then said yee shall not adde vnto the word which I command you neither shall yee diminish ought from it Deut. 4. 2. but now they giue a perfect direction to the whole Church that shall be to the end of the world It is said that the whole houshold of God is built vpon the foundation of the Apostles and Prophets Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem Apoc. 21. 14. 3. That had additions made to it in euery age to this neuer shall be any Therefore the Apostle Iohn who liued to see all the bookes of the New Testament written and the whole body of the Canonicall Scripture perfected and to giue his testimony to them all concludes his booke of the Reuelation which is the last of them all and of the same and no more diuine authority then all the rest and so sets his seale to the whole Canon I testifie vnto euery man that heareth the words of the prophecy of this booke If any man shall adde vnto these things God shall add vnto him the plagues that are written in this booke Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times and the times of Christ Hebrewes 1. 1 2. At sundry times and in diuers manners God spake in old time to our fathers by the Prophets in these last daies hee hath-spoken to vs by his Sonne 1. We haue a more excellent and perfect teacher giuen vs then they had they had the Prophets we haue the Sonne of God himselfe 2. Then God reuealed his will at sundry times now all at once In which respect also thirdly it is to be marked that he calls that time wherein Christ and the Apostles liued the last dayes as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world 1. Cor. 10. 11. Why are they called so so many 100. yeares so many ages before the worlds end Surely because there shall be no more alteration made in Religion the will of God shall be no further reuealed then it was then there shall be no more additions made to that which Christ hath taught vnto his Church The Reasons of this Doctrine are three 1. It is a part of Christs Mediatorship and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church so Peter interprets and applies that place of Moses to be meant of Christ For Moses truely said vnto the Fathers a Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. yea he is called the onely Doctour and teacher of his Church Matth. 23. 8. 10. One is your Doctour to wit Christ. 2. There was no want of ability in him to reueale the whole will of his Father to the Church For Iohn 1. 18. Hee is in the bosome of his Father and knew all his secrets and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge 3. There was no want of faithfulnesse in him he was faithfull in his office as Moses Hebrewes 3. 2. yea more faithfull then Moses Heb. 3. 5 6. This Doctrine serues for the improouing and conuincing of three errors First Of the Papists that deny the perfection of the Scriptures and still adde traditions and vnwritten verities vnto them Christ hath taught vs all things and whatsoeuer he taught vs he taught it in his owne life time and in the daies of the Apostles And whatsoeuer he taught in his owne person is contained in the Scriptures Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures Acts 26. 22. The Scriptures before Christ and his Apostles had put the last hand vnto them and reuealed all the will of God were perfect and sufficient to keepe men from damnation Luke 16. 29. To make them wise to saluation 2. Tim. 3. 15. so as the Church then needed no traditions nor indeed might receiue any how can they then be vnperfect now The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles iudging them temporary and abrogating them at their pleasure and esteeme the direction that God gaue to his Church vnder the Law in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnder the Gospell and that more is left to the power and discretion of the Church now then was then They grant that then nothing was to be done without Gods particular direction neither by the Church According to all that I shew thee after the patterne of the Tabernacle and the patterne of all the instruments thereof euen so shall yee make it Exod. 25. 9. neither by the Magistrate Dauid not as a King but as a man of God a Prophet commanded the courses of the Priests c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple it is said that it was done according to the commandement of Dauid and of Gad the Kings Seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies But this conceit is euidently ouerthrowne by this Doctrine We haue heard that Christ hath taught vs all things that concerne Gods worship indeed not expresly euery thing that belongs to the circumstances of Gods worship no more did he vnder the Law no expresse direction was giuen for the houre when the morning and euening sacrifice should be kept for setting vp the Synagogues or Pulpits for the forme of buriall and marriage but he hath giuen vs rules to direct vs in all these things and those more cleere and certaine and sufficient to resolue vs in all our doubts and to decide all controuersies that may arise about them then they had vnder the Law The third error is theirs that hold and put holinesse in sundry superstitious customes touching buriall fasting c. for which they haue no warrant but the tradition of their fathers as the Apostle speakes of many other vanities 1. Pet. 1. 18. The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed that the simplest person which with an honest heart shall vse the meanes of knowledge God hath giuen may attaine to a greater measure of knowledge of these daies it is prophecyed that the earth shall bee filled with the knowledge of God as the waters that couer the sea Esay 11. 9. If then God vnder the Law did so much abhorre ignorance in the Minister Hos. 4. 6. in the people Esay 27. 11. how much more in vs now if he required then that all should be instructed before they came to
CVIII LECTVRES UPON THE FOVRTH OF IOHN PREACHED At ASHEY-DELAZOVCH in Leicester-shire By that Late Faithfull and Worthy Minister of Iesus Christ. ARTHVR HILDERSAM The second Edition corrected and much enlarged by the Author 2. Tim. 3. ver 16 17. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse That the man of God may be perfect thorowly furnished vnto euery good worke LONDON Printed by George Miller for Edward Brewster and are to be sold in Pauls Church-yard at the signe of the Bible MDCXXXII TO THE RIGHT HONORABLE HENRIE EARLE OF HVNTINGDON LORD HASTINGS HVNGERFORD BOTTREAVX MOLINS and MOYLES Lord Lieutenant of the Counties of LEICESTER and RVFLAND my very singular good LORD RIGHT HONOVRABLE THese Lectures which I haue for so many yeares kept by me and refused to let them see the light as iudging them both vnworthy in themselues to be brought into publike view and altogether needlesse also though they had beene much better in an age that doth so abound with all variety of excellent gifts both for preaching and writing I am now at length though the importunity of sundry that thinke better of them then my selfe could euer doe enforced to giue way that they may be published And this I haue done the more willingly that I might haue opportunity by this Dedication of them to giue publike testimony vnto the world of my duty and thankefulnesse vnto your Honour and vnto your Noble House vnto whom next vnder God I doe owe whatsoeuer poore abilities he hath beene pleased to giue vnto me for the seruice of his Church For as that noble Vncle of yours whom his wisedome and seruiceablenesse to his Prince and Country euen with the great neglect of his owne estate and family and specially his zealous care to promote the Gospell of Christ did make much more honourable then the noblenesse of this great birth could possibly doe did first maintaine me in the Vniuersity and after brought me to the exercise of my ministry in this place so haue I beene by the fauour and bounty of your noble Grandfather and of your Honour continued here now more then forty yeares And vnto your honour especially aboue all other men is thankes due for whatsoeuer benefit may redound to the Church by these Lectures because of that incouragement I did receiue from your Lordship in the preaching of them not only by your honourable beneficence in maintaining of me and confirming that vnto me which by the bounty of your noble Ancestors I did enioy but by that worthy example also you gaue vnto all my Auditory in your constant and diligent frequenting of them Which as you would neuer haue done if you had not liked them well or if you had heard any thing taught in them that did disagree with the Doctrine of our Church or that had any way tended vnto schisme or faction so haue you made me the more bold euen in this respect humbly to commend the patronage of them vnto your Honour Now the Lord of Lords who hath already made you truly honourable not by your Progenitors onely but by many noble endowments bestowed vpon your selfe and hath promised also to honour them that honour him continue and multiply all his graces and blessings vpon your Lordship and vpon your family to the increase of your present and euerlasting comfort through IESVS CHRIST So prayeth still Ashby-Delazouch Iune the first 16◅8 Your Honours to all duty and seruice euer most obliged ARTHVR HILDERSAM TO THE GODLY READER WHETHER MINISTER OR PRIVATE CHRISTIAN THis Booke which now at the length the good hand of God hath put into thy hand to reade deserueth a name in this kinde of writing to speake freely and at once what I truly iudge like one of the chiefe of Dauids Worthies not amongst the thirty but amongst the first three In reading most of the best Bookes extant the studious Reader is wont to select and transcribe the pith of such Notes as stand like Lights or Goades or Nailes in the body of the discourse and in the Spirit of the Writer But in this Booke to tell you what I find I find such variety of choice matter running throughout euery Veine of each discourse herein handled and carried along with such strength of sound and deepe Iudgement and with such Life and Power of an heauenly Spirit and withall expressed in such pithy and pregnant words of wisdome that I knew not what to select and what to omit vnlesse I should haue transcribed the whole Booke In the Authors manner of handling this Scripture Ministers shall obserue a double excellency i. e. An exemplary Patterne of Preaching in the euidence of the Spirit The euidence of the Spirit is shewen in discouering the hidden Treasures of the Graces of the Spirit partly breathing in the Scriptures which he either handleth of purpose or alledgeth occasionally partly flowing out of the abundance of the good treasure of his owne heart Both which manifested to the conscience of the Hearer do shine like a light in a darke place and do discouer both God to the Soule and the Soule in his owne feeling vnto God so that the Soule discerning the presence and Power of God is ready to cry out like Iacob Doubtlesse God is in this place this is no other but the Word of Life this is the gate of heauen Againe Ministers may further obserue in this Treatise an exemplary Patterne of reading and studying the Scriptures so as thereby to make a man of God perfect to euery worke of his Ministry For this Treatise euidenceth that this Author in reading the Scriptures hath so diligently pondered and searched out the true sence of the Holy Ghost and hath so wisely digested the knowledge and wisdome of the Scriptures to the clearing of euery Common-place and Doctrine of Religion that whether he speake to Explication or Application of any Text He fitly and fully amplifieth and presseth all from Scripture-grounds that you may at once both adore the perfection of God in the Scriptures making the Man of God perfect vnto euery good work and may also admire the dexterity and skill of a Scribe taught vnto the kingdome of God and bringing out of his treasure things both new and old When Schollers furnish themselues with store of other writers besides the Scriptures and being little conuersant in the Scriptures doe draw the Scriptures to the Authors whom they most affect and not their A◅thors to the Scriptures their Diuinity prooueth but Humanity and their Ministry speaketh to the braine but not to the conscience of the Hearer But he that diggeth all the Treasures of his knowledge and the grounds of Religion out of the Scriptures and maketh vse of other authors not for ostentatiō of himself nor for the ground of his faith nor for the principall ornament of his Ministry but for the better searching out of the deepe wisedome of the Scriptures such an
we read Luk. 24. 15. 32. Yea we are to be perswaded to the diligent vse of these meanes If we desire knowledge and loue it indeed and be perswaded of the danger of ignorance we will vse these meanes with diligence and care we will heare ordinarily and constantly Watching daily at my gates waiting at the posts of my doores as the wisdome of God speaketh Pro. 8. 34. 2. When we heare we will giue diligent attention and marke how the Doctrine that is deliuered ariseth from the text Whether the proofes be rightly alleaged and do naturally and soundly confirme that they are alleaged for How the exhortations and reproofes that are giuen are grounded on the Doctrine Such a hearing is required of them that desire knowledge Esa. 55. 2. 3. Hearken diligently vnto me incline your eare and come vnto me heare and thy soule shall liue 3. Be carefull to remember that thou hearest Hide my commandements with thee saith Christ Pro. 2. 1. And we ought to giue earnest heed saith the Apostle Heb. 2. 1. to the things which we haue heard least at any time we should let them slip 4. Meditate and call it to mind after thou hast heard Thou shalt meditate in the booke of the Law saith the Lord to Ioshua chap. 1. 8. day and night that thou maist obserue to do according to all that is written therein q. d. Thou shalt neuer attaine to that knowledge of the Word as will bring thee to a conscionable practice of it vnlesse thou vse to meditate of it when thou hast read it or heard it And it is made a note of the godly man Psal. 1. 2. That his delight is in the Law of the Lord and he doth meditate in it day and night q. d. He that delights in it cannot chuse but meditate much in it and none but he that doth so can keepe himselfe from walking in the counsell c. 5. Pray heartily to God for his blessing vpon all the meanes thou vsest to obtaine knowledge by If thou cryest after knowledge Prou. 2. 3. 5. and liftest vp thy voice for vnderstanding then shalt thou vnderstand the feare of the Lord and find the knowledge of God Therefore Dauid though he were much giuen to reading and meditation and all other good meanes of knowledge yet vsed to cry oft to God for this grace Psal. 119 26. 27. Teach me thy statutes make me to vnderstand the way of thy precepts To reproue such and discouer their contempt of knowledge that vse not the meanes or not all the meanes or vse them not with any care and diligence neuer take the bible into their hands at least read it not constantly heare either not at all or not ordinarily or not diligently cannot endure to talke of religion Many of these pretend that though they follow not nor care for Sermons nor read much yet they thanke God they haue knowledge enough for their saluation But these men will one day find that this knowledge they haue thus of themselues without the ordinary meanes of instruction shall doe them no good Ier. 10. 14. Euery man is a beast by his owne knowledge and sauing knowledge can neuer be attained vnto without instruction Pro. 8. 33. Heare instruction and be wise and refuse it not he onely loueth knowledge that loueth instruction Pro. 12. 1. Lecture the fift Feb. 28. 1608. WE haue already heard that in the third part of this Text viz. the cause why this woman of Samaria asked not of Christ the water of life She knew not that gift of God and who it was that said vnto her giue me drinke three points were to be obserued First that Christ calleth himselfe that gift of God Secondly that he saith the cause why she made no vse of him was for that she knew him not Thirdly that he saith if she had knowne him she would haue asked of him and he would haue giuen her the water of life Of these three points the two first we haue already handled Now it remaineth that we come to the third and last Whereas therefore our Sauiour saith of this woman that was a Samaritan and one of the worst of all the Samaritans that if she had knowne that gift of God if she had knowne him she would haue made vse of him euen this vse she would haue asked of him the water of life We learne That whosoeuer knowes Christ aright cannot chuse but feele in himselfe the want of grace and earnestly desire it This Doctrine and this speech of Christ vpon which it is grounded at the first hearing may seeme strange and incredible for certaine it is many haue knowledge that neither haue grace nor any true desire of grace but are as vngracious men as liue in the world and that makes the Apostle to speake so contemptibly of knowledge We know saith he 1 Cor. 8. 1. that we haue all knowledge knowledge puffeth vp Yea 2 A man may haue the knowledge of the Scriptures and of those holy things that are contained in them which of all knowledges is the most excellent I haue more vnderstanding saith Dauid Psal. 1 19. 99. then all my teachers for thy testimonies are my meditation and yet be void of all grace and all desire of grace too Ioh. 7. 48 49. The people that knew not the Law had more desire of grace then the learned Pharisees 3. A man may euen haue the knowledge of Christ and yet be void of grace Sathan himselfe wants not the knowledge of Christ as appeares Mar. 1. 24. Yea the most certaine and vndoubted knowledge for he beleeues also I am 1. 19. 4. Yea there is a kind of kingdome which of all the corruptions that are in the nature of man is the greatest impediment and barre vnto sauing grace Rom. 8. 7. The carnall mind and wisdome of the flesh is enmity against God for it is not subiect c. Esa. 47. 10. Thy wisdome and thy knowledge it hath peruerted thee In which respect it is noted as a wonder Act. 6. 7. That a great company of the Priests were obedient to the faith But this knowledge which I haue now spoken of is not true and sanctified knowledge but knowledge falsly so called as the Apostle speakes 1. Tim. 6. 20. Wonder not that that which the Scripture calleth knowledge I deny to be true knowledge for so doth the Holy Ghost in many places Our Sauiour Mat. 11. 25. speakes of some that were wise and men of vnderstanding in the Scriptures he meanes and yet the mysteries of Gods Kingdome were hidden from them and Paul 1. Cor. 8. 1. 2. Speakes of some that haue knowledge and yet know nothing as they ought to know And though it be said of all the Iewes Rom. 2. 18. That they knew the will of God and approued the things that were excellent in that they were instructed in the law yet doth the Lord oft complaine of the Iewes that they had no knowledge Hos. 4. 1. 6. Rom.
hypocrisie of most men to shew that most hearers haue no grace in them For though they be content to heare sometimes and to heare ordinarily yea and to be at charge also with maintaining the Ministry of the Word among them as many most vngodly men that we haue read of in the word haue beene content to doe yet in three things they shew themselues to be carnall and vngodly men 1. In that in their hearing they respect not edification but delight onely and the tickling of their eares The word it selfe which is the food of our soules they respect not so much as they doe the art and eloquence and other gifts of the man that doth deliuer it vnto them They esteeme much more of the sauce and cookery then they doe of the meate it selfe Yea a carnall kind of teaching wherein there is nothing but shew and ostentation of humane gifts as wit memorie reading eloquence and the like they doe preferre much before that Ministry wherein the euidence and power of Gods Spirit is seene and felt For that teaching wherein there is nothing but the plaine interpretation of the Scripture by Scripture and application of it to the vse of the Church they despise and count it as the conceited Corinthians also did 1. Cor. 1. 21. The foolishnesse of preaching We grant that he that should conuert soules had need haue the tongue of the learned Esay 50. 4. and that knowledge of the arts and tongues are to be acknowledged excellent helpes and ornaments vnto a Preacher Paul thankes God for the gift of tongues 1. Cor. 14. 18. And also that without studie and reading no man can be fit to performe this worke well as is plaine by the charge the Apostle giues 2. Tim. 4. 13. When thou commest to me bring with thee the bookes but specially the parchments Paul himselfe made vse of bookes though he were so great an Apostle Yet it is certaine that the power of the Spirit of God for the working vpon the conscience lyeth neither in the sentences of any Fathers or other Authors nor in the art and eloquence of the Teachers but in the Word it selfe Luke 8. 11. The seede is the Word of God Heb. 4. 12. The Word is liuely and mightie in operation Psalme 19. 7. The Law of the Lord is that that conuerts the soule Ierem. 23. 29. Is not my word like fire and as a hammer 2. In that they cannot endure that Ministry that doth with any power reprooue sinne specially those sinnes themselues are giuen vnto but vse to indent with their teachers and limit them as they did of whom the Prophet speaketh Esay 30. 10. They said vnto the Prophets prophesy not vnto vs right things speake vnto vs smooth things Prophesy deceits 3. Though they doe both heare ordinarily and in words also commend the faithfullest Ministers yet in their deeds and vnreformed liues they shame and disgrace their Teachers The onely good commendation and testimonie the people can giue their Teachers is this when the power and vertue of their Teachers Ministry may appeare in the reformation of their liues When it may be said to them 2. Cor. 3. 2. Ye are our Epistle written in our hearts read and knowne of all men Lecture the fiue and twentieth September 12. 1609. IT remaineth now that we come to the second of those three principall points I told you were to be obserued in this verse viz. The question she mooueth vnto Christ which is about the true worship about the most publike and solemne worship of God as I shewed you the last day Now the word that the Euangelist vseth to expresse this worship by that he speaketh of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to adore so that the words may be plainely and fitly thus translated Our Fathers adored in this mountaine c. Now adoration to speake properly of it is an outward and bodily worship when by some reuerent gesture of the body we testifie the inward reuerence and subiection of the heart And the Greeke word which the Euangelist here vseth in his primitiue sence signifieth to giue a kisse vnto another and it is taken from a custome they had in old time to testifie the reuerence and subiection they did beare to any by giuing them a kisse So soone as Samuel had annointed Saul to be King to testifie his homage to him he giues him a kisse 1. Sam. 10. 1. When the Lord would describe his people that had not giuen religious worship vnto Baal he calls them such as had not bowed their knee to him nor giue him a kisse with their mouthes 1. King 19. 18 And when the Prophet would exhort the great men of the world to worship Christ and to acknowledge him their Lord and King he bids them kisse the Sonne least he be angry Psal. 2. 12. Now the thing that we are first of all to obserue at this time is that the true worship of God is called adoration In the foure verses following Christ calls all that doe any true worship vnto God such as doe adore him So the whole worship whereto the Gentiles should be called is signified vnder this Phrase Esay 45. 23. vnto me euery knee shall bow And in this verse you see they that did performe publique and solemne worship to God in his Temple are said to adore him Acts 8. 27. The Eunuch is said to haue come to Ierusalem to adore and Acts 24. 11. Paul saith of himselfe he came to Ierusalem to Adore And from hence we haue this to learne for our instruction That no man can performe any Part of Gods worship well specially of his publike and solemne worship without some signification of his reuerence and subiection vnto God euen in the outward gesture and behauiour of his body It is true 1. That this is not enough for the chief est part of Gods seruice but when with the soule wee worship him for thus farre an hypocrite may goe 2. It is a high degree of contempt done to God when we thinke it enough to giue him the knee if the heart bow not to him if we scrue him not with the heart it is as the offering of the blind lame and sicke in Sacrifice of which the Lord saith Mal. 1. 8. is that no euill offer it to thy Prince c. Yet is the seruice of the body also necessary and a part of Gods worship The chiefe worship we doe vnto God is done not with the body but with the soule and Spirit as we shall heare when we come to speake of the 23. verse of this Chapter when in true reuerence and subiection we bow our hearts vnto him to walke in his waies and whatsoeuer reuerence we can make shew of with our bodies if our hearts doe not withall thus bow vnto him it is but abhominable hypocrisie in the sight of God But yet is it not sufficient to worship God with our soules and hearts if in euery part of his
verse 20. See another proofe of it in the example of the hearers Neh. 8. 5. When Ezra opened the booke to reade the Scriptures all the people stood vp But when they heard the Sermons they were wont to sit Ezek. 33. 31. My people sit before thee and heare thy words If you aske what reason there is for this seeing 1. The people of God doe out of doubt receiue more profit and comfort by the Word preached then by the Word read faith comes by hearing saith the Apostle Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishnesse of preaching to saue such as doe belieue 2. God workes more mightily by the preaching of the Word then by the Word read When Paul saith Rom. 1. 16. That the Gospell is the power of God vnto saluation what meaneth he by the Gospell surely the preaching of the Gospell as appeares vers 15. I answer that though this be so yet is the Word read in it selfe of farre greater excellency authority and certainety then the Sermon of any Preacher in the world For 1. It comes more immediatly from God all Scripture is giuen by inspiration of God 2. Tim. 3. 16. And though it be translated by men yet is there in it farre lesse mixture of humane ignorance and infirmity then in preaching While the Word is read we are sure we heare God speaking vnto vs and that it is the truth that we heare But not alwaies so when man preacheth for the best man is subiect to errour Rom. 3. 4. and 1. Cor. 13. 9. We know in part and prophecie in part 2. The Word that is read is the foundation of all Sermons and the very Touch-stone whereby they are to be tried To that which we heare read simple and absolute obedience is due without any question made of the truth and certaintie of it so is it not to that we heare preached further then we finde it agreable to the written Word Acts 17. 11. They of Berea are commended for examining that which the Apostles themselues did teach And a commandement is giuen vs 1. Thess. 5. 11. to prooue that we heare and comparing that with verse 20. it is plaine that in doing so we shew no contempt to our Teachers So you see the custome of our Churches in sitting bare while the Word is read is grounded vpon good reason and warrant from the Word of God and such as it well becomes euery one of Gods people to conforme themselues vnto 4. I haue beene long in directing what outward behauiour should bee in these three exercises In the three following I will be the briefer In singing of Psalmes though we should respect the matter more then the Tune or Musicke and vse the Tune onely as a meanes to stirre vp and encrease good meditations and affections in our soules Col. 3. 16. Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs Yet is there for the reuerence of this part of Gods worship due respect also to be had of keeping the Tune And as they shew contempt to the ordinance of God that sit mute and ioyne not with the Congregation in it so doe they also that by not keeping the Tune doe disturbe and breede confusion in the Congregation It is said of those that sung in the Temple that they sung as if they had beene all but one man making one sound to be heard in praising the Lord. 2. Chron. 5. 13. 5. In the time that either of the Sacraments are administred we haue partly learned how we should behaue our selues by that which we haue already heard For in the administration of both the Sacraments the greatest part of the time is spent in prayer and in reading of the Word and in singing of Psalmes But besides all this that hath beene said this one direction is peculiar to the Sacraments that we must vse the helpe of our eye and behold that which is done in the Administration of the Sacraments we must be hold when the Water is applied the Bread broken the Wine powred out and giuen In the other parts of Gods seruice the Lord teacheth and helpeth our edification by the vse of our eare in this by the vse of our eye also In which respect also the Sacrament is called a visible word When Moses tooke the bloud of the Sacrifice and sprinkled it vpon the people he bad them behold the bloud of the couenant which the Lord made with them Exod. 24. 8. 6. When the blessing is pronounced by the Minister of Christ at the end of Gods publike worship and dismissing the Congregation The people in reuerence to the Lord whose blessing they are to receiue thereby should stand vp When Salomon who in that was more then a King blessed the Congregation of Israell it is precisely noted by the Holy Ghost that the gesture the people vsed while Salomon gaue the blessing was standing 1. King 8. 14. 2. Chron. 6. 〈◊〉 and all the Congregation of Israell did stand Thus haue I finished the first Vse of this Doctrine touching the outward reuerence due to the Sanctuary and giuen you directions out of Gods Word how yoâ—… should carrie your selues in his publike worship Lecture the eight and twentieth October 10. 1609. IT remaines now that I come to the second Vse and that is for reproofe of such as beare no reuerence but shew open contempt to the publike worship of God And I finde three principall faults in this kind 1. The neglect that is had of the place it selfe where our Church assemblies are kept I meane of our Churches and Temples 2. The refusing to be present and to ioyne with the assembly in Gods worship 3. The vnreuerent behauiour and contempt that is done to Gods worship by them that vse to bee present at it 1. It is a sinne and contempt done to Gods publike worship when our Churches are spoiled and defaced The Prophet complaining of the enemies of Gods people Psalme 74. 10. that they did blaspheme Gods name that they blasphemed and reproched the Lord verse 18. he giues this for one reason of it verse 8. that they burnt vp the Synagognes of God Yea it is a sinne and contempt done to Gods worship when there is not care had that they be decently and comely kept and maintained I haue already granted that it hath beene the folly and superstition of the Papists to thinke that their Temples could neuer be for the building and furniture stately and glorious enough And if any shall obiect for their superstition the glorie and statelinesse of Salomons Temple I answer the comparison and proportion will not hold betweene that Temple and ours but betweene the Synagogues that the Iewes had and our Churches By reason of three notable differences that are as I then shewed you betweene the Temple at Ierusalem and our Temples yet may we truely say that as superstition made the Papists too carefull and bountifull so prophanesse and
Ministry of the Prophets and Leuites and Priests as we know that Dauid had both Nathan and Gad yet must he haue his Bible with him wheresoeuer he went and euery day read in it it shall be with him and he shall reade therein all the daies of his life Deut. 17 19 20. And marke the reasons there giuen for this that he may learne to feare the Lord his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted vp aboue his brethren and that he turne not aside from the Commandement c. It was Iobs comfort in his affliction that he could say he had esteemed Gods Word more then his appointed foode Iob 23. 12. More duely then he kept his meales did he tie himselfe to the reading and meditation of it Such then as will not get them Bibles haue money to spare many other waies vnnecessarily but none to spare to buy them Bibles out of doubt esteeme not of the Word as they ought to do Men count it their shame if they haue not furniture in their houses not onely for their necessity but euen for ornament and decencie or if they should come to Church in vndecent apparell but Christians should count it a greater shame to bee without a Bible in their house to come to Church without their Bibles I meane such as may conueniently enough bring them with them Nay say men haue Bibles yet if they reade not in them say they reade sometimes yet if they reade not constantly if they set not themselues times for this duty certainely they esteeme not of the excellencie and necessity of the Word as they ought they shall want that comfort in their affliction that Iob had How shall we escape Gods wrath for this wilfull negligence for this neglect of so great saluation Heb. 2. 3. I know Christians pretend for their excuse That 1. They can finde no time they haue no leisure But the true cause why they haue no leisure is that their hearts esteeme not of the necessity of this duty as they ought they take no delight in it they sauour it not if they did they could finde time to reade it oftener then they doe 2. That they cannot vnderstand it it is so darke that they cannot read it with delight But this will not excuse thee For 1. Many bookes of Scripture are plaine and easie 2. If the fault were not in thine own heart they would not seeme so difficult to thee Pro. 8. 9. They are plaine to him that vnderstandeth 3. Euen those places thou canst not vnderstand it is profitable for thee to reade and when thou shalt heare them interpreted in the Ministry of the Word it will be an aduantage to thee that thou hast read them before as we may see in that example When Christ was risen from the dead his Disciples remembred that hee had said this vnto them and they beleeued the Scripture and the word which Iesus had said Iohn 2. 22. 3. He that esteemes and loues the Word as he ought will reade it and heare it with great diligence desire and care to profit by it Hebrewes 2. 1. Wee ought diligently to take heed to the things which wee haue heard least at any time wee should let them slippe The Word as I told you is the field wherein the treasure of our saluation is hid but they that desire to finde this treasure must search for it Iohn 5. 39. To this end foure duties are inioyned by the Lord. 1. Before our hearing and reading wee must prepare our selues They that desire the sincere milke of the Word that they may grow thereby will first lay aside all their carnall and corrupt affections 1. Pet. 2. 1 2. 2. When wee haue heard or read it wee must meditate vpon it ponder and thinke of it that we may vnderstand it bee affected with it remember it and put it to vse Dauid makes this a note of a happie man Psal. 〈◊〉 2. And of himselfe he saith Psalm 119 15. I will meditate in thy precepts and consider thy waies and hee adds two fruits of it verse 16. 1. I will delight in thy statutes 2. I will not forget thy Word 3. Wee must delight to talke and conferre of it with others Deut. 6. 7. Thou shalt rehearse them continually to thy children and talke of them in thy house and by the way Iosh. 1. 8. This booke shall not depart out of thy mouth 4. We must cry to God by prayer that he would teach vs to profit by it As Dauid doth oft Psal. 119. 18. 33. They that heare and reade the Word ordinarily but without all care to profit by it neuer vse any preparation before neuer meditate nor thinke of it after take no delight to talke or conferre of it neuer pray that they may profit doubtlesse esteeme not nor loue the Word as they ought to doe 4. Hee that esteemes and loues the Word as he ought will make it the rule and guide of his life will be directed and guided by it yea will bee afraid to transgresse it Psal. 119. 24. Thy testimonies are my delight and my Counsellors He was wont to take nothing in hand but he would first aduise and consult with the Word Yea Psal. 119. 161. When Princes did persecute him without cause his heart he saith stood in awe of Gods Word He had rather haue them against him then to haue Gods Word against him It is noted for a property of Gods Elect to tremble at his Word Esay 66. 3. So that though a man heare and reade the Word neuer so ordinarily and say he professe great loue to it yet if he will not be ruled and reformed by it if he will liue as he list if he beare that mind that let the Lord forbeare to punish him though the Word be against him he cares not Certainely he loues not the Word nor esteemeth of it as he ought to doe The second Vse of this Doctrine is to teach vs to examine those good things that seeme to be in vs whether they be such as doe accompany saluation such as may giue a man any assurance of his saluation in the day of tryall the Apostle calls vpon the faithfull themselues to examine themselues 2. Corinth 13. 15. And Galat. 6. 4. Let euery man prooue his owne worke Here are two rules giuen vs in this Doctrine whereby we may be much helped in this case 1. The Word is the only worker of euery sauing grace we are borne againe of the incorruptible seed by the Word of God 1. Pet. 1. 23. There may be many good things in a naturall man Rom. 2. 14. A Gentile without the Law may doe the things contained in the Law 1. He may make conscience of many sins Luk. 18. 11. The Pharisee could say he was no extortioner no adulterer 2. He may doe the workes of iustice Luk 18. 12. The Pharisee could say he
haue neglected their worldly estates their profits or ease out of loue to his seruice No man shall desire thy land when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare Exod. 34. 24. yet were their houses to be left very weake all that while that all the males aboue 20. yeares old were to continue at Ierusalem in those three feasts and they had many enemies in all their borders So we reade that our Sauiour did twice worke a miracle to feed them that came farre and tarryed long to heare him preach Matth. 14. 15. 21. and Mar. 8. 2 9. And no maruell for Heb. 6. 10. God is not vnrighteous to forget your worke and labour of God And what good Master would suffer his seruant to decay and grow to beggery by doing him seruice So that whosoeuer they bee that are thought by following Sermons to haue decayed their estates bee you assured that either their idlenesse and vnthriftinesse otherwayes hath decayed them or else they haue followed Sermons for some by-respects and not with vprightnesse of heart The second Vse is for reproofe 1. To discouer the vnsoundnesse of most mens hearts who make so great reckoning of earthly things and set their hearts vpon them It is euident they neuer yet found the true treasure they neuer truely tasted of heauenly comforts they affect these things so much for that they know no better This is made a note of the man that shall ascend into the hill of the Lord that he hath not lift vp his soule vnto vanity Psalme 24. 4. If any man loue the world the loue of the Father is not in him 1. Iohn 2. 15. Their end is destruction that minde earthly things Phil. 3. 19. 2. To reprooue such Christians as so ouercharge themselues with worldly businesse as they can finde no time for Gods seruice Lecture the two and fiftieth May 8. 1610. IOHN IIII. XXIX XXX THe first point wherein this Woman shewed her zealous endeauour to draw her neighbours vnto Christ we finished the last day and now we are to proceed vnto the two last viz. 1. The thing she mooued her neighbours vnto when she was come vnto them 2. The reason she vsed to persuade them to that she mooued them vnto For the first that we may vnderstand her words well and ground our Doctrine vpon them it is to be obserued 1. Though she was her selfe fully perswaded that Iesus was the Christ and did with all her heart desire that they might be also so perswaded of him yet she taketh not vpon her to teach and conuert them her selfe but seeketh onely to bring them to the same meanes whereby her selfe was conuerted 2. Though she were able by a good argument to conuince their consciences that he was the Messiah and seeketh also to doe it yet she thought not that enough she resteth not in that but would needs haue them to come to him themselues 3. She desires no more of them but that they would come and see him Why may one say what good would that doe could they know by seeing him that he was the Messiah Did she thinke that the beholding of him would suffice to bring them to faith No surely for many saw him that neuer could beleeue in him One would thinke she should rather haue said Come and heare him then come and see him for faith commeth by hearing and not by seeing Rom. 10. 17. If the hauing of Christs picture before our eyes that we may behold it when we pray had beene such a helpe to faith and deuotion as the Papists imagine out of doubt the Holy Ghost would haue so described his stature complexion and countenance in the History of the Gospell as that we might haue had some directions to make his picture by Why then desireth she no more of them but that they would come and see him I answer 1. She doubted not but if they would but come to him he would take occasion to instruct and conuert them as he had done to her selfe 2. When she biddeth them come and see shee meaneth come and prooue and make tryall whether he be not the Christ as the same phrase is vsed Psal. 34. 8. Taste ye and see how gracious the Lord is So that this is the Doctrine we are to learne from hence for our owne instruction That this is a chiefe duty whereby euery man must shew his zeale and desire of the saluation of others to draw them to the same meanes whereby themselues were conuerted to vse that credit and power they haue with them to draw them to the Ministry of the Word True it is this is not all that a priuate Christian may and must doe to procure the conuersion of others For 1. Some priuate Christians are able to teach their families and neighbours themselues and may doe great good that way and all should seeke to be able to doe this Aquila and Priscilla expounded the way of the Lord to Apollos Acts 18. 26. Euen women should be able to teach their children Pro. 1. 8. and 6. 20. and their seruants Pro. 31. 26. and their neighbours Tit. 2. 3. 2. There is great force in priuate admonition and exhortation to further the conuersion of others else our Sauiour would not haue prescribed this course for the restoring of a brother that is fallen that before we tell the Church we should deale with him priuately neither would he haue giuen hope of giuing our brother this way as he doth Mat. 18 15 16. Neither would this haue beene noted as a thing so highly pleasing vnto God and in these desperate and prophane times Gods people did vse this meanes to preserue themselues from the common contagion Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought vpon his name 3. A priuate Christian may greatly further the conuersion of others by his holy example Christian women may and ought so to liue as their husbands that obey not the Word may without the Word be won by the conuersation of the wiues 1. Pet. 3. 1. The like may be said of children seruants and neighbours also 4. A priuate Christian may do much for the procuring of the saluation of others by his feruent prayer vnto God for them 1. Iohn 5. 16. If any man see his brother sinne a sinne that is not vnto death let him aske and hee shall giue him life for them that sinne not vnto death When the Holy Ghost had mentioned the feruent prayer that Steuen made for his persecutors Acts 7. 60. immediately he addeth Acts 8. 1. And Saul consented to his death As if he should say Saul was one of these he prayed for and on him that prayer did light whatsoeuer it did on the rest But though a man that hath any zeale and desire of the saluation