Lectures Upon John 4, Part 17

Lectures Upon John 4 · Part 17

p. 323THE SEVENTIETH LECTVRE, ON OCTOBER XXIII. MDCX.

IOH. IIII. XLI, XLII.

And many more beleeued, because of his owne Word.

And they said vntounto the Woman, Now wee beleeue, not because of of thy saying, for we hauehave heard him our selues, and know that this is indeed the Christ, the Sauiour of the World.

WE hauehave already heard, that in the two former verses, the Euangelist hath set downe the beginnings of the Faith and Conuersion of the Samaritans. By the speech and perswasion of a poore Woman their Neighbour, many of them did beleeue in Christ, and they testified and declared their Faith, by comming to him, and beseeching him that he would tarry with them; and our Sauiour so farre approued of them for these beginnings of Faith, which he discerned in them, that he yeelded readily to their request, and abode with them two daies. Now in these words I hauehave read vntounto you, the Euangelist sets downe their increase and proceedings in Faith, and what vse they made of our Sauiour in those two daies that he spent among them. And in setting this downe, he offereth foure principall points to our consideration. 1. That by this abode which Christ made among them, they encreased greatly in the number of Beleeuers: for many that made no reckoning of the Womans words, nor would (vponupon her perswasion) stirre out of their doores to goe to him; yet when he was come vntounto them, and they had heard him teach, beleeued in him: Many more beleeued, because of his owne word. 2. That they increased greatly in the measure of their Faith also: for whereas they that had beleeued in him, vponupon the Womans speech, were but weake in Faith, and not fully resolued, whether he were the Messia or no; now (by hearing him) they were confirmed and fully assured, that he was indeede the Christ, the Sauiour of the world. 3. The reason is set downe why they did thus increase, both in the number of Beleeuers, and in the measure of their Faith, Because of his owne Word: because they had heard p. 324him themselues. 4. They make confession of this their Faith, and certainty they were growne vntounto; as also of the meanes, whereby they were brought vntounto it, vntounto the woman that was the first instrument of their conuersion, and professe plainely to her, that the good they receiued by her was nothing to that which they had gotten by hearing him themselues. They said vntounto the Woman, now we beleeue, not because of thy saying, for we hauehave heard him our selues.

First then we must obserue here, that which the Euangelist speakes of, the increase of the number of Beleeuers among the Samaritans, in that short space that Christ tarried with them. Many more beleeued because of his owne Word. From whence we learne:

That a man may be one of Gods Elect, though he cannot profit by some Doct. 1.meanes of his saluation, that God offers vntounto him; though he do not profit by the meanes of his saluation at the first. See the proofe of this Doctrine, first, in the example the Holy Ghost hath giuen vsus in this place: 1. These Samaritans, mentioned in the 41. verse, were the Elect of God, as well as those mentioned in the two former verses, else they could not hauehave beleeued. 2. Looke what meanes the other had to bring them to the faith, these had the very same: for the woman had spoken, and perswaded, and dealt as earnestly with them as with the other, vers. 28. when she ran from Christ into the city, Shee said vntounto the men (that is, to all indifferently) Come and see, &c. 3. These had had greater meanes to bring them to Christ than the other: for (beside the speech of the Woman) they had also the example of many of their Neighbours to prouoke them. 4. Yet neither the Womans speech, nor their Neighbours example, could preuaile with them: but when they had heard Christ themselues, then they beleeued on him.

Now before I proceed further in the confirmation of this Doctrine, three Cautions must be first premised, to preuent the mistaking of it. 1. All whom God meanes to saue (ordinarily) shall hauehave the meanes of grace vouch safed vntounto them, at one time or other, and shall hauehave also grace giuen vntounto them to profit by them. Other sheepe I hauehave (saith our Sauiour, Iohn 10. 16.) which are not of this Fold, them also I must bring, and they shall heare my voice. And againe, vers. 27. My sheepe heare my voice. And as it is a good signe, God hath an Elect people in that place that he giueth the meanes of grace vntounto (as is plaine by that reason he giues to Paul why he would hauehave him continue in Corinth, for I hauehave much people (saith he) in this city, Acts 18. 9, 10.) and on the other side an euill signe, that a people are such as God hath no gracious eye or respect vntounto, when he denieth them the meanes of grace, the time of this ignorance (while he denied to the people that liued in that time the meanes of grace) God regarded not, Acts 17. 30. So is it also a good signe of Election to eueryevery particular person, when God giues him not onelyonly the meanes of grace, but also a heart to profit by them, so many as were ordained vntounto life belieued, Acts 13. 48. and the contrary is a fearefull signe of Reprobation, when God giuing to a man the meanes of grace, denies him a heart to profit by them, ye therefore heare not because yee are not of God, Ioh. 7. 47. I know that God hath determined to destroy thee (saith the Prophet to Amaziah) because thou hast done this, and hast not hearkened vntounto my counsell, 2. Chron. 25. 16. 2. It is a comfortable signe of a mans election, when he receiues the Word with all readinesse, and his heart makes answer vntounto God so soone as he cals vponupon him, when thou saidst, seeke ye my face, my heart said vntounto thee, thy face Lord will I seeke, Psal. 27. 8. These were more noble then those in Thessalonica, in that they receiued the word with all readinesse, Acts 17. 11. And on the other side it is a dangerous signe of Reprobation, when a man doth wilfully put the Lord off, and takes day with him. He that refuseth thus to p. 305come when God calleth him, hath iust cause to feare, God will call him no more, Because I hauehave purged thee (vsed the meanes, and endeuoured to purge thee) and thou wast not purged; thou shalt not be purged from thy filthinesse any more, Ezek. 24. 13. 3. The Lord hath beene wont, when he hath giuen the meanes of grace to a people, to make them effectuall to the Conuersion of so many as he meanes to saue, within a very short time after they hauehave first enioyed them. And (if we obserue this well) we shall finde, that such Preachers as God hath made most fruitfull in their Ministry, hauehave conuerted more to God, at their first comming to a People; and that their labours afterward, hauehave serued rather to confirme and build men forward, than to conuert them. It is noted of Peters Ministry, Acts 10. 44. that euen while he was preaching vntounto Cornelius, and those that were there assembled, the Holy Ghost fell vponupon all them that heard the Word. And Paul, Phil. 1. 5. speaking of the successe of his ministry among the Philippians, praiseth God for the fellowship they had in the Gospell from the first day (that he had preached vntounto them) vntill then. And he twice puts the Thessalonians in minde of their state when he came first among them. 1. Thess. 1. 9. They shew what manner of entring in we had vntounto you, and how yee turned from Idols to God, to serue the liuing and true God: and 2. 1. Your selues, Brethren, know our entrance in vntounto you, that it was not in vaine. As if he should hauehave said vntounto them, O those were comfortable times. So doth he put the Galathians in minde of the great successe his Ministry had among them, at his first comming vntounto them, Gal. 4. 13, 14, 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch, saith, Acts 13. 48. that at the hearing of them, as many as were ordained to eternall life (among them) beleeued.

These Cautions being premised; we shall (yet) finde the Doctrine to be most true, That euen among the Elect themselues, there is great difference to be obserued, in their receiuing and profiting by the meanes of their first Conuersion vntounto God.

See the proofe and confirmation of this Doctrine in three seuerall points.

1. A man may be the Elect Childe of God, and be a fruitlesse hearer of some good Preachers, and yet profit by some other. The Ministry of Iohn the Baptist was a very holy and powerfull Ministry, and the whole drift of it was to draw men to beleeue in Christ; and yet many of Gods Elect that had heard him, could not be conuerted by him to the Faith, which yet afterward, when they came to be hearers of Christ himselfe, became true Beleeuers, and said, Iohn did no miracle, but all things that Iohn spake of this man were true. And many belieued on him there, Iohn. 10. 41, 42. So it is euident, that many of those fiue thousand that were conuerted by two Sermons that Peter made, Acts 4. 4. had heard Christ himselfe preach sundry times (as is plaine by Luk. 19. 48. and 21. 38. where it is said that at Christs preaching in the Temple, (immediatly before his Passion) all the people resorted daily to him to heare him) yet could not be conuerted by him. By stronger and more excellent means they could not be conuerted, and yet were conuerted by weaker means.

2. A man may be a fruitlesse Hearer a long time, euen of that Ministry that God hath ordained to conuert him by, and yet afterward profit by it. With many of his Elect the Lord hath beene faine to stand long at the doore and knocke (as he speaketh, Reuel. 3. 20.) before he could get entrance into their hearts; to continue the meanes long vntounto them before they hauehave profited by them. Many of Gods children hauehave beene like young Samuel, 1. Sam. 3. 10, the Lord hath called them oft by the Ministry of his Word, before they could answer him, or once discerne that it was he that spake vntounto them. p. 326There hath beene many a one that hath beene a hearer a long time, before he hath beene wonne vntounto God; yea, that hath heard the same Preacher many a time without all fruit, by whose Ministry at the last he hath beene conuerted vntounto God. There were many of Gods Elect that heard that powerfull Sermon of Peter, mentioned Acts 2. and profited not by it; which yet hearing him at another time were conuerted by him: for those two thousand that we reade were added to the Church in Ierusalem, Acts 4. 4. and that by his Ministry, as may appeare (Acts 3. 12. 48.) had certainely heard that Sermon, and seene also the fruit of it, as is plaine by that we reade, Act. 2. 5, 6. for the multitude of them that were in Ierusalem heard that Sermon.

3. A man may be the Elect childe of God, though he can receiue no good by the most powerfull and fruitfull Ministry, till God hauehave prepared him by humbling him greatly through fore affliction. Paul himselfe may be a notable example for this. It is not to be doubted, but that he, liuing in Ierusalem while all the Apostles continued there (for he was brought vp in that City at the feet of Gamaliel, Acts 22. 3. and there he gaue consent to the death of Steuen, Acts 8. 1. and there hee began to persecute the Saints, Act. 26. 10, 11.) and the Church did so flourish there, did heare the Apostles preach sometimes, and heard Steuen dispute with the Libertines, and Cyrenians, Acts 6. 9. and yet, till God by his mighty hand had humbled him, all this did him no good at all.

The Reasons and grounds of this Doctrine are principally three:

1. The Elect of God hauehave no better hearts by nature, than the worst of all the Reprobate hauehave. Till God be pleased to call them, to open their Reason.eares, and incline their hearts, they are eueryevery whit as backeward and vntoward as the worst: they are by nature the children of wrath, euen as others, Ephes 2 3.

2. The Conuersion of Gods Elect depends wholly vponupon the free pleasure and will of Almighty God, and not vponupon any thing that is in man himselfe. The Winde bloweth (saith our Sauiour, Iohn 3. 8.) where it listeth, (and when it listeth also) so is eueryevery one that is bor…e of God. Of his owne will (saith the Apostle, Iames 1. 18.) begat he vsus, with the word of Truth.

3. The Lord hath herein had respect vntounto his owne glory. Which this way is better seene and manifested than otherwise it could be: for if all the Elect should profit by eueryevery good Minister of God, or if they should profit presently so soone as euer they doe enioy the meanes of grace; certainely the glory of this mighty worke of God would be ascribed either to the meanes, or vntounto some good inclination that is in our owne hearts, and not to the Lord himselfe onelyonly.

This Doctrine we may make good Vse of, both towards our selues, and towards others also. First, let no man abuse this Doctrine vntounto Presumption, Vse.and say, I may be Gods Elect child, though Ineuer receiued good yet by any Sermon in my life: But let eueryevery man account it a fearefull signe, and a iust cause of trembling, if God hauehave giuen him good meanes of grace, and he hath enioyed them long, euen such meanes as he hath seene many others hauehave receiued great good by, and yet he cannot profit by them, he cannot beleeue and obey the truth. For, 1. It is no small sinne to neglect, or not to receiue good by the meanes of grace. If it were, our Sauiour would not hauehave spoken of it as he did, Matth. 10. 15. Uerily I say vntounto you, it shall be more tolerable for the Land of Sodome and Gomorrah in the day of Iudgement than for that City. 2. If a man do wittingly neglect to regard and obey the meanes of grace presently, so soone as God offereth them vntounto him, while it is called to day, he is in danger to be giuen vp of God vntounto hardnesse of heart, Heb. …. 13. 3. Though it be not alwaies (as we hauehave heard in the Doctrine) yet it p. 327is for the most part a signe of a man that God hath not ordained to life, but determined to destroy, to enioy long excellent meanes of Conuersion and Repentance, and to receiue no good by them, as I shewed you euen now out of Ioh. 8. 47. and 2. Chron. 25. 16. And as is also plaine by that speech the Lord vseth, Pro. 1. 24. 28, 29. because I hauehave called and yee refused, I hauehave stretched out my hand and no man regarded; They shall call vponupon me, but I will not answer, they shall seeke me early but shall not finde me, because they hated knowledge.

Secondly, let vsus learne by this, to praise God, for the great variety and choyse of worthy Ministers that we may heare. Take notice of the gracious respect God hath had to thee in it. As he hath prouided for eueryevery age, for eueryevery constitution, bodily food that may be fit for it; so hath he done for thy soule. If thou canst not profit by one, thou maist by another. Despise not therefore the Ministry of any of Gods seruants, but heare all, esteeme of all: for what knowest thou which is the Preacher, or which is the Sermon that God hath appointed to worke thy saluation by? That which the Apostle saith, 1. Cor. 3. 5. is oft to be thought vponupon by Gods people: We are the Ministers by whom you must be brought to Faith; but which of vsus is the man by whom this worke shall be wrought in any of you, that depends wholly vponupon the will of God, as God shall giuegive to eueryevery man.

Secondly, towards others also, this doctrine teacheth vsus how to stand affected: we that are Ministers must not be discouraged, because wee see 2.so little fruit of our labours in them that heare vsus. They that are most vntoward, may profit by vsus one day, though they doe not yet: we must therefore according to that of the Apostle, 2. Tim. 2. 25. instruct still the worst of them with meekeness, prouing if God at any time will giuegive them Repentance. We must hearken to that counsell of Salomon (though giuen by him in another case, and to another purpose) Eccles. 11. 6. In the morning sow thy seed, and in the euening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. 2. Thou that art a priuate Christian, learne not to despaire of any how ignorant, vnreformed, or prophane soeuer they be, so long as God is pleased to giuegive them the meanes of grace, and makes them willing to heare; but hope well of them. When Iohn Baptist saw the Pharisees and Sadduces come to his Ministrie, though he knew them to be most wicked men (euen a generation of Vipers, Matth. …. 7.) yet doth he note this to be a good signe in them, a signe that somebody had warned them to fly from the wrath to come.

Lecture the seuentie one. Nouember 13. 1610. IOHN IIII. XLII.

THe last day we heard that the Euangelist describeth in these two Verses (this, and the former) the vse and profit that the Samaritans of Sychar made of our Sauiour Christ, in those two dayes that (vponupon their earnest entreatie) hee made his abode with them. And therein obserueth, 1. How the number of Beleeuers encreased among them in that time. 2. How they that before had begunne to beleeue through the speech and perswasion of the Woman, did encrease in the strength and measure of their Faith, in this short time that he spent among them. The former of these two points is set downe in the 41. Verse, which p. 328we handled and finished the last day. Now we are to proceed vntounto the latter, which is contained in this verse. Wherein we are to obserue foure principall points: 1. The obiect of their faith, that is, the thing they beleeued, viz. That he was the Christ, the Sauiour of the World. 2. The certainety of their faith, We know he is indeed the Christ, &c. 3. The meanes whereby they were brought vntounto this certainety or ground, whereon they did build this their faith, viz. his owne Word, We hauehave heard him our selues. 4. The fruit and effect wherby they declared this encrease and measure of their faith, namely, the Profession they made, both of this certaintie they were growne vntounto, and of the meanes whereby it was wrought in them; vntounto the Woman that had beene the first instrument of their Conuersion. Of these points we will speake in order.

And for the first, touching the obiect of their faith, the thing they beleeued. Before we can receiue our instruction from it, two doubts are to be resolued, for the better vnderstanding of the words: 1. Whether this was a sauing and iustifying faith, to beleeue thus in generall concerning Christ, that he was the Sauiour of the World. 2. Whether they did beleeue, that all men should be saued, as their words seeme to import.

For answer to the first, I say: 1. That this had not beene a iustifying Faith, or such as would hauehave saued them, if they had onelyonly beleeued thus Quest. 1.in generall, and beene fully perswaded, that Christ is the Sauiour of the World, vnlesse they had also beleeued in particular, that he was their Sauiour: for thus much many Reprobates, and the Diuels themselues hauehave beene perswaded of. Thus much Caiphas could see, and did prophesie of, Iohn 11. 51, 52. that Iesus should dye, not for that Nation onelyonly, but that all Gods children, that were scattered abroad, should bee gathered into one by him. Thus much the Diuell did know and professe, Luke 4. 41. Thou art the Christ, the Sonne of God. The Faith of Gods Elect is more particular than so: it inableth eueryevery faithfull man, to apply Christ to himselfe, and to relye vponupon him, to trust, and put his affiance in him, for his owne saluation: it makes him able to say, Esay 9. 6. To vsus a Childe is borne, to vsus a Sonne is giuen: and with Thomas, Iohn 20. 28. Thou art my Lord, and my God: and with Paul, Gal. 2. 20. He loued me, and gaue himselfe for me. No man can be saued by the bloud of Christ, vnlesse it be thus sprinkled and applyed to him by the Spirit of God. 1. Pet. 1. 2. Elect vntounto Sanctification, through the obedience, and sprinkling of the bloud of Iesus Christ. It is therefore called, Heb. 12. 24. The bloud of sprinkling. Therefore true Faith is called a beleeuing in his Name, Iohn 1. 12. Rom. 4. 5.

2. VnderUnder these generall words, their particular, and iustifying Faith was implied. As if they should hauehave said, We know indeed he is the Sauiour of the world, therefore our Sauiour. So in the Confession that Peter made of his Faith, Matth. 16. 16. though the words be generall, and none other than the Diuell vsed, Luke 4 41. Thou art the Christ, the Sonne of the liuing God: yet in his heart he made particular application of them to himselfe, or else Christ would not hauehave answered as he did, verse 17. So in the Articles of our Faith that concerne the Church: though the words be generall, and such as an Hypocrite may say without hypocrisie, and beleeue; yet the faithfull makes particular application of them to himselfe. As if he should say, I beleeue this, and know it belongs to me, and take comfort in it.

For answer to the second Question, I say, their meaning could not be as their words seeme to import: but by the World, they meane all the Quest. 2.Elect of God, that were to be gathered out of the whole world. This answer shall be cleared, and confirmed vntounto you in three Points: 1. That p. 329the World in this place cannot possibly be taken for all mankinde. 2. That by the World may well be meant the Elect onelyonly, that are scattered throughout the World, 3. The Reason why the Holy Ghost (intending onelyonly to teach that Christ is the Sauiour of all the Elect) vseth this Phrase to expresse it by, and cals him the Sauiour of the World.

1. That the world in this Place cannot be taken for all mankinde, is euident: because then, this sentence should be contrary to many other plaine places, which teach vsus, that Christ is not the Sauiour of all mankinde. For it is expressely said in Scripture, 1. That many in the world shall not be saued by him. Matth. 7. 22, 23. Many will say vntounto mee in that day, Lord, Lord, hauehave wee not by thy Name prophesied, &c. And then will I professe to them, I neuer knew you. 2. Yea, that the greatest part of men in the world shall not be saued by him, wide is the gate and broad is the way that leadeth to destruction, and many there be, that goe in thereat, because straight is the gate and narrow is the way that leadeth vntounto life, and few there be that finde it, Matth. 7. 13, 14. 3. That he shall be an occasion of damnation to many in the world. Rom. 9. 32. 3. They hauehave stumbled at the stumbling stone, as it is written, B…held I lay in Zion a stumbling stone, and a rocke to make men fall. 4. God doth not so much as offer Christ, nor make him knowne to all men in the world. For as it was vnderunder the Law, he hath not dealt so with any nation, and as for his iudgements they hauehave not knowne them, Psal. 147. 20. so may it truely be said, that in eueryevery age since, there hath beene many thousand soules, that neuer so much as heard of the name of Christ. As he did by immediate Reueration, forbid his Apostles to goe vntounto some people, Act. 16. 6, 7. So still by his prouidence he with-holds the meanes of grace frommany, He doth in this case with the heauenly raine of his Word, as he oft doth with the naturall raine, I caused it (saith he) to raine vponupon one city, and caused it not to raine vponupon another city, one piece was rained vponupon, and the piece whereupon it rained not withered, Amos 4. 7. 5. Christ desired not that all men in the world, nor that the most men in the world, should hauehave benefit by his death. Ioh. 17. 9. I pray for them, I pray not for the world, but for them that thou hast giuen me, for they are thine. Thus hauehave I made it euident, that when Christ is here called the Sauiour of the world, it cannot be meant, that he is the Sauiour of al men in the world.

2. Now for the second point, that by the world here, may well be meant the Elect only that are scattered throughout the world, is as plaine. First, because 2.the like generall speeches are so taken in other places, Looke vntounto me and be ye saued all the ends of the earth, vntounto me eueryevery knee shall bow, and eueryevery tongue shall sweare, Esay, 45. 22, 23. and All Kings shall fall downe before him: all nations shall serue him, Ps. 72. 11. Secondly, because in many places of Scripture the benefit of Christs death is restrained, and limitted to a peculiar and choise company. Esay 53. 6. He hath laid on him the iniquity of vsus all. Mat. 1. 21. He is called Iesus, because he shall saue his people from their sins. Ioh. 10. 15. I lay downe my life for my sheepe. Ephes. 5. 23. He is the sauiour of his body. Thirdly, because in other places of Scripture, by the world is meant the whole company of Gods Elect only. Ioh. 6. 33. The bread of God is he, which commeth downe from heauen, and giueth life to the world. 2. Cor. 5. 19. God was in Christ, and reconciled the world to himselfe not imputing their sins vntounto them. Will any say, that he hath giuen life vntounto, or reconciled vntounto God all persons in the world?

3. To come to the Reasons why the Holy Ghost (intending to say no more but this, that Christ is the Sauiour of all the Elect) expresseth it not 3.in those tearmes, which one would thinke were more plaine, but saith he is the Sauiour of the world. 1. Iohn 4. 14. The Father hath sent his Sonne to bee the Sauiour of the world. Iohn 3. 16. God so loued the world. Ioh. 1. 29. and 6. 51. I giuegive my flesh for the life of the world, not for our sinnes onelyonly but for the sinnes of p. 330the whole world, 1. Iohn 2. 2. God will hauehave all men to be saued, and he gaue himselfe a ransome for all, 1. Tim. 2. 4. 6. He tasted death for eueryevery man, Heb. 2. 9.

The Reasons hereof, are these:

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

2. To shew the better, that Christ and his Merits, should belong not to the Iewes onelyonly, but to the Gentiles, to some of all parts and corners of the world, some of all sorts and conditions of men. This was necessary to be taught, and expressed in most significant tearmes, specially in those times, wherein Christ and the Apostles liued; both because the Iewes for a long time had beene the onelyonly people of God, and all of other Nations might iudge themselues excluded, as all the Gentiles are called strangers, and brought in complaining, Esay 56. 3. The Lord hath surely separated me from his people: as also because Christ, while he was on earth, seemed to hauehave beene sent onelyonly to the lost sheepe of the house of Israel, Matth. 15. 24. Now the Lord could not in more significant tearmes hauehave expressed this, That the Lord had his Elect, not among the Iewes onelyonly, but also among the Gentiles, in all sorts and conditions of men; than by saying, Christ is the Sauiour of the World. And this is certainely the Apostles meaning both in 1. Iohn 2. 2. not for our sinnes only (that are Iewes, and hauehave beene his ancient people, and to whom he was first and chiefly sent) but also for the sins of the whole world, of his elect Gentiles dispersed throughout the whole world. And in 1. Tim. 2. 4. who will hauehave all men of all sorts some of Kings and such as are in authority (though they be yet strangers and enemies to the truth) to be saued. And Tit. 2. 11. the grace of God that bringeth saluation hath appeared vntounto all men, to men and women, old and young, Ministers and people, seruants and masters. As if he should hauehave said, Not vsus only that are already called, but euen many of those that are yet vnconuerted, that are strangers from the Common-wealth of Israel, and enemies to the truth. And, lest this interpretation should seeme strange, we shall finde the same phrase so taken, Gen. 41. 57. All Countries came to Egypt to buy Corne of Ieseph: that is, of eueryevery Country some.

3. That by this kinde of speech, the Elect might be the better encouraged to take hold on Christ; and that this might be a helpe against their weaknes, doubts, and discouragements, when they heare the merit of Christ propounded in the Gospel in so large and generall tearmes. This is vsed as a Reason to encourage the abiects of the Gentiles, Esay 45. 20. to beleeue in Christ: vers. 22. Looke vntounto me, and yee shall be saued; all the ends of the earth shall be saued. And this may seeme to be the principall thing that encouraged these Samaritans to beleeue in Christ; because they heard him teach in those two daies that he spent amongst them, that he was sent of God to be a Sauiour to all the world: and that therefore they had no cause to doubt but that they might hauehave benefit by him, they might be saued by him, as well as others.

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

That though all men shall not be saued by Christ; yet is He in the Ministry Doct. 1.of the Gospel to be offered to all in most generall manner, without excepting or excluding of any. So did our Sauiour in this place teach the Samaritans. So p. 331did he in all places wheresoeuer he preached, Repent you (saith he to all) and beleeue the Gospell, that is, that you shall be saued by my merits, Mar. 1. 15. for so the Angell defines the Gospell, Luke 2. 10, 11. I bring you good tidings (foreign) of great ioy which shall be to all people. And what is this good tidings this foreign, this Gospell? that he tells vsus in the next words, that vntounto you is borne this day in the city of Dauid a Sauiour which is Christ the Lord. And so he commanded his Apostles to doe, Goe yee into all the world and preach the Gospell vntounto eueryevery creature, Marke 16. 15.

Obiect. 1. The Law is to be preached to some, and not the Gospell.

Answ. True, it is: No hope of mercy by Christ is to be giuen to any man, whilst he continues impenitent, the law (the doctrine of the law, of the rigour and curse of it) is made (is appointed and ordained) for the lawlesse and disobedient, for the vngodly and for sinners, &c. 1. Tim, 1. 9, 10. yet to the wretchedest man that is in the world, we are to offer Christ, and to giuegive him hope that he may hauehave part in Christ, if the fault be not in himselfe. Luke 14. 21. Bring in hither the poore and maimed, &c. and verse 23. Compell them to come in.

Obiect. 2. How can we say, that Christ belongs to all, sith we know he belongs onelyonly to the Elect; and we are not sure who are Elect?

Answ. 1. Though we are sure there are Reprobates in the Church; yet there is no particular person that liues in the Church, but we are to iudge and hope he is one of Gods Elect. So the Apostle iudgeth of all the strangers he wrote vntounto, he calls all the strangers, the Iewes that professed the Gospell throughout Pontus, Galatia, Cappadocia, Asia, and Bithinia, elect according to the foreknowledge of God, 1. Pet. 1. 2. So Paul (in the iudgement of charity) saith of some, that (through scandall giuen to them) might perish, that they were such as Christ dyed for, 1. Cor. 8. 11.

2. God hath commanded vsus to offer his Gospell to eueryevery particular person, vntounto whom he sends vsus, and that liues in his Church. His secret decree he keepes to himselfe, his reuealed will is, that we should offer Christ to eueryevery one, Mar. 16. 1…. As (on the contrary side) when he sent Esay to Hezekiah, Esay 38. 1. and Ionah to Niniueh, Ionah 3. 4. he bids them preach death and destruction vntounto such, as he yet in his secret decree intended should liue.

3. We are sure that eueryevery one, to whom we offer Christ, shall indeed hauehave benefit by Christ, vnlesse his owne infidelitie, and reiecting of Christ do hinder him, Iohn 3. 18. He that belieueth on him is not condemned; but he that beleeueth not is condemned already, because he hath not beleeued in the name of the onelyonly begotten Son of God.

Reason. No man that knowes his owne vnworthinesse, and how farre he hath prouoked Almighty God, can be encouraged to beleeue, vnlesse the Gospell be in this generall manner propounded to him, vnlesse by this meanes hope be giuen him, that he may hauehave benefit by Christ, that the promise belongs euen to him. And that (as I hauehave told you) is the cause of the speech, Esay 45. 22. and so it is likewise of those, The promise is to you and to your children, and to all that are afar of, euen as many as the Lord our God shall call, Act. 2. 39. yee are the children of the Prophets and of the Couenant which God made with our fathers, Act. 3. 25.

Vse. 1. For the terrour of the presumptuous sinner, that imboldens himselfe in sinne by this conceit, that Christ dyed for all men, and that it is an easie thing for him to beleeue when he lists.

2. For the comfort of the humbled sinner, that doubts he is so wretched a sinner, that he can hauehave no benefit by Christ, …e cannot beleeue that euer Christ died for him.

p. 332Lecture the seuentie two. Nouember 20. 1610. IOHN IIII. XLII.

WEe heard the last day, that in this Verse is set downe how these Samaritans that had begun to beleeue vponupon the speech of the Woman their Neighbour, were confirmed and strengthned in their Faith, by hearing of Christ himselfe, in those two daies that he made his abode with them. And that there be foure principall points to be obserued in it: 1. The obiect of their faith, the thing that they beleeued, viz. That he was the Christ the Sauiour of the world. 2. The certaintie of their faith; We know (say they) that he is indeed the Christ. 3. The meanes whereby they were brought vntounto this certaintie, or ground whereon they did build their faith; not the saying of the woman, but the hearing of him themselues. 4. The fruit, and effect whereby they declared this their faith, namely the profession they make of it vntounto the woman that had beene the first instrument to draw them vntounto Christ. The first of these foure points we handled and finished the last day: it followeth now that we proceed vntounto the second. From this then that these Samaritans making here profession of their faith; in Iesus Christ, i. e. declare their faith by the certainty of their knowledge, and expresse what they meant by saying they did beleeue in this manner, Now wee beleeue, for we know that this is indeed the Christ; we learne:

That there is great certainty and assurance in true faith. It is more than an Doct. 2.opinion, than a coniecture, than to hope well: it is a certaine and vndoubted perswasion of the heart.

This you shall finde true in all the kindes of true Faith which the Scripture speakes of.

1. They that had the Faith of Miracles, neuer attempted the doing of any Miracle, but they were certaine they should effect it. And therefore Christ told his Disciples, that the cause why they could not cast out a Diuell, Matth. 17. 19, 20. was, that at that time they had not the Faith of Miracles, in any measure: if they had had so much of it, as a graine of mustard seede, they might hauehave beene assured to preuaile in that great worke.

2. They that hauehave an Historicall Faith, are certainely and fully assured, that all that God hath reuealed in his Word is vndoubtedly true. They are certaine, that Christ was the Sonne of God. Iohn 17. 8. They hauehave knowne surely that I am come from thee, and they hauehave beleeued that thou didst send me. They are certaine of eueryevery Commandement God hath reuealed to them in his Word; That they may not doe any thing of their owne workes on the Lords day; that they may not reuenge themselues, &c. They are vndoubtedly perswaded, that eueryevery curse threatned in the Word against the wicked, shall certainely light vponupon them; and that eueryevery blessing promised to the godly, shall vndoubtedly be performed to them: though reason, sense, and experience be neuer so much against it, yet are they fully perswaded of it, because God hath said it. Therefore the Apostle cals faith, Heb. 11. 1. An euidence of things not seene. Two notable instances are giuen vsus for this: 1. Concerning the Beginning and Creation of the World. 2. Concerning the End and Dissolution of it. The one we hauehave, Heb. 11. 3. Through Faith we vnderstand that the World was ordained by the Word of God. So that as certainely as we are perswaded that there is now a Sunne in the Firmament, whose rising, p. 333and approching to vsus causeth the day, whose setting, and departing from vsus causeth the night (because our sense teacheth vsus this;) so are we eueryevery whit as certainely perswaded, that there were sundry daies and nights, before there was any Sunne to rise or set in the world, because God hath said so in his Word, that there were three daies before the Sun was Created, Gen. 1. 13, 14. 2. The other instance, for the certainety of this Historicall faith, is, 1. Thess. 5. 2. Yee your selues know perfectly that the day of the Lord shall come.

3. He that hath a true iustifying faith, may not only hope well, and coniecture, but he may be certainely and vndoubtedly perswaded, that Christ and all his merits do belong vntounto him: he may be in this life certainely assured, that he shall be saued.

Now because this is the faith, that my Text speaketh of, and this is a point, that it much concernes vsus all to be well instructed in; I will be larger in speaking of this kinde of Faith, than of the former two. And before I come to the proofe of this point, I will giuegive you foure Cautions, which shall preserue you from mistaking and mis-vnderstanding this Doctrine; and which may serue for answer to all the materiall obiections, that are made against it.

1. Though we say, that eueryevery true Beleeuer may be certaine of his owne saluation; yet doe we grant, there are degrees of Faith and knowledge; that all Beleeuers are not in the like measure certaine of their saluation: neither may any from this Doctrine conclude, I am but an Hypocrite, I hauehave no true Faith, because I hauehave not the certainety that such, and such I reade of in the Word, had; because I cannot doe as such and such can. For God giues all his graces in diuers measures, euen to his Elect ones, according to his owne good pleasure. Matth. 13. 23. The seede of the Word in some brings forth an hundred fold, in some but sixtie, in some but thirtie. One hath a strong Faith, as Abraham, Rom. 4. 19, 20. and the Woman of Canaan, Matth. 15. 28. Another a weake Faith, as the man whose childe was possessed, Mar. 9. 24. A little Faith, as the Disciples, Matth. 8. 26. And yet this weake, this little Faith, is as true a Faith, as effectuall to iustification and saluation (though it yeeld not a man that measure of certainety and comfort) as the other. It is the truth and soundnesse, not the measure and quantitie of Faith, that saues vsus.

2. They that hauehave attained to the strongest Faith, to the greatest measure of Faith, cannot be so certaine of their saluation, but they shall hauehave some doubts, and some distrust left in them. The Thessalonians are commended for their Faith aboue all the Churches; yet it is said of them, that they had somewhat lacking in their faith, 1. Thess. 3. 10. Yea, Paul himselfe was not perfect in faith, not as though I had already attained it, either were already perfect saith he, Phil. 3. 12. It is a good signe of true Faith, to discerne, grieue, and striue against doubts, and motions of distrust. He may be sure he hath no true Faith, that feeles not infidelity in himselfe: Yea, a man may hauehave at the same time both Faith and doubting: Lord I belieue, helpe thou mine vnbeliefe, Mar. 9. 24. yet doth this doubting proceed, not from the spirit, but from the flesh, from the vnregenerate part: neither is it a vertue, as Papists would hauehave it, or a property of true Faith; but a thing most contrary and opposite to the nature of it. True Faith hath certainety in it, and excludeth all doubtings. Iames 3. 5. Let him aske in Faith, and wauer not. Matth. 21. 21. If yee hauehave faith, and doubt not. Matth. 14. 31. O thou of little faith, wherefore didst thou doubt?

3. They that hauehave the strongest Faith, feele not this certainty of their saluation at all times; but may (for a time) be quite depriued of the feeling of it. As the Apostle saith, 1. Pet. 1. 6. Yee greatly reioyce in your faith, though now p. 334for a season (if need be) yee are in heauinesse through manifold tentations. They that before were most full of confidence and assurance, yet in tentation shew much weakenesse, Matth. 14. See Peters confidence, vers. 28, 29. see his weakenesse, verse 30. Eliah that before feared not to meet Ahab, and deale so roundly with him, a while after quaked and fled at the threat of Iezabel, and grew impatient, 1. King. 19. 3, 4. Dauid sometimes was full of confidence and certainety, and could say, as Psal. 27. 1. The Lord is my light and saluation, whom shall I feare? And 23. 4. Yea, though I should walke through the valley of the shadow of death, I will feare no euill, for thou art with me. At another time you shall heare him complaine, Psal. 55. 5. Feare and trembling are come vponupon me, and an horrible feare hath couered me. Yea, 31, 22. I am cut off from before thine eyes. So you shall hauehave the Church, and Spouse of Christ, the Mother of vsus all, sometimes (in fulnesse of assurance) glorying, as Cant. 2. 6. My welbeloued is mine, and I am his. At another time you shall heare her complaine, as Cant. 5. 6. My welbeloued is gone, I sought him, but I could not finde him, I called him, but he answered me not.

4. The man that hath the strongest Faith may, and ought to liue in continuall feare. Without this we can neuer worke out our saluation, Phil. 2. 12. In which respect, it is said to be the happinesse of a man, if he can nourish in himselfe a feare to fall, and offend God continually, Pro. 28. 14. For first, though he be sure God will neuer quite cast him off, nor disinherit him; yet he knowes withall, it is possible for him to fall into haynous sins, yea euen as haynous (for the outward act) as they can do that want all grace. And euen to this, that may be applyed which Salomon speaketh in another sense, Eccles. 9. 2. All things come alike to all. 2. He knowes, that if he doe thus fall, he shall offend, and grieue his heauenly Father: which a good Childe will be affraid to doe: there is a feare of his father, euen in the most gracious childe; yee shall feare eueryevery man his mother and his father, Leuit. 19. 3. 3. He knowes, that if he sinne against God, though he cannot be dis-inherited; yet he may be grieuously scourged: he may lose his certainety, and feeling of Gods fauour, which is dearer to him than his life. Psal. 63. 3. Thy louing kindnesse is better than life. He may bring vponupon himselfe many fearefull plagues both spirituall and temporall, God is very terrible in the assembly of the Saints, Psal. 89. 7. therefore he liues in continuall feare. But this feare stands well enough with the assurance and certainety of saluation, it hindereth it not, but furthereth it greatly, for it is the chiefe meanes to preserue them from falling away, Ier. 32. 40. I will put my feare in their hearts that they shall not depart from me, such feare makes vsus the fitter to doe any seruice vntounto God; and therefore hinders not our assurance or comfort in God, but furthers it much; a man may reioyce in such trembling, serue the Lord with feare and reioyce in trembling, Psal. 2. 11. Thou standest by Faith, be not high minded, but feare.

These foure points being thus premised: let vsus now come to the confirmation of the Doctrine, That by a true Faith a man may be in this life certaine and sure of his saluation. And I will confirme it to you three waies: 1. By declaring to you the profession that the Faithfull hauehave made of the certainety they hauehave found in themselues of their owne saluation. 2. Then by the effects it hath wrought in them, whereby they hauehave declared themselues to be indeed as certaine, as they hauehave made shew of. 3. By giuing you the reasons, why it must needs be so, that they that hauehave true Faith, are indeed certaine of their saluation. And for the first; marke the maruellous certainty the faithfull hauehave euer made profession of. 1. They were sure that Christ, with all his merits, did belong to them, Iob 19. 25. I am sure that my Redeemer liueth. 2. They were sure of the forgiuenesse of their sinnes, and of the imputation of Christs perfect righteousnesse, Esay 45. 24. He shall say surely in p. 335the Lord hauehave I righteousnesse and strength, 3. They were sure God was become their Father through him, Esay 63. 16. Doubtlesse thou art our Father, though Abraham be ignorant of vsus. 4. They were sure, that after this life they should inherit eternall life, we know that if our earthly house of this tabernacle were dissolued, we hauehave a building of God, an house not made with hands eternall in the heauens, 2. Cor. 5. 1. yee know in your selues that yee hauehave in heauen a better, and an enduring substance, Heb. 10. 34. 1. Iohn 3. 14. We know, that we are translated from death to life, because we louelove the brethren. 5. They were sure that all things (their prosperity, aduersity, yea their tentations and sinnes) should in the end worke for their good, we know that all things worke together for good to them that louelove God, Rom. 8. 28. 6. They were sure, they should perseuere in Gods fauour to the end of their life, and neuer fall away finally, This God is our God for euer and euer; he will be our guide, euen vntounto death, Psal. 48. 14. I am like a greene oliue tree in the house of God; I trust in the mercy of God for euer and euer, Psal. 52. 8. Surely shall one say, in the Lord hauehave I righteousnesse and strength, not righteousnesse only and pardon of my sins, but strength also to vphold me and make me perseuere in the state of grace, Esay 45. 24. Psal. 23. 6. Doubtlesse, kindnesse and mercy shall follow me all the daies of my life. Rom. 8. 38. 29. I am perswaded, that neither death, nor life, &c. shall be able to separate vsus from the louelove of God which is in Christ Iesus our Lord. In which words obserue: 1. That he speakes thus confidently, not of himselfe alone, but of all the faithfull, verse 39. VsUs. 2. That the ground on which he builds this assurance, is not any speciall reuelation, but such a foundation as is common to all the faithfull, namely because God spared not his owne Son, but deliuered him vp for vsus all, verse 32. because it is God that hath iustified vsus, ver. 33. because it is Christ that died, yea rather that is risen againe; who is euen at the right hand of God, who also maketh intercession for vsus, verse 34. 3. Though the Faith of the meanest Christian be in degree and measure different from that which was in Paul; yet is it in nature all one with his, and as effectuall to saue him as Pauls was, 2. Pet. 1. 1. that hauehave obtained the like precious Faith with vsus.

Lecture the seuentie three. Nouember 27. 1610. IOHN IIII. XLII.

FOlloweth now that we come vntounto the effects, which true faith hath wrought in Gods children, whereby they hauehave declared themselues to be certaine of their saluation. And there be foure effects it doth worke in all true beleeuers, which doe euidently argue, that it is a certaine perswasion of Gods fauour, and of eternall life.

The first is peace of conscience; it workes sound peace in the conscience, Iohn …4. 27. Peace I leaue with you, my peace I giuegive vntounto you, not as the world giueth, giuegive I vntounto you. This peace is Christs peace, his gift; and that no common gift. It is another manner of peace, than that that is in worldly men. 1. It is a sounder, and a greater, and a more hearty peace than theirs is, Psal. 4. 7, 8. Thou hast put gladnesse into my heart, more than (they hauehave) in the time that their corne and wine encreaseth: I will lay me downe in peace, &c. 2. It maketh the heart quiet and secure, not only in time of health and prosperity, but euen in time of greatest danger and affliction. Psal. 112. 7, 8. Hee shall not bee affraid of euill tidings, his heart is fixed trusting in the Lord, his heart is established. Yea in the time of tentation, and inward affliction of minde, 2. Cor. 5. 6. We are alwaies confident. He meanes not at all times (for this peace may be p. 336for a time interrupted) but in all estates. Matth. 7. 25. The raine descended, and the flouds came, and the windes blew, and beate vponupon that house, and it fell not, for it was founded vponupon a rocke. 3. It frees the heart from slauish feare, not onelyonly of the rage and power of men (as it did those three noble Iewes, Dan. 3. 16. and the Martyrs) but it makes the heart secure and quiet, euen against the sense of Gods wrath due to sinne. Rom. 5. 1. Being iustified by faith, wee hauehave peace with God. 4. The least measure of true Faith workes this peace. Indeed according to the measure of our Faith, so shall the measure of our peace be; but not onelyonly the strong Faith (such as was in the Martyrs, and other extraordinary men) but the least measure of Faith will worke this sound peace in some measure: as the least Faith will iustifie vsus, so will it worke this peace in vsus also, Rom. 5. 1. See therefore how generall tearmes are vsed in this case, Matth. 7. 24. Whosoeuer heares my word, and doth it. And 1. Iohn 5. 4, 5. Whatsoeuer is borne of God ouercommeth the world; and this is the victory that ouercometh the world, euen our faith. Who is he that ouercommeth the world, but he that beleeueth that Iesus is the Sonne of God? Now the faithfull (that know, that the Lord is great in power, and will not at all acquit the wicked, Nah. 1. 3. and that none can be saued, that doth not continue to the end, Matth. 24. 13.) could neuer hauehave this peace, vnlesse they were certaine, not onelyonly that they are for the present in Gods fauour, but also that they shall so continue; according to that speech of Christ, Iohn 6. 35. I am the bread of life, he that commeth to me shall neuer hunger, and hee that beleeueth on mee shall neuer thirst.

2. It worketh in them ioy in the Holy Ghost: It worketh a sound, constant, and vnspeakeable ioy in the heart of eueryevery one that hath it. Acts 8. 37. Hee went his way reioycing, 1. Pet. 1. 8. In whom now, though you see him not, yet doe you beleeue, and reioyce with ioy vnspeakeable, and glorious. Yea it makes a man able to reioyce, euen in the greatest affliction, it made Paul and Silas after they had beene shamefully and grieuously scourged, sing merily euen at midnight, euen in the dungeon, euen in the stockes, Acts 16. 25. As we hauehave also seene in the example of the Martyrs: no threats, no torments could daunt them, but they hauehave expressed a maruellous ioy, euen in the midst of all their tortures. What was the cause of it? The Apostle tels vsus, 1. Iohn 5. 4. This is the victory that ouercommeth the world, euen our Faith. And though eueryevery one of the faithfull attaine not to that measure of ioy, as these; yet in eueryevery true beleeuer, Faith workes this ioy in some measure. It is the same Faith we hauehave, that they had, the like precious faith, …. Pet. …. 1. and the same worke it will hauehave in eueryevery one, Being iustified by faith we hauehave peace with God; and reioyce in hope of the glory of God; and not only so, but we glory in tribulation also, Rom. 5. 1, 2, 3. Now they could not thus reioyce, vnlesse they were certaine, not onelyonly for the present, that they are in Gods fauour, but also (for the time to come) that they shall so continue: For otherwise it were extreme folly in them thus to reioyce, as they that triumph before the victory. And indeed the Papists doe deride vsus for this Doctrine we teach of confidence and glorying, and say to vsus as Ahab did to Benhadad, 1. King. 20. 11. Let not him that girdeth on his harnesse, boast himselfe, as he that putteth it off. It is a folly for men (say they) to be so confident, and to glory thus, seeing we hauehave not yet gotten the victory, but are in warfare; we know not how farre we may fall before we die. But to them we answer, as Esa… 40. 2. Our warfare is accomplished, the victory is already gotten, our iniquity is pardoned; whatsoeuer we may fall into, we hauehave (in our head) receiued at the Lord… bands double for our sins: and therefore we are so confident.

3. It makes a man able to goe to God in prayer; 1. At all times, euen in times of greatest anguish of heart: as we shall see, Psal. 88. When he had p. 337said, verse 7. Thy wrath lyeth hard vponupon mee, and thou hast afflicted me with all thy waues, yet euen then, he prayed as he saith, verse 9. Lord I hauehave called daily vponupon thee. 2. In all his occasions, Phil. 4. 6. In eueryevery thing let your requests be made knowne vntounto God. 3. And that not for himselfe onelyonly, but for others also, If any man see his brother sin, a sin which is not vntounto death, hee shall aske, and he shall giuegive him life, for them that sin not vntounto death, 1. Iohn 5. 16. 4. And that with great assurance to speed, and preuaile with God, 1. Iohn 5. 14. This is the confidence we hauehave in him, that if we aske any thing according to his will, he heareth vsus. Yea 5. with a maruellous confidence and boldnesse. Ephes. 3. 12. By him we hauehave boldnesse, and entrance with confidence by faith in him. It makes vsus able (as Etiphaz saith, Iob 22. 26.) to life vp our face to God, Heb. 4. 16. Let vsus goe boldly vntounto the Throne of grace. Therefore also we shall oft obserue in the Scriptures, a maruellous familiarity betweene the faithfull and God. Iob 13. 24, 25. Wherefore hidest thou thy face, and holdest me for thine enemie, &c. Psal. 13. 1. How long wilt thou forget me (O Lord) for euer? How long wilt thou hide thy face from me, &c. Psal. 89. 46, 47. How long, Lord, wilt thou hide thy face for euer? Shall thy wrath burne like fire? Remember how short my time is: wherefore hast thou made all men in vaine? Now the faithfull (knowing that to be true of all wicked men, that liue in their sins, which Ioshua speaketh, Iosh. …4 1…. Yee cannot serue the Lord: for he is an holy God, he is a iealous God, he will not forgiue your transgressions, nor your sinnes) durst neuer speake thus boldly and familiarly vntounto God, if they were not certaine of his fauour, and of the forgiuenesse of their sinnes; for that is the onelyonly ground of this boldnesse and familiarity with God. Heb. 10. 22. Let vsus draw neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience.

4. The fourth is willingnesse, and desire to dye. Faith freeth the heart from the feare of death, and makes a man willing, yea desirous to dye. This we shall obserue in sundry of the Martyrs, that when death hath come to them in his most ougly shape, they hauehave not feared him, but insulted ouer him: and as Eliphaz saith, Iob 5. 22. They hauehave laughed at destruction. Thus Paul brings in the faithfull, defying, and insulting ouer death, 1. Cor. 15. 55. O death, where is thy sting? O graue where is thy victory? verse 57. Thankes be vntounto God, which hath giuen vsus victory through our Lord Iesus Christ. Yea they hauehave beene so farre from fearing death, that they hauehave imbraced it when it came, and desired it earnestly. This we shall see in Simeon: so soone as he had seene Christ, he bursts out into this prayer vntounto God, Luk. 2. 29. Now lettest thou thy seruant depart in peace according to thy Word. And Paul. Phil. 1. 23. I desire to be dissolued, and to be with Christ, which is best of all. Yea he makes this the disposition of all the faithfull, 2. Cor. 5. …. Therefore wee sigh (as those that beare a great burden, vers. 4.) desiring to be clothed with our house which is from heauen. And indeed there is neuer a faithfull man, but (though he find in himselfe sometimes a feare of death, yet) before he goes from hence, his Faith will free him from this feare, and make him willing and desirous to dye, marke the perfect man and behold the vpright: for the end of that man is peace, Psal. 37. 37. Now it were not possible the faithfull should thus be freed from the feare of death, should thus desire to die (seeing they know, Heb. 2. 14. that Sathan hath the power of death, and Heb. 9. 27. After death comes iudgement) if they were not fully assured of their saluation: and this reason the Apostle giues, 2. Cor. 5. 6. 8. therefore we are alwaies confident, knowing that while we are at home in the body, we are absent from the Lord, wee are confident I say, and willing rather to be absent from the body, and to be present with the Lord.

p. 338Lecture the seuentie foure. December 4. 1610. IOHN IIII. XLII.

I HaueHave already proued vntounto you, that by Faith a man may be assured, and certainely perswaded of his saluation, both by the confession of the faithfull, and by the effects it workes in the heart that hath receiued it. Now let vsus vsus come to the reasons, why they that hauehave Faith, may be so certaine, and assured of their saluation, yea cannot but be certaine of it.

And the first Reason is, because this perswasion is grounded vponupon the testimony of Gods Word, that cannot deceiue them, therefore there is certainty Reas. 1.in it. May not a man be fully assured of that, which he hath Gods Word for? There is no such certainty in the knowledge that is gotten by sense, obseruation, experience, or any other way, as in that, that is grounded vponupon Gods Word. …sal. 93. 5. Thy testimonies are very sure, saith Dauid. Now the true beleeuer doth not build his perswasion vponupon any deceiueable fancy, but vponupon Gods Word onelyonly: the Faith of the Elect is therefore called the Faith of truth, 2. Thess. 2. 13. and the Word is called the Word of Faith, Rom 10. 8. Therefore saith David, speaking of the ground of his confidence, Psal. …0. 10. I will reioyce in God because of his Word, in the Lord will I reioyce because of his Word. And Psal. 130. 5. I hauehave waited on the Lord, my soule hath waited, and I hauehave trusted in his Word. If a man cannot proue by Gods Word, that Christ dyed for him, that his sinnes are forgiuen, that he is one that shall be saued, his perswasion of it is but a fancie, it is no Faith, he can hauehave no assurance or certainety of it, specially in the time of tentation. Sa…han will be beaten backe no way, but by this sword of the Spirit, Ephes 6. 17. As Christ resisted him (Matth. 4. 4. 7. 10.) so must we. But if a man can proue by the Word, that Christ dyed for him, that his sinnes are forgiuen him, that he shall be saued; then may he be fully assured indeed, then shall he hauehave no cause to doubt of it. Now God hath giuen vsus his Word to assure vsus of this, and put vsus out of doubt in this matter. The Apostle makes this the reason, why God made a new Couenant with vsus, abolished the Couenant of workes, and gaue vsus the Couenant of grace, and promised eternall life vponupon condition of Faith, and not of workes; that the promise might be sure to all the seede of Abraham, Rom. 4. 16. Not sure in respect of God (for so it was in the old Couenant) but sure to the beleeuers. And Iohn saith, 1. Iohn 5. 13. These things hauehave I written to you that beleeue, that you may know you hauehave eternall life. And 1. Iohn 1. 4. These things write we vntounto you, that your ioy may be full. Why, but will you say, who can bring any Word to proue that he shall be saued? I answer, that it is written, that whosoeuer beleeues in Christ shall not perish, but hauehave life euerlasting, Iohn 3. 16. And verse 36, He that beleeueth in the Sonne, hath euerlasting life. And therefore he that can say, he is sure he doth beleeue in Christ (as eueryevery faithfull man can) hath Gods expresse Word to assure him, that he shall be saued. Now a man that hath Faith, may (by the fruits of it) certainely know that he hath it indeed. This is euident by 2. Corinthians 13. 5. Proue your selues whether yee are in the Faith, examine your selues, know you not your owne selues, how that Christ Iesus is in you, except yee be reprobates?

The second Reason, why they that hauehave Faith, may be so certaine of their saluation, is, because their Faith is grounded vponupon the testimony Reas. 2.of Gods Spirit, that cannot deceiue them. 1. Iohn 2. 27. The annointing p. 339which yee hauehave receiued of him abideth in you, and it is truth, and is no lye.

Now the Spirit of God is giuen to the faithfull to assure them of their saluation, the spirit it selfe beareth witnesse with our spirit that we are the children of God, Rom 8. 16. 1. Iohn 3. 14. We know that we are passed from death to life, because we louelove the brethren. He that hath but that one grace, may be sure of his saluation; how much more he that hath many, and more speciall graces of God? Therefore the Spirit of God is called a seale, and an earnest-penny, 2. Cor. 1. 22. And well may it secure a man, because he that knowes he hath it, may be sure he shall neuer lose it; it's an immortall seede, 1. Pet. 1. 23. it endures for euer, Psal. 19. 9.

Obiect. No doubt, but he that hath the Spirit of God to witnesse to his conscience, that he is Gods childe, may indeed be certaine of it: but who can be assured that he hath the Spirit of God? How easie is it for a man to be deceiued in this, seeing 1. The heart is so deceitfull, Ier. 17 9. 2 There be many remnants of Gods Image in a naturall man, that may seeme to be the fruits of the Spirit. And 3. There be many common gifts of the Spirit, which an Hypocrite, and Reprobate may hauehave?

Answ. I answer, i… is true indeed: and therefore the faithfull are oft called vponupon, to examine themselves, 1. Cor. 11. 28. and proue the good things that are in them, Gal. 6. 4. But yet this I say, that he that hath the Spirit of God, may certainely and vndoubtedly know, that he hath it: and as the Spirit is giuen vsus to witnesse to our spirits, that we are Gods children, so (like a good witnesse) he speakes so euidently and plainely, that he that hath him, may know and discerne his voice, and plainely vnderstand what he saith. Hezechia knew he had walked before God in truth, and with a perfect heart, and had done that which was good in his sight, Esay 38. 3. and Peter knew well, that he loued Christ vnfainedly aboue all things, Iohn 21. 17. and Paul could say, he was assured he had a good conscience in all things, Heb. 13. 18.

And least any should say, these were extraordinary men: may all that hauehave the Spirit be so certaine they hauehave it, as were these three? I will therefore shew you, that this is the case of all them that hauehave Gods Spirit; not of some rare, and extraordinary persons onelyonly. The Apostle speakes thus not in his owne name onelyonly, but in the name of all the faithfull. 1. Iohn. 5. 19. We know that we are of God; that is, borne of God Yea, they that hauehave receiued the Spirit, hauehave beene so certaine of the vprightnesse of their hearts, that no opposition of men, or Sathan, nor any affliction could driue them from it. For this we hauehave a notable example in Iob, Iob 27. 5, 6. God forbid that I should iustifie you; vntill I dye, I will neuer take away mine innocency from my selfe, I will keepe …y righteousnesse, and will not forsake it, mine heart shall not reprooue me all my daies.

3. The third Reason, why he that hath Faith may be so certaine of his saluation, is, because the hope and assurance he hath of his perseuerance Reas. 3.to the end, is grounded wholly vponupon God, not vponupon any thing that is in himselfe. 1. Pet. …. 2. Peter saith of the faithfull, that their faith and hope is in God. The maine argument against the certainety of saluation, is the vncertainety of perseuerance. Now I hauehave shewed you in the proofe of the Doctrine, that the faithfull may bee certaine of their perseuerance vntounto the end. Psal. 1… 8. 8. The Lord will p…rfect that which concerneth me, Phil. 1. 6. Being confident of this very thing, that h…e which hath begunne a good Worke in you, will performe it, vntill the day of Iesus Christ. VponUpon what ground (will you say) is this certainety built? Surely not vponupon any thing that is in vsus (for we are exceeding variable, and apt to fall, and when we had our saluation in our owne keeping, though wee were then farre stronger than now we are) we lost it quickly. But now our state in Christ is in this p. 340respect better than it was in Adam: we cannot now lose it, because it is not in our own keeping, our assurance of perseuerance is grounded wholly vponupon God. If we looke vponupon our selues, we see cause of feare and doubting; but if we looke vp to God, we shall finde cause enough of assurance, Psal. 61. 2, 3. Leade me vntounto the Rocke that is higher than I: for thou hast beene a shelter for me, and a strong Tower. 2. Tim. 2. 19. The foundation of God is sure. This Rocke how sure it is, you shall see in three points.

1. We are maruellous vnconstant and fickle in our louelove to God, and good things; we are apt quickly to turne out of the good way, Iudg. 2. 19. but God is constant and vnchangeable in his louelove, I hauehave loued thee with an euerlasting louelove, Ier. 31. 3. The decree and counsell of God is vnchangeable, I am the Lord, I change not, Mal. 3. 6. From hence the faithfull man reasoneth thus: By his spirit which I know he hath giuen me, I am sure God elected, and loued me in Christ, before all worlds: for he neuer bestowed iustifying faith on any, but on such, so many as were ordained vntounto eternall life belieued, and none but they, Acts 13. 48. therefore true faith, is called the faith of Gods Elect, Tit. 1. 1. he neuer called any to the louelove and obedience of his truth, but such, whom he did predestinate, them he also called, Rom. 8 30. Therefore I am sure, that how vnconstant and vnchangeable, how prone soeuer I am to fall; yet I shall neuer fall finally: for he is constant, in him is no variablenesse, neither shadow of changing, Iames 1. 17. His decree is immutable: it is not possible, that any whom he hath elected should perish, if it were possible, they shall deceiue the very elect, Matth. 24. 24. his louelove that he hath borne to any in Christ, is vnchangeable, hauing loued his own which were in the world, he loued them to the end, Iohn 13. 2. For, his louelove was free, not occasioned by any goodnesse he foresaw would be in vsus; but the cause of it was his owne good pleasure onelyonly, Ephes. 1. 5. At that time when he did perfectly foresee how ignorant, weake, vntoward, vnconstant, vngracious we would be, yet euen then he set his louelove vponupon vsus: and what should then alter, or alienate his affection from vsus? Therefore God speakes thus of his louelove to his Elect, Ieremie 31. 3. I hauehave loued thee with an euerlasting louelove: therefore in mercy hauehave I drawne thee. Esay 54. 10. My kindnesse shall not depart from thee, saith the Lord, that hath mercy on thee. Esay 64. 5. In those is continuance, and wee shall bee saued. When God hath once drawne a man by his spirit to the faith and obedience of his truth, he may then be sure he hath loued him with an euerlasting and vnchangeable louelove. Rom. 11. 29. The gifts and calling of God are without Repentance. VponUpon this Dauid grounded his comfort and assurance, Psalme 25. 6. Remember Lord thy tender mercies, and louing kindnesse, for they hauehave beene for euer. And thus he stirres vp all Gods people to doe, Psalme 118. 2, 3, 4. Let Israel, and the house of Aaron, and they that feare the Lord now say, that his mercy endureth for euer.

2. We are weake and vnable to resist the least tentation, much lesse those mighty enemies that we hauehave to encounter with; and therefore Christ bids vsus, Mat. 26. 41. Watch and pray, that yee enter not into temptation: We might (for any strength that is in vsus) fall quite away from God eueryevery day. But the Lord our God is strong, and of power sufficient, to keepe that that is committed vntounto him, 2. Tim. 1. 12. I suffer, and am not ashamed; for I know in whom I hauehave beleeued, and I am perswaded that hee is able to keepe that that I hauehave committed vntounto him, vntill that day. Wee are kept, saith Peter, 1. Pet. 1. 5. by the power of God through Faith vntounto Saluation. This reason our Sauiour giues for the perseuerance of the faithfull, Iohn 10. 28, 29. They shall neuer perish, neither shall any plucke them out of mine hand: my Father which gaue them mee is greater than all, and none is able to plucke them out of my Fathers hand. This is that that keepes the Faithfull from p. 341falling irrecouerably. Psal. 37. 24. Though he fall, hee shall not be cast off; for the Lord putteth vnderunder his hand.

3. We do enough eueryevery day to deserue that God should take his holy spirit from vsus, and cast vsus off for euer. But, though we deserue no better, Christ hath deserued, that God should continue his grace and fauour towards vsus vntounto the end: and this is that, that is sealed and confirmed to vsus in the Lords Supper: yea, he continually pleades this merit of his for vsus before his Father, and makes intercession for vsus. The cause why Peter, though he fell fearefully, yet could not fall totally nor finally, was that Prayer that Christ made for him, Luke 22. 31, 32. Now looke what prayer Christ made for Peter, he made for all the faithfull, as is plaine, Iohn 17. 20. neither pray I for these alone, but for them also which shall beleeue on me, through their word. And this is a chiefe part of that prayer he makes for them, verse 11. Holy Father, keepe them in thy Name, euen them that thou hast giuen me: and verse 15. I pray not, that thou wouldst take them out of the world, but that thou keepe them from that euill one: And that prayer was but the summe of that intercession, that he makes for vsus continually, at the right hand of his Father, Heb. 7. 25. He is able perfectly to saue such as come to God by him, seeing hee euer liueth to make intercession for them. And therefore (to conclude) seeing the Faithfull hauehave such a rocke to build their assurance vponupon, what maruell is it though they be so fully assured, and vndoubtedly perswaded of their saluation?

Lecture the seuentie fiue. December 11. 1610. IOHN IIII. XLII.

IT followeth now that we proceede to the Vse that is to be made of the former Doctrine: for it is certainely a Doctrine of great vse. And in teaching you the vse of this Doctrine, I might first apply it to the confutation of the Papists, who directly contradict this Doctrine, which hath beene so clearely and euidently confirmed vntounto you by the holy Scriptures. But that I hold not to be so needefull or profitable in this place; specially, because in confuting the errour of the Papists in this point, I should but repeate what I hauehave already taught in the confirmation of the Doctrine. I will therefore make but three Vses of this Doctrine: whereof the first shall be for Exhortation, the second for Reproofe, the third for Comfort.

First, if a man may in this life grow so certainely and vndoubtedly assured Vse 1.of Gods fauour, and of his eternall saluation, we are all to bee exhorted by all meanes to seeke for this certainetie. 1. Many thinke they hauehave faith, that yet are not, nor euer were certaine of their saluation; hauehave no assurance from God what hee meanes to doe with them; what shall become of them after this life; but goe blundring on in an vncertaine opinion, or wauering hope of Gods fauour, and rest in that, neuer seeking for any certainety. 2. Some that are possessed with the spirit of bondage, and often vexed with terrible doubts and feares about this matter; yet will neuer set their hearts to seeke for this certainety. 3. Some that hauehave felt in themselues this comfortable assurance, and now through their folly hauehave lost it, yet seeke not to recouer it, as if it were a matter of no worth. Well, we are, I say, to be exhorted to vse all good meanes, to be deliuered from the spirit of bondage, and not to rest in an vncertaine opinion or wauering hope, but to seeke to hauehave this assurance; if we hauehave lost it, p. 342labour to recouer it; if we hauehave it, take heed we lose it not. Cause not the light of his countenance to fall, as Iob speakes of himselfe in another case, Iob 29. 24. Heb. 10. 35. Cast not away your confidence. This is the exhortation of the Apostle, 2. Pet. 1. 10. GiueGive diligence to make your calling and election sure: for if yee do these things, yee shall neuer be moued. As if he should say, This certainety may be attained vntounto, if ye be diligent. If we hold any land, or lease, we will spare no paines nor cost, to make it as sure as we can, specially if we hauehave euer an aduersary that contends with vsus about it: how much more doth it stand vsus vponupon, to make this certaine? This is a matter we can neuer make too sure. Paul prayeth for all the faithfull, Col. 2. 2. That their hearts may be comforted in all riches of the full assurance of vnderstanding. And Verse 7. That they may bee rooted and built in Christ, and stablished in the Faith, abounding therein with thankesgiuing. And for the Ephesians he prayeth, Ephes. 3. 17, 18, 19. That being rooted, and grounded in (the assurance of Gods) louelove, they might be able to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the louelove of Christ which passeth all knowledge, that they might bee filled with all fulnesse of God.

Mee thinkes, I should not neede to vse reasons to perswade, and moue you to seeke for this assurance; yet, because we hauehave all so great neede to be stirred vpto this duty, I will giuegive you a few. First, it would free the heart from all slauish feare that vexeth and disquieteth it, and worke a maruellous quietnesse, and holy security in it. Psalme 46. 1, 2, 3. God is our hope and strength, therefore will we not feare, though the earth be moued, though the mountaines fall into the midst of the sea, &c. Rom. 8. 31. If God be on our side who can be against vsus? And without this we can hauehave no true quietnesse of minde, specially, in the time of extreme danger. Secondly, it would make our hearts maruellously comfortable, and chearefull in eueryevery estate, 1. Pet. 1. 8. You beleeue, and reioyce with ioy vnspeakeable. In prosperity it would giuegive a sweet rellish to all Gods blessings, Ioh. 29. 3.—7. Iob, speaking of the comfort he tooke in all Gods blessings, in the time of his prosperity, in the recreations and delights of his youth, in his house, in his children, in his riches, in the honour that God gaue him; he alledgeth this for the reason of it, Verse. 3. His light shined vponupon my head. Yea euen in affliction it would make vsus comfortable, Rom. 5. 3. Neither doe we so onelyonly, but we reioyce in tribulations: and without this we can hauehave no true ioy, but eyther, 2. Cor. 5. 12. reioyce in the face not in the heart, or for a very short moment; our ioy will be, as Eccles. 7. 8. like the noise of thornes vnderunder the pot, so is the laughter of fooles. Thirdly, it would make vsus able to go to God in prayer, at all times with boldnesse and delight, Iob 23. 26. Thou shalt then delight in the Almighty, and lift vp thy face vntounto God. But on the contrary, he that wants this assurance, can take no comfort or delight in prayer, will he delight himselfe in the Almighty, will he alwaies call vponupon God? Iob 27. 10. Fourthly, to conclude, we hauehave no true Faith, vnlesse we striue for this assurance: and what hauehave we to yeeld vsus comfort in life or death, if we be without Faith? Without faith it is impossible to please God, Heb. 11. 6. Now though a man may hauehave a true Faith, and yet so weake, that he may want this assurance for a time, or hauehave it in great weakenesse; yet without a mourning for, and striuing against our doubtings, without a seeking for this certainety, there can be no true Faith in vsus, the poore man whose childe was possessed, had much vnbeliefe and doubting in him, but he wept for it and cryed to Christ for help against it, Mar. 9. 24. For Gods Spirit wheresoeuer it is, lusteth against the flesh, Gal. 5. 17. That makes the Apostle say, Heb. 3. 6. His house we are, if we hold fast our confidence, and the reioycing of our hope vntounto the p. 343end. Now if we desire to attaine to this certaine assurance of Gods fauour, and of our saluation; to keepe it when we hauehave it, to recouer it when we hauehave lost it; I will shew you some of the principall meanes, whereby this may be obtained.

The first is, to esteeme highly of it, and account it our chiefe treasure and happinesse; for then our heart will be euer vponupon it, then we will looke to it, and be affraid to lose it, where your treasure is, there will your heart be also, Matth. 6. 21. the wise Merchant when he had found the treasure and resolued to purchase it by parting with all that he had, did hide it so, that he might not lose it, Matth. 13. 44. The chiefe cause why many hauehave so little assurance of their saluation, is, for that they make no reckoning of it; there be a thousand things they regard more than it. Dauid made another manner of reckoning of it, Psal. 4. 6. Many say who will shew vsus any good, but Lord lift vp the light of thy countenance vponupon vsus. As if he should say, Let me see it, and be assured of it; that will suffice me. And 63. 3. Thy louing kindnesse is better than life. And 80. 7. Cause thy face to shine, and wee shall be saued.

The second meanes is, to vse diligently and conscionably the exercises 2.of Religion, and parts of Gods worship: for they are all ordained of God, to worke this assurance in our hearts. First, the reading of the Word, 1. Iohn 1. 4. These things write we vntounto you, that your ioy may be fu…l. Secondly, the hearing of the Word, Luke 1. 77. The ministry of the Word is ordained of God, to giuegive knowledge of saluation to his people for the remission of their sinnes. Thirdly, the receiuing of the Sacrament; for eueryevery Sacrament is ordained to bee a seale of the righteousnesse of Faith, Rom. 4. 11. Fourthly, Prayer, Iohn 16. 24. Aske, and yee shall receiue, that your ioy may bee full: And this may be said generally of all the exercises of Religion. Therefore Dauid giues this for one reason, why he did so desire to dwell in Gods house, that he might behold the beauty of the Lord, Psal. 27. 4. A chiefe cause why many want this assurance, is, for that they vse not these parts of Gods worship constantly and conscionably.

The third meanes is, to keepe a good conscience carefully. Pro. 15. 15. A good conscience is a continuall feast. Peace and confidence is oft ascribed 3.to the practice of piety, Matth. 7. 24. Hee that heareth of me these words, and doth the same, is like to him that builds on a rocke. Experience and practice of godlinesse, are chiefe meanes to worke this full assurance, 1. Tim. 6. 18, 19. Charge them that are rich, that they doe good, laying vp in store for themselues a good foundation against the time to come, that they may lay hold on eternall life. 2. Pet. 1. 5. Ioyne vertue with faith, and with vertue knowledge, temperance, patience, godlinesse, brotherly kindnesse, louelove. Then followeth, verse 10. GiueGive diligence to make your calling and election sure: for if you doe these things, ye shall neuer fall. And verse 11. For by this meanes, an entrance shall bee ministred to you aboundantly, into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. On the other side, the chiefe cause why many can neuer grow to any assurance, and many hauing had it, hauehave lost it, is the neglect of a good conscience, their falling into sinnes against their conscience. Me thinkes, this should hauehave great force to restraine men from sin: see what adoe Gods deare seruants hauehave had, to recouer their certainty and comfort, when they hauehave falne into foule sinnes, Psal. 51. 8. Make me to heare ioy and gladnesse. Verse 11. Cast me not away from thy presence. Verse 12. Restore me to the ioy of thy saluation.

The fourth meanes is to obserue our owne waies diligently: and when we hauehave slipped into any sinne, to humble our selues speedily before God, in the sense and acknowledgement of it, and to seeke peace with him. p. 344This is a sure way to preserue our assurance. Iob 13. 15. Though hee slay me, I will put my trust in him, and I will reproue my waies in his sight. Psal. 32. 5. Then I acknowledged my sinnes vntounto thee, neither did I hide mine iniquity: for I thought, I will confesse against my selfe my wickednesse vntounto the Lord, and thou forgauest the punishment of my sinne. And this all Gods children hauehave oft found by experience, that they neuer had a more sweet sense and assurance of Gods louelove, than when they most deepely humbled themselues before him; in the free acknowledging and bewailing of their sinnes. When they hauehave sowed most teares (this way) they hauehave reaped most ioy, Psal. 126. 5. When they hauehave beene most ready to accuse themselues, the Lord hath beene most ready to iustifie them, as we see in the example of that Publican, Luk. 18. 14. When they hauehave cast themselues lowest, the Lord hath lifted them vp highest this way, Humble your selues in the sight of the Lord, and he shall lift you vp, Iam. 4. 10. The more humble and poore we are, the fitter we are to trust in God, I will leaue in the midst of thee an afflicted and poore people, and they shall trust in the name of the Lord, Zeph. 3. 12.

The last meanes to maintaine this comfortable assurance of our saluation, is to make continuall obseruation of the experiments of Gods fauour 5.we daily receiue, and of the vndoubted fruits of Gods grace we finde in our selues: for experience breeds hope, Rom. 5. 4. So saith Dauid, Psal. 71. 5, 6. Thou art my hope, O Lord God, thou art my trust from my youth, my praise shall bee alwaies of thee. 2. Cor. 1. 10. Who deliuered vsus from so great a death, and doth deliuer vsus, in whom we trust, that hereafter hee will deliuer vsus. And for obseruing the fruits of Gods grace in our selues, see what stead it stood Iob in, Chap. 29. and 30. and Gal. 6. 4. Let eueryevery man prooue his owne worke, and then shall he hauehave reioycing in himselfe alone, and not in another. And thus much for the first Vse.

Lecture the seuentie sixe. December 18. 1610. IOHN IIII. XLII.

THe second Vse of this Doctrine, is for the examination and tryall of that confidence and assurance we seeme to hauehave of Gods fauour, and Vse 2.of our owne saluation. For it is certaine, that many a man hath had a false peace and perswasion of Gods fauour, and of his owne saluation. 1. Cor. 10. 12. A man may thinke he stands that doth not. To most wicked men God saith, Ier. 3. 4. Didst thou not still cry vntounto me, Thou art my father, and the guide of my youth? Micah 3. 11. Yet they will leane vponupon God, and say, Is not the Lord among vsus, no euill can come to vsus? Yea, they count them beasts that make any doubt of this, they wonder to see Gods children so full of doubts and feares; and conclude from thence, That either they hauehave beene notable hypocrites, and more notorious sinners than other men, or else that they are madde and franticke: And for one that Sathan hath ouerthrowne by desperation, there are twenty whom he hath ouerthrowne with this false assurance. We are therefore to be exhorted to examine our assurance. Pro. 8. 26. Hee that trusteth in his owne heart, is a foole. For, as the true assurance of Gods fauour, is a comfortable thing; so is a false peace and assurance one of the most grieuous iudgements that can befall a man. Esay 29. 9, 10. When he had said, Stay your selues and wonder; he addes this to bee the iudgement they should wonder at: p. 345The Lord hath couered you with a spirit of slumber, and hath shut vp your eyes. Of the two, it were better for a man to be vexed with continuall doubts and feares, than to be lulled asleepe with such an assurance. For, besides that it keepes a man from seeking to God, it will not hold, but faile him, when he shall hauehave most need of it. Iob 11. 20. Their refuge shall perish, and their hope shall be sorrow of minde. As the Apostle saith of true confidence, Heb. 10. 35. Cast not away your confidence, which hath great recompence of reward. So may I say on the contrary side to wicked men, Cast away this your confidence, for it shall hauehave no recompence of reward.

I will therefore giuegive you some notes, whereby you may try whether the assurance you hauehave of Gods fauour, and the peace you finde in your selues, be from faith or from presumption.

1. From the time when first we came vntounto this assurance. They that hauehave this false assurance, hauehave had it from their Mothers wombe, they were neuer of other minde, they were neuer troubled with any feares or doubts this way: But the faithfull can say, there was a time when they had the spirit of bondage in themselues, which wrought much feare, and after that had soundly humbled them, then they came to this comfortable assurance. This is the ordinary way, yee hauehave not receiued the spirit of bondage againe to feare, but yee hauehave receiued the spirit of adoption whereby wee cry Abba Father, Rom. 8. 15.

2. From the meanes whereby it was wrought in vsus. For, the assurance that the faithfull hauehave, was first wrought in them by the Ministry of the Word, and is thereby daily increased, I create the fruit of the lips, peace, peace, Esay 57. 19. They that hauehave this false assurance, neuer found comfort in the Word, neuer cared for it, nay, if any thing euer interrupt their peace, it is that; the seldomer they heare it, the more quiet they are in their minde, Apoc. 11. 10. These two Prophets vexed them that dwelt on the earth.

3. From the grounds whereupon our assurance is founded and built. For, their assurance that hauehave this false peace, is grounded, 1. Eyther vponupon Gods temporall blessings, Hos. 12. 8. I am become rich, I hauehave found me out substance: in all my labours they shall finde none iniquitie in mee, that were sin. Or 2. VponUpon a generall perswasion of Gods goodnesse, and Christs merits, Ieremie 3. 5. Will hee keepe his anger for euer? Will he reserue it to the end? Matth. 7. 2…. Not eueryevery one that saith, Lord, Lord. Or 3. VponUpon some ciuill vertues that they discerne in themselues, which many other doe want, as that proud Pharisee did, God I thanke thee that I am not as other men are, extortioners, vniust, adulterers, or euen as this Publican, Luke 18. 11. Whereas the faithfull (as you hauehave heard in the Doctrine) ground their assurance vponupon Gods Word, vponupon the Testimony of Gods Spirit, vponupon the Vnchangeablenesse of Gods LoueLove, and All-sufficiency that is in him, to keepe that that is committed to him.

4. From the measure of this assurance. For, the faithfull hauehave not this assurance so perfect, but they are oft troubled with doubts and feares. Gal. 9. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to another. They finde cause to cry, as Marke 9. 24. Lord, I beleeue, helpe mine vnbeleefe. But they that hauehave this false assurance are most confident, and neuer hauehave any doubts. Luke 11. 21. When the strong man armed keepes his pallace, the things that hee possesseth are in peace.

5. The fift and last difference, is from the effects and fruits of this assurance. For in the naturall man, his assurance of Gods fauour workes no change at all in his life, makes him neuer the better: He hath no more p. 346feare to offend God because of this, no more care to please him: He can commit very hainous sinnes, and neuer be troubled with them, they neuer interrupt the peace of his conscience. Psal. 64. 4. They shoote in secret at the perfect, suddenly doe they shoot at him, and feare not. Yea, his very assurance that he pretends he hath of Gods fauour, emboldneth him to sin. Ieremie 3. 4, 5. Didst thou not still cry to me, Thou art my Father, &c. but thou doest euill euen more and more. They are wicked: therefore can they hauehave no true peace, there is no peace saith my God to the wicked, Esay 57. 21. But on the other side, the true assurance that Gods Spirit workes in the faithfull, makes them carefull to please God, fearefull to offend him. Psalme 26. 3. Thy louing kindnesse is before mine eyes: therefore hauehave I walked in thy truth. Psal. 119. 166. Lord, I hauehave trusted in thy saluation, and hauehave done all'thy comman. dements. 1. Iohn 3. 3. EueryEvery one that hath this hope in him purgeth himselfe, euen as hee is pure. And indeed none can hauehave any true trust in God, but such as feare him, Psalme 115. 11. Yee that feare the Lord, trust in the Lord. For God vseth not to speake peace to any, but to his Saints, and such, as he doth withall by his grace restraine that they turne not againe vntounto folly, Ps. 85. 8.

The third Vse of the former Doctrine, is for the comfort of such as doe vnfainedly feare God, and hauehave sometimes had an vndoubted assurance Vse 3.of their saluation, and hauehave now lost the feeling of it. This hath beene the case of many of Gods seruants, and may be the case of eueryevery one of vsus. You know the Church complaines of this, I sought him whom my soule loueth, I sought him but I found him not, Cant. 3. 1. And how oft doth Dauid complaine, That his soule cleaued to the dust, Psal. 119. 25. That is melted for heauinesse, verse 28. That his spirit was in perplexity, and his heart within was amazed, Psal. 143. 4. Lord, why doest thou reiect my soule, and hidest thy face from mee, Psal. 88. 14. Hee said in his haste hee was cast out of Gods sight, Psal. 31. 22. Yea secondly, sometimes he continued in this estate a great while together. Psal. 13. 1. How long wilt thou forget me, O Lord? how long wilt thou hide face from me? Psal. 119. 82. Mine eyes faile for thy promise, saying, When wilt thou comfort me? And thirdly, he had these fits oftentimes also, Psal 88. 16. From my youth I suffer thy terrours. Seeing therefore the dearest of Gods children doe oft lose this comfortable assurance, and when they hauehave lost it, are so apt to conclude against themselues, that they were neuer in the state of grace, they neuer had true faith; I will therefore giuegive you fiue Rules for the comfort of such as are thus distressed.

1. The first is to search out the speciall sinne that hath depriued thee of this comfort, and repent of it. This Rule is prescribed, why is liuing man sorrowfull? Let vsus search and trie our waies, and turne againe vntounto the Lord, Lam. 3. 39, 40. Thus did Dauid recouer his comfort, when I kept silence, my bones waxed old, through my roaring all the day long, and I acknowledged my sin vntounto thee, &c. and thou forgauest the iniquity of my sinne, Psalme 32. 3, 4. 5.

2. To call to minde the grace that in former times thou hast felt in thy selfe, whatfaith, and feeling, and comfort in prayer; what care of a good conscience thou art sure thou hast had in thee heretofore: for from thence thou mayest boldly conclude, That there is grace in thee still, though thou canst not now feele it, the gifts and calling of God are without repentance, Rom. 11. 29. This rule Dauid followed, when he had lost his feeling of Gods fauour and grace. Psal. 77. 5, 6. Then I considered the daies of old, and the yeares of ancient time: I called to my remembrance my songs in the night. And 143. 5. Yet doe I remember the time past.

3. To search thine owne heart diligently, and thou shalt obserue (euen p. 347when thou art at the worst) certaine notes of grace in thee. Now there is no Christian, but when he is at the worst, and hath least feeling of his Faith, and of the certainety of his saluation, but if he would looke into himselfe, he should finde these graces in himselfe: 1. That hee yeelds not to his infidelity, but striues against it, and grieues vnfainedly that he hath lost the assurance of Gods fauour. Psalme 77. 2. His soule refused comfort. Uerse 3. His spirit was full of anguish. Verse 10. And I said, this is my death. 2. That he desires aboue all things, and seekes vnfainedly and earnestly to recouer his feeling of Gods fauour againe. Cant. 3. 1, 2, 3. The Spouse sought her Beloued in her bed, verse 1. about in the City by the streets, and by the open places, verse 2. enquired of the Watchmen for her Beloued, verse 3. So saith David of himselfe, when his spirit was in perplexity within him, Psalme 143. 6. I stretched forth mine hands vntounto thee, my soule desireth after thee, as the thirsty Land. 3. That though he hauehave no feeling of Gods louelove to him, yet he loues God, and desireth to please, and honour him, is affraid to doe any thing that might offend him. Psalme 44. 18, 19. Our heart is not turned backe, neither hauehave our steps declined from thy way, though thou hast smitten vsus downe to the place of Dragons, and couered vsus with the shadow of death. Now if any one of these graces be in thee, thou maist be sure thou art aliue. As if we discerne in one that (by many likelihoods) seemeth to be dead, that he eyther breatheth, or moueth, or heareth, we are sure there is life in him: So is it in this case. And eueryevery Christian is bound (in the affliction of his conscience) to take notice of that grace that is in him, as well as of that corruption that is in him, that he may be as well thankfull to God for the one, as he is humbled for the other. 1. Thess, 5. 18. In all things giuegive thankes: for this is the will of God in Christ Iesus toward you. This rule Dauid followed, Psalme 77. 6. I communed with mine owne heart, and my spirit searched diligently.

4. Vse the benefit of their aduice, that can better iudge of thine estate, than thou thy selfe, for the present, canst. This rule the Apostle prescribeth, Is any sicke among you? Let him send for the Elders of the Church, and let them pray ouer him. And the prayer of faith shall saue the sicke, and the Lord shall raise him vp; and if hee hauehave committed sinnes, they shall be sorgiuen him. Confesse your faults one to another, and pray one for another, Iames 5. 14, 15, 16. and this course the Church tooke, when by her secret and priuate endeauours in her bed by night, she could not finde her beloued, she went out into the streets of the City among her godly acquaintance for their helpe; and when that would not serue, she sought helpe of the watchmen and Ministers of the Church, Cant. 3. 2, 3.

5. Lastly, rest assured, that though thou hauehave for the present lost it, yet thou shalt, before thou goe hence, recouer thy assurance and comfort againe. See this in that prayer of Dauid, grounded (doubtlesse) vponupon Gods promise, Psalme 39. 13. Stay thine anger from mee, that I may recouer my strength before I goe hence, and be not. Yea, be thou sure it will returne with aduantage, as the seed that is cast into the ground vseth to doe. Psalme 97. 11. Light is sowne for the righteous, and ioy for the vpright in heart.

Hauing now finished this Doctrine, which we hauehave learned from the second part of the Text, viz. the certainety that was in the Faith of these Samaritans; it followeth now, that we proceed vntounto the third, viz. the meanes whereby they were brought to this certainety, the ground whereupon they did build their Faith; and that they say, was not the saying of the Woman, but the hearing of him themselues. And p. 334duplicate page p. 347duplicate page p. 334duplicate page p. 347duplicate page p. 348from hence we hauehave this Doctrine to learne:

That the Faith and Religion of Gods Elect, is not grounded vponupon the testimony of any man, but vponupon Gods owne Word only. The iudgement that others, whom we reuerence and respect, hauehave of Religion, and the testimony that they giuegive vntounto it, causeth vsus at the first to hauehave a good opinion of it: the State, learned men, parents, and friends, specially the good example of those that professe it, hauehave great force thus farre: thus the Apostle saith, that they that obey not the Word may without the word be won by the conuersation of their wiues, 1. Pet. 3. 1. And we are to hold it a great mercy of God, that we were borne, and brought vp not among Papists, or Infidels, but in the Church of God, where his true Religion was professed, and where we might enioy these helpes, so the Apostle saith, that men shall glorifie God in the day of their visitation, that they liued among such as by whose godly and honest conuersation, they were won to a liking of the true Religion which they did professe, 1. Pet. 2. 12. But yet all this will not bring vsus to Faith, or certainty in our Religion, till we heare God himselfe speak, and giuegive testimony to it in his holy Word. Iohn Baptist gaue testimony to Christ: and because the Iewes had a reuerent opinion of Iohn, they also (for a while) conceiued highly of Christ; and yet they could not certainely beleeue he was the Messias. Why? Because they could not heare God himselfe speake, and giuegive testimony to it in his holy Word: yee sent vntounto Iohn and he bore witnesse of me, &c. and the workes that I doe beare witnesse of me; and the father himselfe hath borne witnesse of me; yee hauehave neither heard his voice at any time, nor seene his shape; And ye hauehave not his word abiding in you: search the Scriptures, &c. Iohn 5. 33, 35, 37, 38, 39.

2. The Ministry of the Word, brings vsus not onelyonly to a good opinion of Religion, and to an outward profession of it, but workes Faith and Certainety in our consciences, Faith comes by hearing, Romanes 10. 17. But the meanes whereby it workes this Faith and Certainety in vsus, is the Word it selfe, by causing vsus to see the ground of that it teacheth vsus to beleeue in the Word: therefore Paul saith, Acts 26. 22. Hauing obtained helpe of God, I continue vntounto this day, witnessing both to small and great: saying none other things, than those things which the Prophets and Moses did say should come. When once we heare God in his Word to teach vsus any truth, then are we certaine of it, and not before. Acts 17. 11, 12. Therefore many of them beleeued. Then we beleeue no longer, because men teach vsus, but for that we are taught of God himselfe: and though they that did first teach vsus, and draw vsus to a liking of the truth, should fall from it, yet will not wee forsake it, when once wee can say wee hauehave heard him our selues.

The Reason of the Doctrine is, that all men are subiect to errour; and Reason.therefore their testimonie is too weake a foundation to ground our Faith vponupon: and on the other side, there is no possibility of errour in Gods Word: eueryevery man is a lier, that is, subiect to be deceiued himselfe and so to deceiue others, Romanes 3. 4. Psalme 93. 5. Thy testimonies are very sure.

To shew the difference betweene our Religion, and that of the Papists, Use 1.and whether hath most certainety. The Papist grounds his Faith vponupon the testimony of the Church, I will not say of what Church: but say it were the true Church of Christ, yet it consisteth onelyonly of men that are subiect to errour; and consequently, the conscience cannot with any certainety relye vponupon the testimony thereof. But we ground our Faith onelyonly vponupon the Word of God.

p. 349Obiect. 1. How can we know the Scripture to be the Word, but by the testimony of the Church?

Answ. Indeede, the testimony of the Church doth first incline vsus to thinke, that the Scripture is the Word of God, and makes vsus willing to heare and reade it: but after we, by hearing and reading it, attaine to further certainety and assurance: for God himselfe speaketh to vsus in the Scriptures, hee spake by the mouth of his holy Prophets which hauehave beene since the world began, Luke 1. 70. God at sundry times, and in diuers manners spake in times past vntounto the fathers by the Prophets, Heb. 1. 1. and that so clearely and euidently, that the faithfull are vndoubtedly assured, it is he that speaketh, it is indeed his Word. And they can say, as Cant. 2. 8. It is the …oice of my Belou…d. And 5. 2. It is the voice of my B…loued that knocketh. This is promised to the faithfull, Esay 52. 6. They shall know in that day, that I am he that doth speake, behold it is I. Iohn 7. 17. If any man will doe his will, he shall know of the Doctrine, whether it be of God, or whether I speake of my selfe. And indeed, if we could not now be vndoubtedly certaine, that it is indeede Gods Word, the case of the Church were worse now, than it was when God spake to his people in visions and dreames; for they were (without any externall testimony from men) fully assured then, that it was the Lord himselfe indeede that spake vntounto them, if Abraham had not beene so, hee would not hauehave beene so forward to sacrifice his Sonne, Gen. 22. 3. nor Cornelius in obeying the commandement he had receiued in a vision to send for Peter, Acts 10. 7. After Paul had seene the vision, immediately hee endeuoured to goe into Macedonia, assuredly gathering that the Lord called him to preach the Gospel vntounto them, Acts 16. 10. No it is certaine, that we may be more sure that God speakes to vsus in his Word, than they could be of his speaking vntounto them in visions, 2. Peter 1. 19. Wee hauehave also a more sure word of prophesie.

Obi…ct. 2. The Scriptures are obscure, and no man can be certaine of the sense of them, but by the Church.

Answ. 1. To the naturall man indeede they are obscure, the naturall man receiueth not the things of the spirit of God, 1. Cor. 2. 14. 2. But in themselues they are plaine and cleare to them, whose eyes God hath opened, the entrance into thy Word giueth light, it giueth vnderstanding vntounto the simple, Psal. 119. 130. 3. God hath promised to teach all his Elect, and to giuegive them his Spirit to open their mindes, that they may vnderstand the Scriptures in those points, the knowledge whereof is necessary to their saluation, they shall be all taught of God, Ioh. 6. 45.

Seeing all are bound to seeke for certainety in the matters of their Religion, Vse 2.we are all to be Exhorted: First, That we would in these matters not rest vponupon the credit of any man, but seeke to ground our consciences vponupon the Word of God; else will we be found in the day of tentation, no better than the foolish man that built vponupon the sand, Matth. 7. 26. Secondly, That we would labour to bring good and honest hearts to the reading and hearing of the Word, because to such onelyonly the promise is made, that God by his Spirit will instruct them, What man is hee that feareth the Lord? him shall hee teach in the way that he shall choose, Psalme 25. 12.

Followeth now the fruit and effect, whereby they testified their Faith; Viz. the open profession they make of it to the Woman, that first drew them to Christ: which teacheth vsus this Doctrine:

That he that hath true Faith, will be ready to make profession of it, when occasion shall be offered, with the heart man belieueth vntounto righteousnesse Doct.and with the mouth confession is made vntounto saluation, Rom. 10. 10. Wee p. 350hauing the same spirit of faith, according as it is written, I beleeued and therefore hauehave I spoken, we also beleeue, and therefore speake, 2. Cor. 4. 13.

God sets vp the light of his grace in no mans heart, for his owne priuate vse onelyonly, but that it might giuegive light vntounto others, men light not a candle, and Reason.put it vnderunder a bushell but on a candlesticke, and it giueth light euen to all that are in the house, Matth. 5. 15.

1. To reprooue the Nicodemites of our time, such as pretend to hauehave Faith, and to hauehave receiued the louelove of Gods truth; and yet are ashamed, Vse.or affraid to make profession of it among such, as will hate or scorne them for it: such I would wish to meditate of these two places, Iob 6. 10. Then should I yet hauehave comfort, yea, I would harden my selfe in sorrow, let him not spare: for I hauehave not concealed the words of the holy One. And Matth. 10. 32, 33. Whosoeuer shall confesse mee before men, him will I confesse also before my Father which is in Heauen: but whosoeuer shall deny me before men, him will I also deny before my Father which is in Heauen.

2. To reprooue the Hypocrites, who will pretend to hauehave grace: and yet no man of iudgement that conuerseth with them, is able to discerne it, eyther in their words or deeds. One principall way, whereby we are to make profession of our Religion, is a holy life, Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen, Matth. 5. 16. A verball profession without this, is little worth.