?
The Reasons of the Doctrine are these. First, love is the root of all duties we do perform to men: neither can any be well done, unless it proceed from love; and where there is love, all duties will follow. Rom. 13. 9, 10. Every Commandment is brie •… ty comprehended in this saying, even in this; Thou shalt love thy neighbor as thyself: therefore love is the fulfilling of the law. There be sundry other duties the servant owes to his master, but all depend upon this: First, he must be obedient unto his Master, Col. 3. 22. In all things, saith the Apostle, and to that end he must be subject to him, not answering again, Tit. 2. 9. else he cannot be obedient unless he acknowledge himself to be under him, and can take an angry and cross word patiently, yea, though it be given without cause: and to that end also he must honor and reverence him in his heart, They must count their Masters worthy of all honor, 1 Tim. 96. else can he never be subject to him, nor bear his reproof. Secondly, he must seek his masters profit. Phile. 11. One simus had been an unprofitable servant, but so soon as he was converted, Paul gives his word for him, that he would be profitable to his Master. And to that end he must be faithful and true, Titus 2. 10. Not pickers, but such as show all good faithfulness: to that end also they must be painful and diligent in their places: else, though they be never so true, they are unprofitable. Pro. 18. 9. He that is s •… othfull in his work, is even the brother of him that is a great •… aster. But the servant that loveth his Master, will make conscience of all these duties, and none but he.
Every servant is to esteem his Master as a Father. So Naaman's servant (that saw no further than by the light of nature) calls him, 2 King. 5. 13. And so the Lord himself in the fifth Commandment terms all such as he hath made our superiors in any degree, Exod. 20. 12. because from everyone of them, the inferior receives some benefit, as from a Father. Because God hath made thy Master his instrument of thy maintenance, thou receivest from God by his hand, either food and wages, or food and knowledge in some trade, whereby thou mayest live the better, and be more profitable to the Common-wealth, therefore thou art bound to love him, and owest duty unto him.
The third Reason, is in respect of God and his ordinance. How unworthy so ever the Master himself be of this love, yet because God hath set him over the servant, and will have him to do it, he must love him. This reason the Apostle gives, Eph. 6. 6, 7. The servant must do his service of good will and love, because therein he serves Christ, doth the will of God, he serves the Lord, and not men, Col. 3. 23. they do it to the Lord, and not to men: and 1 Tim. 6. 1. Every servant must count his Master worthy of all honor. First, of all honor; not of cap and knee only, &c. but of love and obedience. Secondly, every Servant must so esteem of his Master, even those that had the worst Masters. Thirdly, he must count him worthy of all honor. How can that be, will you say, if he be an idolater, a filthy person, or a drunkard? Yes, in respect of God's ordinance, because God will have him to be honored and loved, he must do it, though there be nothing in the man that deserves honor and love. Who will not give honor to him, whom the King will have to be honored, how unworthy soever he be otherwise? Though Mordecai were in Haman's judgment very base, and one whom he hated extremely, yet ye see how ready he was to give honor to him, when the King would have him to do it, Est. 6. 11. If God will have us to love our deadly enemy, that hath nothing in him to deserve love, but the contrary, we must do it, or we can have no comfort in God, Mat. 5. 44. This will greatly adorn and gain credit to the profession of the Gospel, and nothing more, when men shall see it works this conscience in servants, that a servant professing religion is more dutiful, more careful of his Masters comfort and profit, than any other. This reason the Apostle gives, Tit 2. 10. That they may adorn the Doctrine of God our Savior in all things: and 1 Tim. 6. 1. That the name of God and his Doctrine be not evil spoken of. And the credit of the Gospel is dearer to every true Christian than his own life.
The last reason is, because how unworthy, or unthankful, or unable soever thy Master is, yet, if of conscience toward God thou do thy duty thus, thou shalt be sure God will reward thee; and so on the other side, if thou do not thy duty, thou shalt have no reward. Ephes. 6. 8. Know ye that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. First, the Lord will reward thee in the life to come, Col. 3. 24. knowing that of the Lord ye shall receive the reward of inheritance. Secondly, even in this life the Lord will reward thee with the like when thou shalt be a Master thyself, with what measure ye mete, it shall be measured to you again, Mat. 7. 2. Take no heed to all words that are spoken, lest thou he are thy servant curse thee; For oftentimes also thine own heart knoweth, that thou thyself likewise hast cursed others, Eccles. 7. 2 •… , 22.
The Use this Doctrine serveth unto, is: first, for Servants; secondly, for Masters also.
And as for servants, before I exhort them to the duty that this Doctrine requireth of them, they are first to be admonished (by way of caution and prevention) to take heed they be not too careful to please their Masters, that they show not too much love unto them. The Lord hath set you limits and bounds in this case, which you may not pass. Love and obedience is not absolutely due to any Master upon earth, so as we may do anything to please them, anything they would have us to do: this honor is due to God alone, whom the Apostle therefore calls, Jude 4. 〈 in non-Latin alphabet 〉 , The only Master. All other Masters are called twice by the Apostle, Ephes. 6. 5. Col. 3. 22. Masters according to the fl •… sh: they have nothing to do with the conscience, that is to be reserved to God alone, in that case they have a charge given them, ye are bought with a price, be not ye the servants of men, 1. Cor. 7. 23. I will show you some particulars, that servants must take heed of in this case: First, a servant may not, to please his Master, conform himself to a false and idolatrous religion, this was the thing that Naaman after his conversion was fearful lest he should offend in 2. Kings 5. 18. Secondly, a servant may not, to please his Master, lend him his oath, and swear whatsoever he would have him, Gen. 24. 5. As well as Eleazar loved his Master, he would not presently swear when he bad him, but he would perfectly know the matter he should swear to, and how he might be able to keep his oath, before he would swear. Thirdly, a servant may not (to please his Master) execute his malice, and revenge all his quarrels, as Absalom's servants did upon this ground, 2. Sam. 13. 8 Kill him, fear not, have not I commanded you? but all Saul's servants (save Doeg) refused to do it, they would not kill the Lord's Priests, though the king their master commanded them, 1. Sam. 22. 17, 18. Fourthly, a servant may not (to please his Master) counsel him to oppress and wrong his tenants. The Scripture imputes the oppression that many great men used, to their servants. Amos 4. 1. They oppress the poor, and destroy the needy, and say unto their Masters Bring, and let us drink. Fifthly, a servant may not (to please his Master) feed his humor in his uncleanness and filthiness. Gen. 12. 15. Pharaohs servants saw Sara, & commonded her to Pharaoh, so she was taken into his house. Sixthly, a servant may not, to please or enrich his Master, tell a lie, or deceive any; for he shall do his master hurt, and no good, by getting anything that way. Pro. 21. 6. The gathering of treasures by a deceitful tongue is vanity, tossed to and fro of them that seek death. Seventhly, a servant may not, to please his Master, feed his humor, by bringing him lies and slanders. Pro. 29. 12. If a Ruler hearken to lies, all his servants are wicked. And Hos. 7. 3. They make the King glad with their wickedness, and the Princes with their lies. And so much for the caution, that is to be given unto servants. The exhortation is this, That every servant would subscribe to this commandment of the Lord, as well as unto others, and say of it, as Rom. 7. 12. This commandment is holy, and just, and good, and endeavor to show the truth and soundness of that grace that is in him, by making conscience of his duty in the calling God hath placed him in. Three ways especially there be, whereby thou mayest show, that thou doest indeed love thy Master: First, if thou seek by all means, and canst rejoice in his prosperity and welfare, as we have heard Eleazar did, Gen. 24. Secondly, if thou can bear with his infirmities, and not blaze them to his discredit, Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward, 1. Pet. 2. 18. Thirdly, if thou be tractable, and willing to please him, and be ruled by him, specially in those things that concern God's service and worship: every man in such things should be willing to please his neighbor, Rom. 15. 2. much more should the servant be willing to please his Master in them.
The Use that Masters are to make of this Doctrine, is: First, to draw them to love Religion, which is such a friend to them, and to desire to have such servants as are religious. If men were not extremely wicked, this would persuade them to love the Gospel, that no means, which the wit of man can devise, have such force to make good subjects, children, servants, and neighbors, as this hath. Secondly, to exhort them to carry themselves so towards their servants, as they may deserve love and reverence of them. The fifth Commandment that binds all inferiors, to honor their superiors as parents, binds all superiors to be as fathers to their inferiors; and indeed every Master should be so to his servants, even Naaman the Syrian was such a Master, that made his servant when he spake unto him, say O my father, 2. King. 5. 13.
Three special ways there be, whereby the Master may gain love and reverence of his servant.
1. If thou deal justly with him, performing thy covenant with him, paying him his wages, not oppressing nor wronging him, Masters give unto your servants that which is just and equal, knowing that ye also have a Master in heaven, Col. 4. 1.
2. If thou show a love to thy servant, not respecting him only for thine own advantage, but showing a desire, that he may benefit himself by thy service also. Our beasts and cattle we may keep only for our own benefit; but in all our dealings with men (specially Christians) we are bound to respect also the good of him we deal with, and not our own good only, Look not every man on his own things, but every man also on the things of others, Phil. 2. 4. Therefore the Lord gave a Law to Masters, Deut. 15. 12, 13. that they should not let their servants go away empty.
3. If thou cause him to perceive in all thy ways, that thou doest indeed fear God, and art wont to be more offended with him, for his sin against God, than for any neglect of duty to thyself, when the people vow their obedience unto Joshua, they add this (as the chief thing that would keep them in this obedience) only the Lord thy God be with thee as he was with Moses, Josh. 1. 17. This will gain thee reverence, even with a most wicked man, as it did to John the Baptist from Herod himself, Mar. 6. 20. yea, with thine enemy, when a man's ways please the Lord, even his enemies shall be at peace with him, Pro. 16. 7. how much more with thine own servant?
Lecture the hundred and eighth. November 12. 1611. JOHN IIII. LII, LIII.
IT followeth now, that we proceed unto the second point, which is contained in the words I have now read unto you: namely, the enquiry which this Ruler made of his servants, touching the just time of the recovery of his son, and the satisfaction that he received therein. Where it is to be observed, that this Ruler (of whom it was said before, that he believed the word that Jesus had said) doth now inquire of the truth of that which Jesus had said. For the reason that moved him to ask of his servants the just hour when his son began to amend, was, because he would know whether that were true which Christ had said, whether he began to amend at that time when Christ said he began to amend, whether the cure were done by virtue of Christ's word, yea or no: and it appears by the blessing that followed, that this he did was well done, and acceptable unto God. The Doctrine then we have to learn here, is this: That it is not unlawful, nor against faith, but a good sign of faith and grace, for a Christian to examine and make trial of the truth of God's Word. Two proofs there are of this Doctrine in the Text: first, this Ruler here, after he had believed, doth both inquire, and move questions concerning that which Christ had said unto him: and secondly, he is careful to observe, how Christ in deed, and effect, did make that good which he had spoken unto him.
Object. Why but (may some say) what need he to have made any question, or sought any confirmation of that which Christ had said, if he had indeed believed his word, as it is said he did? That honor is due to God's Word, as we are to rest in it, to give absolute credit unto it, and make no question of it, though it seem never so contrary to sense or reason. When God had told Abraham he should have a son by Sarah, in whom he should be the father of many Nations, it is said, Rom. 4. 18. That he above hope believed under hope, according to that that was spoken to him. And in so doing, it is said, verse. 20. he gave glory to God. And so did Noah in a matter that was most unlikely, and that was not to fall out of an hundred and twenty years after, By faith Noah being warned of God, of things not seen as yet, moved with fear prepared the Ark, to the saving of his house, Heb. 11. 7. And on the contrary side, God hath been angry with men for doubting of that which he hath spoken, and hath punished them for it, as he did Zacharias, Luk. 1. 18. 20.
An. I answer: to make question of anything God hath spoken, as doubting of it, is a sin; but to move questions concerning that which God hath spoken, out of a desire to be further confirmed in our faith, is a thing most acceptable unto God. Four notable examples we have for this. When God had promised to Abraham, that he would give him the land of Canaan to inherit, Abraham asks him this question, Gen. 15. 8. O Lord God, whereby shall I know that I shall inherit it? And yet before it is said, ver. 6. He believed, and that was counted to him for righteousness. So Gideon after God had said unto him, that he should be the deliverer of Israel from the Midianites, and he be believed also, as it is plain, Judges 6. 34. yet he desires still a further confirmation, verse 37. and yet another, verse 39. and God was never a whit offended with him for it. So Hezechia, after he had received God's Word and promise for his recovery, and he believed, yet 〈◊〉 . Kin. 20. 8. he desires to be further confirmed in it, What shall be the sign that the Lord will heal me? The last example is the blessed Virgin, Luke 1. who though she believed, verse 45. yet makes a question and doubt verse 34. How shall this be, seeing I know not man? We see therefore for the first proof, that it is not unlawful to move some questions of God's Word, so it be out of a desire to be further confirmed in the truth. And for the second, Christians may and should observe carefully, how God makes good his Word, and fulfils in his works that which he hath said in his Word. In this respect we have those Commandments oft given us to observe his works of mercy, to the godly. Psal. 107. 43. Who is wise that he may observe these things: he shall understand the loving kindness of the Lord: and his works of judgment on the wicked. Psal. 66. 5. Come, and behold the works of God, he is terrible in his doings to the sons of men: and generally of both, Psal. 111. 2. The works of the Lord are great, and ought to be sought out of them that love them. And on the contrary side, it is noted for a sin that much provokes God, when men never observe the works of God, to see how by them he makes good whatsoever he hath said in his Word. Psal. 28. 5. They regard not the works of the Lord, nor the operation of his hands: therefore break them down, and build them not up.
The Reasons of the Doctrine are two principally: first, every Christian, even the best, had need to be further confirmed in his faith, and better assured of the truth of God's Word. Paul saith of the Thessalonians, that there was something lacking in their faith, 1. Thess. 3. 10. How much more would we find it so, specially if we should be brought to trial? yea that man certainly hath no faith, that feels no weakness of faith, nor need to grow. For not only the man whose child had a dumb spirit, Mar. 9. 24. and the Apostles, Luke 17. 5. but even Paul (when he was at the best) professeth with great earnestness and care (to prevent in others that conceit of him) that he was not perfect, but desired to grow in faith, Phil. 3. 12, 13.
Secondly, this course that the Ruler here took, this questioning and inquiring, but specially this observing of the works of God, is a singular means to increase and confirm us in the faith, Psal. 92. 4. Thou Lord (saith David) hast made me glad by thy works, and I will rejoice in the works of thy hands. For this experimental knowledge is the most certain of all other. Psal. 48. 8. As we have heard, so have we seen in the City of the Lord of Hosts, in the City of our God, God will establish it forever. Job 42. 5. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. See in particular, how this observation of God's work confirms our faith in the truth. First, in the truth of God's Word generally. Psal. 119. 140. Thy Word is proved most pure, and thy servant loveth it. Secondly, in the truth of God's promises made to his people, see how the faithful are confirmed in them by the experience of God's dealing with other of his servants. Psal. 22. 4. Our Fathers trusted in thee, they trusted, and thou didst deliver them: and 34. 5. They shall look unto him, and run to him, and their faces shall not be ashamed. Why? what should make them so confident in God's mercies? verse. 6. This poor man cried, and the Lord heard him, and saved him out of all his troubles. But specially, the experience a man hath had in himself, of the performance of God's promises, will marvelously confirm him. Rom. 5 4. Experience bringeth forth hope, in this case especially. See this in David, Psal. 4. 1. Hear me when I call, O God of my righteousness, thou hast set me at liberty when I was in distress, have mercy upon me, and hearken to my prayer. See this also in Solomon, who hast kept with thy servant David my father, that thou promisedst him; thou spakest also with thy mouth, and hast fulfilled it with thy hand, as it is this day. Therefore now Lord God of Israel keep with thy servant David my father, that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel—And now ô God of Israel let thy word I pray thee be verified which thou spakest to thy servant David my father, 1. King. 8. •… 4.-26. Another notable example we have for this in Jacob, Gen. 32. 9. Thou saidst unto me, remove into thy Country and to thy kindred, and I will do thee good: there is God's word and promise. Then followeth the experience he had already of the performance of this promise, verse 10. I am not worthy of the least of all thy mercies which thou hast shown unto thy servant, for with my staff came I over this Jordan, and now have I gotten two bands. Then follows the confirmation he received in his faith by this experience, verse. 11. I pray thee deliver me from the hand of my brother, from the hand of Esan. Thirdly and lastly, this is of great force to confirm our faith in the truth of God's threats against sin. Psal. 58. 10. The righteous shall rejoice when he seeth the vengeance; and why so? verse. 11. and men shall say, verily there is a reward for the righteous, doubtless there is a God that judgeth the earth. Esa. 26 9. Seeing thy judgments are in the earth, the inhabitants of the world shall learn righteousness.
The Use of this Doctrine is twofold, according to the two branches of the doctrine. It serveth to exhort and persuade us all, that we would seek to increase our knowledge and faith, by conferring, questioning, and reasoning among our selves of the Word of God. This is a singular means ordained of God to confirm us; by this we might learn much we know not, and this would help our memory and affections: and we deprive our selves of a great benefit by the neglect of it. See a Commandment of God for it, Ier. 23. 25. Thus shall ye say everyone to his neighbor, and everyone to his brother, what hath the Lord answered, and what hath he spoken? There is a Commandment for one private Christian, to question and reason with another of the Word of God: and Mal. 〈◊〉 . 7. there's a Commandment for the people to move their doubts and questions to the Minister, they shall seek the law at his mouth. See an experiment of the fruit of it, Luk. 24. in the Disciples that went to Emmaus; they conferred and moved their doubts one to another, verse. 14. and then verse. 15. It came to pass as they communed together, and reasoned, that Jesus himself drew near, and went with them: and verse 27. he expounded in the Scriptures unto them, and verse 45. he opened the understandings of all those that were gathered together. Yea see the fruit even of that conference and reasoning that a father shall use with his children, or a master with his servants, or one neighbor with another, as they walk or ride together. Deut. 6. 7. Thou shalt whet or sharpen them to thy children, when thou tarriest in thy house, and when thou walkest by the way. Christians when they have any doubts in the matters of their faith and religion, should inquire and seek to be resolved. Ier. 6. 16. They shall stand in the ways, and inquire for the old way. When in reading or hearing of the Word they meet with doubts, they should not lightly pass them over, but inquire; How is this to be understood, how may this be proved? We have a notable example for this, of them that read the Word, Act. 8. 34. I pray thee of whom speaketh the Prophets this, of himself, or of some other man? and for them that hear the Word, in the Disciples of our Savior, who, whensoever they had heard him teach ought that they did not understand, were wont first to confer and reason among themselves about it, and then if that would not serve, to go to their teacher. John 16. 17—19. Mar. 4. 10. and 7. 17. and 10. 10, 11. Christians should be asking of them that are able to teach them the meaning, and reason of that they see done in the administration of the Sacraments. Exod. 12. 26. It is said, that children should ask their fathers concerning the Passover: What service is this you keep? and Joshua 4. 6. What mean you by these stones? and Deut. 6. 20. What mean these ordinances and testimonies and laws, which the Lord our God hath commanded you?
What is then the true cause why this duty is so much neglected; that Christians when they meet, never confer or reason of good things: nay, when they come in company with such as are able to teach them, they never move any question of religion to them, but their talk is only of worldly and vain things? Surely, it is because they have no doubts, no need to learn, or be confirmed in the truth. And why have we no doubts, when the Eunuch and Disciples had so many? Surely, our hearts are profane, and regard not what we hear, or read, like those, Job 21. 14. who say to God, Depart from us: for we desire not the knowledge of thy ways.
Now to conclude this Use, I will give you some few cautions and rules to direct you in conferring and reasoning of God's Word.
1. Your questions must be of such points as are profitable; not curious, of such things as God hath not revealed; or vain, of such things as you know no use of, charge them not to give heed to fables, and endless genealogies which minister questions, rather then edifying which is in faith 1. Tim. 1. 4.
2. You must move them with a desire and purpose to be resolved, and to yield to the truth, when it is revealed unto you: not like Ahab, who inquired of many of his Prophets whether he ought to go up to Ramoth Gilead, but was resolved 〈◊〉 •… nd (say they what they list) what he woe •… do, 2. Chro. 18. 5. or t •… e wom •… •… ntioned, which will never be reso •… or settled, ever learning 〈◊〉 ne •… able to come to the knowledge of the tr •… 〈◊〉 •… m. 3. 7. Of such Questionists it is said, Mar. 8. 12. Christ sighed deeply in 〈◊〉 •… t, and said, Why doth this generation seek a sign?
3. You must move questions, and talk of relig •… 〈◊〉 great reverence, not profanely, in a merry and jesting vain. 2. Tim. 2. 〈◊〉 Stay profane and vain babblings; for they increase unto more ungodliness.
4. Questions of religion must not be handled in •… on, in heat of contention, as when men seek their own praise, and to get the victory one of another. The Apostle, 1. Tim. 6. 4. condemns questions and strife of words, whereof comes envy, strife, railing, and evil surmising.
The second Use of the Doctrine, is, to exhort us to use this means also for the confirmation of our Faith, even the observing of God's works, and the experiments we may therein find of the truth of his holy Word. It is good for us to this end, to observe God's dealing toward others. See what a notable use the Lord saith he knew Abraham would make of his judgment on Sodom, I know him that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment, Gen. 18. 19.
But specially it is good to observe, how God hath made good and confirmed his Word to thee, even in thine own experience. 1. His promises, by blessing thee, while thou hast walked carefully and conscionably before him; answering thy prayers, &c. To this purpose belongs that exhortation, Psal. 34. 8. O taste, and see that the Lord is good▪ Labor to be able to say, as Psal. 119. 56. This I had, because I kept thy precepts: and verse 65. Thou hast dealt well with thy servant, according unto thy word. 2. His threats, by crossing and correcting thee, when thou hast swerued from his ways, that thou mayest also be able to say, as Psal. 119. 71. It is good for me that I have been afflicted, that I might learn thy statutes. 3. Generally, the truth of every part of his word, that thou mayest, as Rom. 12. 2. Prove what is that good, that acceptable, and perfect will of God: and say of it from thine own experience, as Psal. 19. 10. that it is more to be desired than gold, •… ea, than much fine gold: sweeter also than honey, and the honey comb. What man is there that might not oft observe some such experiments in himself? And how great is the benefit we might reap by observing them?