one belieueth what he teacheth not by an humane Credulity from his Author but by a diuine faith from the Word and because he belieueth he therefore speaketh and speaking from faith in his owne heart he speaketh much more powerfully vnto the begetting and strengthening of faith in the Hearer The priuate Christian in the diligent suruey of this Treatise shall obserue liuely decyphered the scornefull vanity of corrupt Nature the lothsomenesse and desperate danger of sin the wonderfull power of Gods Grace in the conuersion of a sinner the tryall of a mans own deceitfull heart the amiable life of Gods grace in the regenerate the comfortable benefit of afflictions sundry sweet consolations of a troubled spirit the vanity of Popery the necessity of a faithfull Ministry the beauty of Gods Ordinances holily administred and the resolution of sundry cases of conscience fitting these times and all deliuered with such euidence of Scripture-light and Christian experience that the hearts of the godly Readers will at once blesse God who hath giuen such gifts to men and blesse the Writer who hauing spent the strength of his yeares in a faithfull and fruitfull Ministry to the great comfort and succour of many Ministers and people far and neare round about him doth now at last adorne his hoarie head with this Crowne of glory to bring forth his workes to more publike Light now more at the last then at the first My hearts desire is that God would adde yet many daies more to the Authors life and support him still both in body and spirit to bring to light many other such monuments of his fruitfull labours not only that elaborate Commentary vpon the 51. Psalme but likewise such Sermons or Treatises or Letters touching cases of Conscience as haply haue lyenby him these many yeares Why should any Talent lye buried in a Napkin or candle lye hid vnder a bushell which being set on a candlesticke might giue light to all that are in the house Such Opuscula little Treatises as himselfe would hardly acknowledge vnder his owne Name might be of speciall vse and much esteeme with others Witnesse those questions and Answers wherein he hath comprized the doctrine of the Lords Supper which though without his Name they be annexed to a little Treatise of the like Argument set forth by a godly learned Diuine M. William Bradshaw yet haue they beene of singular good vse to many poore soules for their worthy preparation to that Ordinance And in very deed they do more fully furnish a Christian to that whole spirituall Duty then any other in any language that I know in so small a compasse yea and that one Letter of his to a Gentlewoman against the separation which without his consent a separatist printed and refuted hath so strongly and clearely conuinced the iniquity of that way that I could not but acknowledge in it both the wisedome of God and the weakenesse of the separatist His wisdome in bringing to light such a beame of the Light of his truth by the hand of an aduersary against the Authors mind and the weakenesse of the other to aduance the hand of his aduersary to giue himselfe and his cause such a deadly wound in open view as neither himselfe nor all his associates can be able to heale In which respect I conceiue it was that the industrious Doctor Willet in his Dedicatory Epistle to CHRISTS Colledge before his harmony vpon the first of Samuel stileth this our Author Schismaticorum quivulgò Brownistae Malleum the Hammer of Schismatiques whom they commonly call Brownists Now the God of all grace prosper the workes of his seruants to those good ends himselfe hath appointed and they haue aimedat the glory of his owne great Name in the edification and saluation of his people in Christ. So I take leaue and rest desirous to prouoke my selfe and thee to a thankfull and fruitfull vse of such mercies The vnworthiest of the least of Gods Mercies and Seruants I. C. A Table of some principall Points that are handled in these Lectures Abstinence See Fasting Admonition See Reproofe Adoption A. NO man can worship God aright till he haue the Spirit of Adoption and can conceiue of God as of his louing Father pag. 182 Foure notes to try whether we do indeed know God to be our Father pag 183. Adoration Worship See Reuerence The whole worship of God is called Adoration pag. 111. Admiring of men It is folly and sin to admire any man much pag 40. Affection He that hath an vpright heart serues God with affection pag. 480. No seruice pleaseth God that is not done with feeling and affection pag. 198 199. Naturall Affection See Parents Afflâ—…ction In it owne nature it is a curse neither is it a signe of Gods loue to all pag. 394. The greatest may not hope to be exempted from it pag. 388. All men should prepare for it and how 389 It is greatly profitable and necessary for Gods Elect pag. 394. It is no signe of Gods wrath but of his loue rather pag. 398. We may be sure God will doe vs good by it and remoue it when it hath wrought kindly on vs and support vs in it and giue a comfortable end vnto it pag 399. It is a signe of election to profit by it and the contrary of reprobation pag 401. In euery affection we should take notice that God is angry with vs pag. 402. Sixe degrees of Gods proceeding in sanctifying affâ—…ctions to vs which may be so many notes to try whether our affâ—…ctions be san-ctified pag. 40â—… 40â—… Extremity of it will make vs vnfit both to profit by the Word and to pray pag. 433 Alacrity See Cheerefulnesse Antiquity How far forth it is to bee regarded in the matter of Religion pag 141. It is dangerous to ascribe too much to it 144 Our Religion is most antient 145. The popish plea touching the antiquity of theirs is most vaine and insufficient ibid. Apostacie See Perseuerance How farre forth the good things that haue beene in a man may be lost â—…0 51. A dangerous thing to fall from grace or to decay in it 54. Two chiefe causes of it ibid. Comfort for the faithfull that liue in times of generall Apostacie 430 431. Apostles Christ hath taught his Church the whole will of his Father by them 207. Apparell See Attire Appearance of euill is to be auoided 86. Application Ministers must apply the Word and hearers must endure it 373 374. Assemblies See Church-Assemblies Assurance of saluation See Certainty of saluation Attention All should attend diligently at the hearing of the Word 125. 134. 135. Meanes to keepe our hearts attentiue from wandring in prayer c. 198. Attire Modesty in attire required of Christians 87. Authority The wicked are apt to abuse the authoriâ—…y and credit of holy men to the disgrace of Gods truth 35 273. This honour is due to Christ alone to be belieued in matter of Doctrine vpon his bare Word 149. Nothing is to be
viz. It was so much against his reuealed will that it was impossible euen for him And what was that that disinabled so the Almighty Sonne of God and so bound as it were his hands behind him Surely the Vnbeliefe of the men of Nazaret as it followes in the next words Mar. 6. 6. And he maruelled at their Vnbelief And more plainly Mat. 13. 58. He did not many great works there for their Vnbeliefs sake The other example is of the Nation and Church of the Iewes though their priuiledges and prerogatiues were great euery way yet we know that when some forty eight yeares after Christ or thereabouts the wrath of God came on them to the vtmost so as it did neuer vpon any Nation vnder heauen though they were the naturall branches of the Lords Oliue yet did he breake them off and cast them away And what was the cause of it Surely they were guilty of many hainous sinnes but the Apostle plainly saith the chiefe cause why God reiected them was their Vnbeliefe because they did not giue credit to his Word Rom. 11. 20. Through Unbeliefe they were broken off saith he So that in these foure examples God hath giuen euident demonstration how much he abhorreth this sinne and how it barreth him from shewing mercy on men But yet this will appeare more plainly if we shall looke into some examples of Gods deare children I will onely name two of them one in the Old Testament and the other in the New The first is Moses a man highly in Gods fauour aboue all the men in the world when God had bidden him speake to the rocke before all the people and promised that it should giue forth water in that abundance that the whole congregation and all their cattell should haue enough to drinke Numbers 20. 8. Moses did not absolutely refuse to giue credit to the Word of the Lord but onely doubted and made a question of it and that not so much out of any distrust he had of Gods power and truth as out of the conceit he had of the great vnworthinesse of that wicked people Numb 20. 10. Heare now ye rebels saith he shall we bring you water out of the rocke But see how seuerely God punished his seruant Moses for this For this sinne he shut him out of the Land of Canaan Numb 20. 12. Yea though Moses earnestly sought to him for it as we shall find Deut. 3. 25. I pray thee let me go ouer and see the good Land that is beyond Iordan that goodly mountaine of Lebanon But the Lord was angry with me saith he for your sakes and would not heare me And the Lord said vnto me Let it suffice thee speake no more to me of this matter The last example is Zachary a man iust before God when the Lord had promised him by his Angell that his wife Elizabeth should beare him a sonne Luke 1. 13. Zachary did but doubt and make a question of the matter and said vnto the Angell whereby shall I know this for I am an old man and my wife is of great age Luke 1. 18. But see how sharply God punished his seruant Zachary for this Though he were a Priest and such a one as whose tongue God might haue had more vse of than of many others yet was he smitten dumbe for this and so remained full forty weeks Luke 1. 20. Behold saith the Angell thou shalt be dumbe till the day that these things be done because thou belieuedst not my words The Reasons of this Doctrine are two As there is nothing wherein we so much giue glory to God as when we belieue and giue credit to his Word so there is nothing wherein we do so much derogate from Gods honour and rob him of his glory as when we refuse to giue credit to his Word When we belieue whatsoeuer the Lord hath spoken we do thereby giue him the glory of his truth his power his iustice his goodnesse Iohn 3. 33. He that hath receiued his testimony hath sealed that God is true So the Apostle saith of Abraham that when he doubted not of the promise of God through vnbeliefe but was strengthened in the faith he gaue glory to God Rom. 4. 20. On the other side he that cannot giue credit to Gods Word dishonoureth him in the highest degree 1 Iohn 5. 10. He that belieueth not God hath made him a lyar and what greater disgrace can ye put vpon any man of worth than to giue him the lye The second Reason of the Doctrine is this Because Infidelity as it was the first sinne whereby Sathan got entrance into the heart of man and drew him from God Gen. 3. 4. so is it still the root and mother of all other sinnes Heb. 3. 12. The euill heart is called the heart of Vnbeliefe there it begins that is the first thing that corrupteth the heart As faith is the root and fountaine of all other graces that is it that purifieth the heart Act. 15. 9. If we belieue his Word we cannot choose but loue him feare him obey him and put our trust in him So on the other side Infidelity is the fountaine of all vngraciousnesse and when once men begin to entertaine a doubting of the truth of any thing God hath reuealed in his Word then begins their heart to be poysoned and corrupted then begin they to depart from the liuing God and fall from his feare and loue and obedience Let vs now come to the Vse of this Doctrine and we shall find it serueth first for exhortation secondly for reproofe thirdly for comfort First seeing no sinne offends God so much as infidelity no sinne is such a barre to all Gods mercies no sinne hath that force to poyson and corrupt the heart we are therefore all of vs to hearken to the exhortation Take heed brethren lest there be in any of you an euill heart of vnbeliefe Heb. 3. 12. Take heed of entertaining the least doubt of any truth that God hath clearely reuealed to thee out of the Word And because first we are all by nature full of infidelity as appeares by this that Christ so often checks his elect Disciples for this Matth. 6. 30. O ye of little Faith And secondly proportionable to the measure of faith will our feare and loue and obedience and comfort be Striue therefore by all good meanes to obtaine an vndoubted certainty of the truth of Gods Word and to confirme thy heart against all doubts and infidelity And foure principall means I find that we are directed to in this case 1 The consideration of the testimony which the Lord himselfe hath giuen of the vndoubted certaintie of his holy Word Matth. 5. 18. Truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all things be fulfilled Yea it is a notable thing to obserue how precise God hath been in this point that as it is said of Samuel 1 Sam. 3.
and praise the Lord. This is the gate of the Lord the righteous shall enter into it They had therefore vnder the Law by Gods appointment at the time of the assemblies certaine Leuites that were Porters set by the gates of the House of the Lord that none that was vncleane in any thing should enter in 2. Chron. 23. 19. And you shall see what diligence was inioyned them in their office 2. Chron. 35. 15. The Porters waited at euery gate and might not depart from their seruice And hath God lesse care of his seruice vnder the Gospell then he had vnder the Law Iohn admitted none to Baptisme but such as made profession of their repentance Matth. 3. 6. And may we admit such now for children now are admitted in their parents right as are knowne to haue begotten those children in whoredome that they bring to Baptisme and professe not repentance None that had any legall vncleannesse vpon them might eate the Passeouer Num. 9. 6. And it is said that Ezra had none to ioyne with him in the Passeouer but such only as had separated themselues from the filthinesse of the Heathen and ioyned themselues to Gods people to seeke the Lord God of Israel Ezra 6. 21. And may we admit to our Passeouer such as separate themselues from no filthines nor seeke at all to know and please the Lord Three great euills there are that come of this 1. Occasion is giuen to the weake to mislike our Religion This is one principall cause that hath made our assemblies and worship so contemptible and odious to the Brownists and caused them to separate from vs and to make so fearefull a schisme and rent in the Church I excuse them not in it I know they sin grieuously but I say in this case as our Sauiour doth Matth. 18. 7. Woe bee to the world because of offences Woe be to the Brownists that take this offence but withall I say as Christ saith there Woe be to the man by whom the offence commeth and as the Holy Ghost speaketh of the sin of Elies sonnes so speake I of the sinne of these men 1. Sam. 2. 17. The sinne of the young men was very great before the Lord for men abhord the offerings of the Lord. Did the people well to abhorre the offerings of the Lord No verily it was the peoples sinne so to do as you shall finde vers 24. But yet the sinne of Elies sonnes was very great before the Lord because they gaue the people occasion so to doe 2. The blessing we might otherwise receiue from God in our Church-assemblies is greatly hindered thereby The Lord out of the care he hath of his Vineyard hath taken order 1. That it should haue an hedge and fence about it and not lye open to euery beast that would come in 2. That the stones that might hinder the fruitfulnesse of it might be gathered out of it 3. That there should be a Watch-tower euen in the middest of it Esay 5. 2. And one chiefe cause doubtles why the Lords Vineyard among vs is no more fruitfull then it is is this that it wants this fence it lyes open the stones are not gathered out of it either we haue not any Watch-tower in the midst of it or if we haue there is no body in the Tower to watch who comes to plucke and gather who comes to spoile and deuoure the Lords grapes 3. The holy things of God are prophaned thereby The Lord complaines by his Prophet Ezek. 22. 26. That the Priests of Iudah had defiled his holy things and he was prophaned amongst them and giues this for the reason They put no difference betwixt the holy and prophane neither discerne betweene the cleane and the vncleane And the Apostle tells the Corinthians that if they did not put the incestuous person from among them but were so remisse in exercising the censures of the Church the whole Congregation would be indangered thereby 1. Cor. 5. 6. Know ye not saith he that a little leauen leaueneth the whole lumpe This is a chiefe cause of the marueilous increase of drunkenesse vncleannesse and prophanenesse in most places that infamous sinners are thus admitted to the priuiledges of the Church I say more this extreame prophanation of Gods ordinances amongst vs may giue vs all iust cause of feare that God will depriue vs of them and of this gracious liberty in his worship and seruice that we doe inioy and say of vs ere long as he said of his ancient people not long before their captiuity Ier. 11. 15 What hath my beloued to doe within mine house 2. The second sort of them that I told you were to be charged with this third and last sinne are such as ioyne with vs in Gods seruice and shew not the outward reuerence in it that becommeth them Of this sort there are very many 1. Some attend not to the worship of God that is in hand though they be present at it It is a sinne and a disorder I say not to sleepe or talke at any part of Gods seruice for they that are blind may discerne the sinne of such as doe so but euen to bee busied in any action that is otherwise good and holy if thereby we be hindered from attending to the publike worship of God The reading of our Bibles or turning to the places that are alledged if thereby we be hindered from attending is a sinne The Noble men of Thessalonica while they heard receiued the Word with all readinesse and afterward daily searched the Scriptures Acts 17. 11. To be at our priuate prayer while any publike part of Gods worship is in hand because it draweth away our minde from the publike worship which is to be preferred before the priuate is a disorder certainely and some degree of contempt done to Gods publike worship 2. Some will not vouchsafe to be bare at the reading of the Word some will be bare at the Psalmes not at the Chapters And if they could iustly pretend infirmity for it they were to be excused But they will not be bare many of them so long as the Text is in reading yea euery youth and boy in our Congregations are wont to be couered while the Word is read 3. But the chiefe abuse in this kind is the neglect of kneeling in prayer many that will kneele at their owne priuate prayers which they make at their comming into the Church can neuer be seene to kneele at the common and publike prayers 2. Many that will kneele at the Lords prayer will kneele at no other whereas though the Lords prayer be in sundry respects more excellent then any other yet there is as much reason we should kneele at any other prayer as at it For the reason of our kneeling is not the excellencie of the words that are vsed in prayer but the reuerence and duty we owe to the person we pray vnto 3. Some vse not to kneele at any prayer though they vse kneeling in a
worke is to be ascribed wholly vnto God the Word is but the instrument that God is pleased to vse in this worke God onely is our Sauiour 1. Tim. 2. 3. 2. Neither is it as a naturall instrument that hath vertue in it selfe to regenerate or saue as food hath to nourish and a medicine to heale the bodie but onely as a toole God is pleased to vse in this worke So that as the excellentest toole the Ioyner hath or vseth can worke nothing vnlesse his hand goe with it and worke with it So is it in this case The Word saues and regenerates men not by any naturall vertue that is in it but onely by a supernaturall power it receiues from God the weapons of our warfare are mighty through God 2. Cor. 10. 4. Nay the Word it selfe say it be deliuered in the Ministry of a man that hath the most excellent gifts is not able to worke the least measure of sauing grace in the heart of any A man would thinke it was no great degree of grace in Lydia that shee attended to the thing that Paul spake yet could not the word that Paul spake though he had such excellent gifts worke so much but God opened her heart Acts 16. 14. To come to Christ is the least measure and degree of sauing faith yet could not the word that Christ himselfe spake as he was man mooue a soule so farre this is the onely worke of God No man can come to mee vnlesse my Father draw him Iohn 6. 44 45. I haue planted saith Paul and Apollos watered but God gaue the increase 1 Cor. 3. 6. The Preacher if he desire his Ministry should doe good had need to crie to God for his helpe and the hearer if he desire to profit by the Word had need to cry to God to make his Word effectuall to his saluation Therefore Christ when he was to send forth his Apostles spent a whole night in praying to God for his blessing vpon their Ministry Luke 6. 12. And doubtlesse one chiefe cause why the Word saues so few is this that men rest too much vpon it and cry not earnestly to God that he would blesse it and make it effectuall in their hearts This being so it may be demanded why the Word should be called the Word of life the Kingdome of God the saluation of men The Reasons why these glorious titles are giuen vnto it by the Holy Ghost are these 1. Because it is the onely meanes the Lord hath sanctified to worke sauing grace in his elect and to bring them to eternall life Though where this cannot be had he doth saue by other meanes or without meanes as pleaseth him yet hath he not said nor reuealed that he will saue men by any other meanes then this which caused the Apostle to mooue that strange question How shall they belieue on him of whom they haue not heard or how shall they heare without a Preacher Rom. 10. 14. And to pronounce of all that are strangers from the couenants of promise that they haue no hope of saluation Ephes. 2. 12. 2. Though men may haue many good things in them without the Word the Gentiles which haue not the law doe by nature the things contained in the Law Rom. 2. 14. yet sauing grace such good things as may bring a man to saluation none can attaine to ordinarily but by the Word for that 's the incorruptible seed whereby we are regenerated 2. Pet. 1. 23. 3. Though there be many other meanes of saluation besides this yet all the rest receiue their force and vertue from this nothing can doe vs good without this 1. Meditation of the workes of God must be acknowledged to be a good meanes of grace and so of saluation Dauid made great vse of it to further himselfe in grace Psal. 8. 3 4. But no man can profit by that till he haue first profited by the Word Make mee to vnderstand the way of thy precepts and I will meditate in thy wondrous workes Psalm 119. 27. 2 Affliction is a great furtherance to our saluation Hee chasteneth vs for our profit that we may be partakers of his holinesse Heb. 12. 10. But it can doe vs no good till it be sanctified to vs by the Word Psal. 94. 12. Blessed is the man whom thou chastisest O Lord and teachest him in thy Law 3. The Sacraments are great helpes to our saluation 1 Pet. 3. 21. Baptisme saueth vs. The Bread that we breake is it not the Communion of the body of Christ 1. Cor. 10. 16. but they haue all their efficacie from the Word Christ sanctifieth and cleanseth his Church by the washing of water through the Word Ephes. 5. 26. and that was the cause why Paul in that Congregation that was assembled principally for the celebration of the Lords Supper spent so much time in preaching Asts 20. 7. 4. Prayer is an excellent meanes of saluation Whosoeuer shall call vpon the name of the Lord shall bee saued Rom. 10. 13. But no man can pray with comfort till the Word hath wrought with him How shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard Rom. 10. 14. Till the Lord hath first said to a man by his Word thou art my childe he can neuer say to God in his prayer thou art my father Zach. 13. 9. I will say it is my people and they shall say the Lord is my God 2. Because it is euer powerfull God euer vseth to make it effectuall vnto the saluation of his Elect. This may appeare in two points 1. Though it be sometimes sent in iudgement and to be a sauour of death vnto death in some Goe and tell this people heare yee indeed but vnderstand not and see yee indeed but perceiue not Make the heart of this people fat c. Esay 6. 9 10. yet was it neuer sent to any place onely in iudgement onely to harden but to worke the saluation of some When God sent Paul to Corinth and continued his liberty there but one yeare and an halfe The reason is giuen Acts 18. 10. That God had Much people in that place The like wee shall finde noted of all places the Apostles preached in that some were conuerted by them in euery place 2. In Gods Elect it will certainely be effectuall to their saluation as many as were ordained to eternall life beleeued Acts 13. 48. And though not at the first yet it will be effectuall one day as the doctrine that Iohn the Baptist taught became effectuall in sundry of his hearers after his death and not before Iohn 10. 41 42. And when this will not saue and conuert nothing will be able to doe it If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead Luke 16. 31. Therefore is so much spoken of the power and efficacie of the Word that it is liuely
the Baptist also did oft frequent Christs Ministery not onely on other dayes but euen on Sabbaths also yet I cannot finde that our Sauiour did euer blame them for it 2. Though the Lord doe oft-times worke most mightily by weakest meanes yet ordinarily and for the most part as by the wholesomest and best food he giues the best nourishment so by the Ministry of them that haue the best gifts he doth most edifie his people Therefore the great successe of Iohns Ministry is partly ascribed to the excellent gifts God gaue him and whereby he fitted him for that worke he shall go before him in the spirit and power of Elia to turne the hearts of the fathers to the children Luk. 1. 17. So this is alledged for one cause of the successe of Barnabas his Ministry in Antioch Act. 11. 14. Because he was a good man and full of the holy Ghost and saith and of the fruit that both his Ministry and Pauls had in Iconium that they preached in such a manner so soundly so substantiaâ—…ly with such euidence of the spirit Act. 14. 1. They so spake that a great multitude both of the Iewes and also of the Greekes beleeued Therefore â—…aul calleth vpon Timothy to stirre vp his gift 2 Tim. 1. 6. and to giue himselfe diligently to study for the increase of his gifts 1 Tim. 4. 14 15. and telleth him this was the way to saue himselfe and them that heare him ver â—…6 So. Cor. 14 12. He exhoâ—…t them to seeke for such gifts as whereby they might excell to the edifying of the Church Why might some haue obiected what needeth this seeing wee may doe as much by meane as by excellent gifts But the Apostle plainely declareth by these exhortations that he was of another minde 3. Euery Christian hath right and title to the gifts of all Gods seruants and therefore it is no sinne for them when conueniently they may to make their benefit of them Whether Paul or Apollo or Cephas all are yours 1. Cor. 3. 22. yet must euery Christian take heed that he doe not so admire Gods gifts in any as that he despise the Ministry of the meanest of Gods seruants nor commend one to the disgracing of others nor rest or addict himselfe so to one as that he despise others This was that sinne for which the Apostle so taxeth the Corinthians euery one of you saith I am of Paul and I of Apollos and I of Cephas 1. Cor. 1. 12 For 1. It is our sinne and shame and iust cause of humbling to vs if we cannot profit by the meanest Minister that God hath sent ye may all prophecy one by one that all may learne and all may be comforted all may learne by euery one that prophecyeth and preacheth the word soundly and may receiue comfort and edification by him 1. Cor. 14. 31. 2. The power of the Ministry dependeth not as we haue heard on the excellency of the teachers gifts but vpon Gods blessing that he hath promised and is wont to giue to his owne ordinance 4. The fourth and last Vse is to encourage euery man in his place to do his endeauour to draw others to God both Ministers and Masters of families and priuate Christians also For 1. If thou doe preuaile and God make thee his instrument to conuert but one soule the comfort and blessing of it will be vnspeakeable Let him know that hee which conuerteth a sinner from the error of his way shall saue a soule from death and shall hide a multitude of sins Iames 5. 20. 2. If thou endeauour it with an honest heart be thy gifts neuer so weake and meane thou hast cause to expect Gods blessing and that thou shalt preuaile with some 2. Chron. 29. 11. Deale couragiously and the Lord shall be with the good An example of this we haue in this poore woman 3. Say thou preuaile with none yet shall thy endeauour vsed with a good heart be euery whit as well accepted of God and rewarded also as if thou hadst conuerted many Thy worke shall bee with the Lord Esay 49. 4. 2. Cor. 2. 25. For wee are vnto God a sweet sauour of Christ in them that are saued and in them that perish THE FIVE AND FIFTIETH LECTVRE ON IVNE XXVI MDCX. IOH. IIII. XXXI XXXII XXXIII XXXIV In the meane while his Disciples prayed him saying Master eate But hee said vnto them I haue meate to eate that yee know not of Therefore said the Disciples one to another hath any man brought him ought to eate Iesus saith vnto them my meate is to doe the will of him that sent me and to finish his worke WEe haue heard in the former verses what zeale the Woman of Samaria being conuerted her selfe did shew in seeking the conuersion of all her neighbours and what a blessing God gaue to her endeauours therein For vpon her perswasion they went out of the City and came to Christ. Now in these verses that I haue read and those foure that follow the Euangelist reporteth the speech that passed betweene Christ and his Disciples in the meane time while the woman was in going to call her neighbours and they in comming out of the City vnto Christ. And this speech consisteth of two parts 1. The declaration of our Sauiours zeale in preferring the worke of his Ministry before his meate and drinke contained in these foure verses I haue now read vnto you 2. The exhortation that he giueth vnto his Disciples to follow his example therein in the foure verses following And in the first part the verses I haue now read foure things are noted by the Euangelist 1. The motion which the Disciples make vnto him that hee would eate somewhat a motion no whit vnfit or vnseasonable for them to make at this time For 1. It was now dinner time as appeares ver 6. and his manner was as it seemes to eate two meales in a day as we reade also that Eliah notwithstanding his strict course of life was wont to doe 1. Kings 17. 6. 2. They perceiued him to be weary verse 6. and in that respect also to haue need of refreshing 3. They found him to be now at leisure and free from other imployment 4. They thought they should haue gone forward their iourney to Galilee that afternoone verse 3 4. 5. They perceiued by him that though he was hungry and had sent them into the Towne to buy meate yet now they were come to him with meate and had set it before him he had no disposition to eate any and therefore out of their duty and loue vnto him they desire him to eate verse 31. 2. The answer Christ makes vnto this their motion verse 32. Hee had meate to eate that they knew not of He saith not that he had eaten already yet was he doubtlesse refreshed with the paines he had taken and good he had done already vpon the Woman of Samaria but he lookes for a second and a better seruice and
against me that might disproue my vprightnesse of heart and faithfulnesse in my Ministry which is the maine thing I haue to reioyce and glory in 5. Be earnest with God in prayer that he would make thy Ministry fruitfull Paul bowed his knees vnto God for the Ephesians Ephes. 3. 14. for it is he onely must giue vs grace to teach profitably wee are not sufficient of our selues to thinke any thing as of our selues to meditate of any good thing but our sufficiency is of God 2. Cor. 3. 5. and our people grace to heare profitably he teacheth them to profit Esay 48. 17. We should importune the Lord in that manner as Rachel did Iacob Gen. 30. 1. giue me children or else I die 6. Enquire for fruit and deale with thy people in priuate to see how they profit by thy labours so did our Sauiour with his hearers Matth. 13. 51. haue yee vnderstood all these things And the Apostle did not onely teach publikely but from house to house Act. 20. 20. Heb. 13. 17. Thou must watch ouer their soules This Doctrine serueth also for the Vse of all Gods people 1. It teacheth vs how great profit we may make of reading the Scriptures Though God haue not appointed that to be the meane to worke faith and regeneration yet doth it notably prepare and make men fit to receiue good by hearing We haue heard the Apostles could neuer haue done that good by preaching if the people had not beene prepared by reading of the Prophets our Sauiour therefore commands his hearers to search the Scriptures and to acquaint themselues well with them Iohn 5. 39. One chiefe cause you profit so little by your hearing is for that you exercise not your selues in the reading of the Scripture If parents would traine vp their children in the principles of Religion and in reading of the Word at home while they be young it would be a great aduantage to them for their profiting by preaching But alas we might as well alledge to any of you a sentence out of Bernard or Augustine as out of the holy Scripture for you cannot tell whether we alledge it right or no so vnacquainted you are with it God hath written vnto you for your vse the great things of his law but they are accounted by you as a strange thing that belongs not vnto you as the Lord complained of the Iewes Hos. 8. 12. But if he onely be an happy man that can delight in the law of the Lord Psal. 1. 2. then are you doubtlesse in a wretched case that take no delight in it at all neuer read it no not on the Lords day You count it a tedious thing to keepe the Sabbath you know not how to spend it without gaming c. because you take no delight in the reading of the Scripture The Lord enioyned the King to reade the Word all the daies of his life and giueth this for the reason that he may learne to feare the Lord and that his heart be not lifted vp aboue his breathren Deut. 17. 19 20. What maruaile then if great men grow proud and tyrannous oppressours and if both great men and meane be so voide of Gods feare so prophane as they are seeing they reade the Scriptures so seldome and negligently as they doe 2. Learne by this Doctrine to iudge of the best kinde of preaching He that reapeth most fruit vnto God winneth most soules is the most able Minister of the New Testament That kinde of preaching whereby the people of God profit most in knowledge and sanctification is the best kinde of preaching not that whereby carnall men are most delighted or which feedeth the humour of a naturall man and tickleth the eare but which best edifieth the conscience Let no man say he is vnlearned that teacheth profitably and hath wonne many vnto God for hee that winneth soules is wise Pro. 11. 30. when God hath allowed of a man and commended him and set his seale on his ministry as on these he hath done 1. Cor. 9. 2. who art thou that darest dispraise or despise or disgrace him Gods people should not allow best of him that praiseth himselfe that is that by his manner of preaching declareth euidently he seeketh his own praise more than the profit of the people but of him whom the Lord praiseth by working with him in blessing his labours 2. Cor. 10. 18. As Paul saith he would iudge of the Ministers in Corinth so should all Gods people learne to iudge of Ministers 1. Cor. 4. â—…9 â—…0 I will know not the speech of them that are puffed vp but the power for the Kingdome of God is not in word but in power To this case our Prouerbe may well be applyed Shew me not the meate but shew me the man Compare the hearers of these learned and eloquent Teachers whom thou so much admirest with these who preach plainely and whom thou despisest for that cause see whether haue most knowledge and grace and so thou shalt be able to iudge whether is the best Teacher 3. To teach vs that the state of wicked and ignorant persons is far more dangerous and damnable now than it was vnder the Law first because this is a time of farre greater light than that was this is the condemnation that light is come into the world Iohn 3. 19. secondly greater grace is offered now than then yea receiued also by such as liue vnder an ordinary and able ministry of the Gospell the Apostle Peter speakes euen of some hypocrites that they had escaped the pollution of the world through the knowledge of Christ by the Gospell they were brought to a great reformation 2. Pet. 2. 20. Hitherto belong those fearefull sentences if euery transgression and disobedience to the law receiued a iust recompence of reward How shall we escape if wee neglect so great saluation c. Heb. 2. 2 3. And againe it is impossible for those who were once enlightned c. Heb. 6. 4 8. declaring in many words the fearefull state of them that haue not onely enioyed great meanes of grace but also receiued some common beginnings of grace by them and yet prooue naught afterward And so doth he likewise Heb. 10. 28 31. shew how it is farre more dangerous for them to sinne vnder the Gospell then it was vnder the Law Consider therefore how God vnder the Law hated and punished ignorance it is a people of no vnderstanding therefore hee that made them will not haue mercy vpon them Esay 27. 11. the breach of the Sabbath if yee will not hearken vnto mee to hallow the Sabbath day I will kindle a fire in the gates of Ierusalem and it shall deuoure the palaces thereof and it shall not bee quenched Ier. 17. 27. Adultery It is a fire that consumeth to destruction and would roote out all mine increase Iob 31. 12. Swearing the booke of Gods curse shall fly vpon euery one that sweareth to cut him off Zech. 5. 2 3.
had an example before in the Galileans Verse 45. So that is to be vnderstood Iohn 2. 23. Many belieued in his Name when they saw the miracles which he did viz. they had receiued some preparations vnto Faith they began to conceiue reuerently of his Doctrine and were willing to heare him and this was all as appeares Verse 24. But Iesus did not commit himselfe to them because he knew them all So the good life that they haue seene Gods seruants to lead hath beene a meanes to draw many a one to the Faith The Apostle vseth this as a reason to perswade Christians to an honest life That the Gentiles by their good works which they should behold might haue cause to glorifie God in the day of their visitation 1 Pet. 2. 12. That they that obeyed not the Word might without the word be wonne by the conuersation of their wiues 1 Pet. 3. 1. So the corrections of God which they haue seene and felt vpon themselues haue been the meane to open many a mans eare and to make him willing to heare Iob 33. 16. So the wonderfull deliuerances that men haue seene God giue to his Church and ouerthrowes to the aduersaries thereof haue wonne many a man to the liking of Religion Hest. 8. 17. Many of the people of the land became Iewes As I nothing doubt but the wonderfull deliuerance God gaue vs from the Powder-Treason hath drawn many a one from Popery to the loue of the Gospell 3 It is certaine also that the Faith of the best Christians may be much confirmed by the workes of God which they see So the Faith of Gods children was greatly confirmed by the miracles of Christ and of his Apostles Iohn 2. 11. This beginning of miracles did Iesus and shewed forth his glory and his Disciples belieued in him So are the faithfull greatly confirmed by Gods corrections on themselues when they are soundly humbled thereby Iob 42. 5. I haue heard of thee by the hearing of the eare but noâ—…ine eye seeth thee So by the sensible experiments they haue had of Gods mercy in themselues they are greatly confirmed in the Faith of Gods promises 2 Corinth 1. 10. Who hath deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs yea the beholding of Gods iudgements on wicked men and his mercies towards his faithfull seruants hath greatly confirmed their Faith in the Word of God when they can say As we haue heard so haue we seene Psalme 48. 8. and 58. 10. The righteous shall reioyce when they see the vengeance and why so Verse 11. And men shall say Verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth And in this respect men ought carefully to marke and obserue the workes of God how God makes good his Word by his workes A principall point this is of Christian wisdome and piety and great good might euery man receiue by it Psal. 107. 43. Who is wise that he may obserue these things for they shall vnderstand the louing kindnesse of the Lord. Yea say a man be neuer so diligent in the reading and hearing of Gods Word yet if he do not likewise obserue the works of God he is guilty of a great sinne Psal. 28. 5. They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp 4 It is not simply vnlawfull or a signe of infidelity for a man euen to desire these sensible helps to confirme his Faith Hezekiah was a true Belieuer yet desired a signe 2 Kings 20. 8. Gedeon was a true Belieuer yet he asked a signe of God Iudges 6. 17. And when God had giuen him one he asked another Verse 38 And when God had giuen him that he asked yet another Verse 39. and God was neuer a whit offended with him When a man that doth in any measure truly belieue and giue credit to the Word shall desire that God would sensibly confirme to him the truth of his promises by deliuering him from any affliction he is in by blessing him in his body in his estate in his children especially by giuing him the inward feeling of his fauour he doth no more than he may well do Psal. 86. 17. Shew a token of thy goodnesse towards me that they which hate me may be ashamed because thou O Lord hast helped me and comforted me And Psal. 90. 16. Let thy works be seene towards thy seruants and thy glory vpon their children Now though all this be so as you haue heard in all these foure points yet remaines the Doctrine firme That true faith is not grounded vpon any thing we see vpon sense and experience but onely vpon the Word of God Whatsoeuer the faithfull man belieues he belieues it because God hath said it in his Word This the Apostle makes the ground of Abrahams faith Rom 4. 18. He belieued that he should be the Father of many Nations according to that that was spoken vnto him This was the ground of the Apostles faith not all the miracles they had seene Iohn 〈◊〉 22. They belieued the Scriptures and the Word which Iesus had said This was the ground of the Ephesians faith Ephes. 1. 1â—… 2 Insomuch as though there be sundry truths in Gods Word as I shewed you which the Lord doth vse to giue vs sensible proofes and demonstrations of in the world yet he that hath true faith belieues those very things not so much for any thing that he seeth as for that he knoweth God in his Word hath said so So that he is able to say I belieue that Goods vniustly gotten will certainly come to nought that Whore-mongers and Adulterers God will iudge that God will smite through the loynes of them that rise against Leui and of them that hate him and that not so much because I see this confirmed in such and such examples indeed I belieue it the more for this but not so much for this as because God in his Word hath said it Rom. 10. 17. Faith comes not by sight but by hearing 2 Cor. 5. 7. We walk by faith and not by sight He that walks by sight walks not by faith 3 The true belieuer giues credit to the Word though he see nothing to confirme it The bare Word of God is of sufficient credit with him and he belieues as verily those truths which his sense nor reason can discerne any proofe of such as are all the Articles of our Faith onely for the Words sake as he doth those truths that are most confirmed vnto his sense or reason Heb. 11. 1. It is the euidence of things not seene Ioh. 20. 29. Thomas because thou hast seene me thou belieuest blessed are they that haue not seene and haue belieued 1 Pet. 1. 8. Whom ye haue not seene and yet ye loue him in whom now though you see him not yet do you belieue and reioyce with
204. The knowledge euen of the vnregenerate if they belong to God is a great aduantage vnto them 205. Who know Christ lesse regard the world 238. Knowledge sanctified notes thereof 238 239. The benefit of such as desire knowledge 360. L. Liberty The true knowledge of our Christian libertie in the vse of things indifferent is a great helpe against vnnecessary heauinesse and sorrow 439 440. Lectures On the weeke day are lawfull ◅42 Loue. Loue of the regenerate 480. Loue of the people is true when they make vse of their Ministers gifts and will be direrected by them 319. To loue and countenance a Minister but not to heare him may procure a temporall reward but no sound comfort 321. M. Masters of families They should see that their whole family ioyne with them in Gods worship 123. How they should gaine loue and reuerence from their seruants 496. Matrimony Second marriages are lawfull 7◅ Though Marriage be not necessary for all for some it is 94. Meanes The Lord doth oft both prepare mē to grace confirme them in it by other meanes besides his word 417. Of grace not to bee despised because they seeme weake and contemptible 32. Both the giuing of them and the successe of them depends only on the good pleasure of God 250. 253. To sin against the meanes of grace greatly aggrauates sin 422. Melancholy Wee are bound to striue against the passion of it 434. The best meanes to preserue vs from the danger of it see sorrow Mercy of God The hainousest sins of the Elect hinders not God from calling them 95. He thinkes neuer the worse of them for their old sins after their conuersion 96. 97. He reiects not their seruices for the corruptions that cleaue to them 97 98. 192. He causeth their fow lest sins to turne to their great good ◅8 The knowledge of it tends greatly to the comfort of the faithfull 99. He will not reiect his children for their infirmities but is therein very tender and respectfull towards them 452. Foure things in the Lords gracious disposition that should mooue vs to serue him willingly 463. Mercifulnesse We should learne to be mercifull by the example of our heauenly Father 100. Ministers They must do the work of their calling with a willing mind 261. Their mutuall agreement loue will much further the Gospell 299. Yet are we not bound to agree with or like of all but we may lawfully discountenance and publikely reproue some Ministers 300. 301. The difference in iudgement or practise about the Ceremonies should not alienate the affections of godly Ministers one from another ◅01 303. He must bee diligent and carefull to teach profitably 367. He must be faithfull and wherein that consists 367. 368. His life must be exemplary for piety 368. They had need be godly men 215. They should encourage their people to moue their doubts to them 227. What they should do when the people leaue them to heare others 271. Faithfull ones need not feare want but shall be sure of good reward 8◅ His chiefe care should be to see fruit of his labours how he may do that 284 289 290. The best haue been apt to be discouraged by the badnesse of their hearers 294. They must not enuie but esteeme louingly and reuerently of their brothers 297. How far they should seeke to agree together and how that may be wrought 299. 305. The Minister to which a man belongs is not to be forsaken 269. Ministers that are faithfull shall be rewarded 283. A faithfull Minister need not be couetous for the things of this life nor feare the malice or subtiltie of enemies 284. Ministers must labour to be fruitfull 289. Ministers encouraged by peoples forwardnes 293. A man may be a faithfull Minister and approued of God though his gifts be far inferiour to other of his fellow-labourers 309. Ministers ought not to be daunted in the presence of any wicked in the exercise of their Ministry 294. Ministers ought to carry themselues so as that they may deserue respect from the people 316. Ministers are bound to teach the whole councell of God 317. Corruptions may be in the deliuery of the truth but the Word hath no corruption in it 317. A Minister may tell his people of the duty they owe him and yet not be proud 317. Their faults may bee publikely and sharply reproued 300 ◅1 There is an honour due to euery true Minister 360. 375. The Lord makes high account of the honour that is done to his faithfull Ministers and is highly displeased with the contempt and indignities done to them 359. This should not puffe him vp but humble him 361. Foure degrees of honour due to them 362. They haue for the most part least esteeme in their owne country and amongst them that are neerest to them in birth and acquaintance 364. How they may get and maintaine reuerence in the peoples hearts 367 368. They should striue to apply them particularly to their hearers 373. They haue authority to reprooue sin in any man 106. 360. They must not be discouraged at the vnfruitfulnesse of their labours 3◅8 The people looke for angelicall perfection in them 366. The faithfull one shall bee sure to haue both honour maintenance and fruit of his labours 375. Comfort for them against the contempt of their calling and persons 376. The fearefull estate of such as despise or doe any indignity to them 359. 360. 376. Men shew respect to their Ministers and comfort them when they make vse of their gifts in priuate 319. Conceitednesse is a cause they do not 222. The Priests had their houses neere the Temple for this end 221. Ministry of the Word See Meanes Great is the necessity of it 278 279. A sound Ministry is the strength of a State 279 This of the new Testament is far more fruitfull then that was vnder the law 287 288 289. A great mercy to teach vs by men rather then immediatly or by Angels 107 ◅42 It is the saluation of men and why it is so called 2◅7 168. How it becomes effectuall 169. Whom God intends to saue he giues the ministry of the Word vnto and grace to profit by it 305 306. God hath been wont to make it effectuall in as many as hee meanes to saue within a short time after they haue first enioyed it 324 325. God neuer giues it to any people but hee makes it effectuall to saue some 376. 289. The ministry of the new Testament in regard of the profitablenesse of it to win soules is far more excellent then that of the old 287 The ministy of the Prophets prepared men to receiue the ministry of the Gospell 287. They that esteeme of the message esteeme of the messenger 309. Ministry effectuall 28◅ Ministry of the Word of great necessity 278. Miracles The chiefe end of them was not to conuert men but to gaine credit to the Word in their hearts and make them willing to heare 37. New formes of Gods worship
by such in whom they discerne any infirmity 365. Remedies against this corruption 371 Temperance It is necessary euen in our diet 92. Temples Our Churches need not to be stately and glorious as the Temple of Ierusalem was 119. Neither is there that holinesse to be ascribed to or reuerence due to our Churches as was to that Temple 119. 154. Neither is there that necessity of temples now as there was vnder the law 119. Yet is it fit we also should haue places set apart for Gods publique worship and hauing such it is no where so well done as in them 119. 129. Euen our Churches should be decently kept 120. 127. The temple of Ierusalem was a Type of Christ and how 155. Tentation We must carefully shun tentation 89. Tentations incident to our lawfull calling God will preserue vs in 89. Terror Wicked men haue cause to be in continuall terror 33. Testament See Ceremoniall worship Though in temporall things Gods people had more particular direction then we now yet not in spirituall 207. The Ministry of the New Testament is more fruitfull then that was vnder the law 287 Vnder the law God reuealed himselfe to his people moresensibly and bodily then vnder the Gospell 196. The estate of sinners is far more damnable now then it was vnder the law 291. Thankesgiuing Of Sacrifices of Thankesgiuing 187. Thoughts Conscience to be made euen of them 91. Trouble of minde All men must looke to be brought one day to a painefull sight and sense of sin and of Gods anger due vnto it 42 43. No wordly thing can content or comfort the heart in that case 44 45. Meanes wherby they that haue lost the assurance of their saluation may recouer it 346. 347. V. Vnity Vnity in all points among Gods seruants in this life is not to be expected 302. Vowes We should in our affliction vow amendment performe it when we are deliuered 405. W. Walking with God We should labour to walke with God how we may know whether we do so or no 70. Will-worship No worship is to be giuen to God but such as he likes of and delights in euen such as is done by the direction of his Word and in obedience to it 160. 192. In will-worship men serue not God but the diuell 161. God requires more seruice of euery man then he hath expressely particularly commanded him yet this is no will-worship 242 243 He that hath an vpright heart will make conscience of such things onely as God hath commanded or forbidden 473. Women How iust causes they haue to be humbled in themselues 225. How they may adorne the Gospell 226. Word of God No man can know God aright but by his Word and the difference betweene the knowledge gotten so any other 160 161 It is the saluation of men 1â—…8 169. All that haue it are not saued by it 169. Saluation not to bee ascribed to any vertue that is in it 169. By it all other meanes of grace are made effectuall 169 170. It is exceeding powerfull and effectuall to saue men 170 171. We ought highly to esteeme it 172 173. Notes to trie whether we esteeme and loue it indeed 173. The wicked hardens himselfe in sin euen by it 98 99. It is to bee esteemed a high fauour of God that we enioy it 162. It is the onely ground of true faith and assurance of saluation 338. The faith and Religion of Gods Elect is not grounded vpon any thing but the word only 348 349. 418. 419. Seeke good ground in the word for that thou holdest in Religion 429. Dangerous to doubt of the truth of it see Infidelity The word to be heard on weeke daies 241. The word to be examined 467. Rules thereto 499. Word to be heard with heart prepared 486. How that may be 489. The word ought to bee receiued for the senders sake 313. Difference betwixt the good workes of regenerate and naturall men 476. Good Workes That only is a good worke that is commanded of God 474. Workes of God Men may be prepared vnto faith and much confirmed in it by the workes of God 417. We should obserue the workes of God and how God doth by them ratifie his Word 417. 497. What vse we should make of the strange workes of God 379. World By this word sometimes the Elect onely are meant and why Christ is called the Sauiour of the world 329 330. Worldly things No worldly thing can satisfie or comfort the soule in distresse 44 45. It is great folly to set our heart vpon or esteeme too much of any worldly comfort 390. 438 439. He that is truely conuerted makes not that reckoning of worldly things as he did before 238. Worship of God See Adoration Ceremoniall Law Exercises of Religion Reuerence Most men worship not God according to his Word 163. Reasons for the altering of the manner of Gods worship at Christs comming 190. 191 No seruice pleaseth God but that which is spirituall 191 192. He requires spirituall worship more vnder the Gospell then he did vnder the Law 19â—… 197. All the parts of Gods worship may in some cases be vsed in priuate houses 120. 129. And are as acceptable to God in one place as in another 156. Christ himselfe did diligently vse to worship God in religious duties and why 163 1â—…4 The difference betweene Gods worship vnder the Law and vnder the Gospell â—…87 1â—… 189. God requires bodily worship of vs as well as spirituall but not so much as vnder the law 189 190. Euen the wicked est men that liue are bound to worship God 195. Y. Young men The sins that they must chiefly take heed of 224. Z. Zealous Both Magistrates and priuate men should shew their zealous hatred to sin 78. Zeale is required of all Christians and what the notes and properties of true Zeale are 260 261 263. 267. Zeale in the people warmes their Ministers 295. True Zeale will make a man to forget and neglect himselfe 275. Seuerall places of Scripture opened and applyed in this Treatise Booke Chap. Verse Folio Genesis 17 18 391 Genesis 18 12 30 Genesis 19 9 106 Genesis 29 18 80 Genesis 32 26 402 Genesis 45 28 3 Genesis 50 19 370 Exodus 4 24 452 Leuit. 19 2 196 Leuit. 23 10 9 Leuit. 26 11 12 166 Num. 12 14 403 Num. 23 21 452 Deut. 12 32 161 Deut. 14 26 92 Deut. 25 3 117 Iosh. 1 8 20 1 Sam. 2 12 470 1. Sam. 2 30 368 1. Sam. 15 29 6 2. Sam. 6 20 22 116 2. Sam. 12 20 24 c. 441 2. Sam. 21 1 404 1. King 8 6 473 1. King 12 28 161 2. King 17 33 41 36 1. Chron. 16 29 129 2. Chron. 16 9 484 2. Chron. 26 18 19 21 359 Nehem. 1 11 8 Nehem. 2 1 493 Nehem. 8 1 123 Iob. 3 13 14 43 Iob. 5 7 388 Iob. 6 24 424 Iob. 20 11 80 Iob. 29 4 220 Iob. 31 1 91 Iob. 32 23 395 Iob. 36 8
troubles were not so strong there as in Iudea and about Ierusalem Now in his iourney from Iudea into Galile he went through Samaria not of set purpose to teach the Samaritans for as he forbad his Disciples when he sent them forth to preach to enter into the Cities of the Samaritans and bad them goe onely to the lost sheepe of the house of Israel so he saith of himselfe that he was not sent but vnto the lost sheepe of the house of Israel but by occasion onely because it lay directly in his way from that part of Iudea where he was into Galile and therefore the Euangelist saith He must needs go through Samaria As he passed through that countrey he came to Sychar a City of Samaria that was famous in sundry respects for Iacob had dwelt there and giuen to Ioseph his best beloued Sonne his possession neare vnto it and digged a Well which to this day remained and bare the name of Iacobs Well Vpon this Well our Sauiour sate him downe both because he was weary with trauaile and also because he was a thirst and it was about noone For to shew himselfe to be very man and how he was content to take on him the forme of a seruant and debase himselfe for our sakes he tooke our nature with all the infirmities thereof excepting sin and was as it seemeth euen more wearied and weakened with trauell and more thirsty also then his Disciples were for they were able to go further into the City without resting themselues or desiring water As he was sitting thus vpon the Well to rest coole and refresh himselfe There came a woman of Samaria to draw water and he asketh her some to drinke Not so much because he did thirst after drinke though indeed he did so as hath beene said for he knew before she spake what she would answer him and how she would deny him as because he thirsted after the saluation of this wretched woman and would take occasion hereby to conferre with her and to instruct her For so soone as he was entred into conference he forgetteth his thirst and desireth no more any water of her Now the Euangelist saith the occasion he tooke to aske her water was this that his Disciples whose seruice he might haue vsed for the drawing of him some water were gone into the City to buy meat For our Sauiour though he had no house and land of his owne yet he liued not by begging nor of meere almes but had money of his owne which his hearers and friends bestowed on him The woman perceiuing both by his speech and apparell that he was a Iew giueth him no water but wondereth that he being a Iew should aske any of her being a Samaritan and giueth this for the reason why she wondred because such was the mortall hatred that the Iewes did beare to the Samaritans partly by reason of their difference in Religion and partly because of the old iniuries that they had receiued from them as that the Iewes medled not at all nor would haue any dealing with the Samaritans Hereupon follow the words that I haue now read vnto you wherein our Sauiour doth neither reiect her in wrath for being so void of humanity as not to giue a little water to one that asked it in his need nor answereth directly her question nor importuneth her further for water but gently reproueth her yet not for denying water but for not making that vse of him she should haue done and taketh occasion thereby to discourse vnto her of another manner of water that he had to bestow vpon her which she would haue asked of him if she had knowne him But yet because he would draw her on to further speech and stirre vp in her a desire to question and inquire of him he doth not in plaine termes deliuer his meaning to her but in a parable as if he should haue said thus vnto her Thou takest me to be an ordinary Iew and therefore refusest to gratifie me in this small thing but if thou knewest me well and what a gift the Lord maketh offer of vnto thee and all his people in sending me into the world thou wouldest haue esteemed of me better then thou doest thou wouldest haue thought thy selfe not good enough to haue giuen me water but wouldest haue begged of me and I would haue giuen thee a better and farre more excellent kind of water then this is that I haue desired of thee Now there are in these words three principall things to be obserued 1. What it was that he had to bestow on her and which he was desirous to haue bestowed on her water of life by which though in the letter he meaneth spring-water for so she vnderstood him and so is this word vsed Gen. 26. 19. Isaaks seruants digged in Gerar a Well of liuing water yet thereby as by a Metaphor he meant the Spirit of God 2. What her duty was to haue done and how she might haue obtained this water of life She should haue asked it and he would haue giuen it her 3. What the cause was why she asked it not She knew not Christ whom he calleth here that gift of God and who was the person that now spake vnto her The first thing then that offereth it selfe in these words to our consideration is this that our Sauiour calleth the spirit of regeneration water of life For that he meaneth this of the Spirit it is euident both by that which he saith ver 14. where also we shall haue more fit occasion to inquire why he calleth it Spring water or water of Life and more plainly Ioh. 7. 38 39. Where when he had said He that belieueth in me out of his belly shall flow riuers of water of life in the next verse the Euangelist interpreteth him thus This spake he of the spirit from thence then we haue this to learne That the Spirit of God in what heart soeuer it dwelleth is in effect and operation like vnto water For the proofe of this all those places might be brought where the Spirit of God is compared vnto water but I will content my selfe with one or two Esa. 44. 3. the promise which in the beginning of the verse is made I will powre water vpon the thirsty and flouds vpon the dry ground is interpreted thus in the latter end of the same verse I will powre my Spirit vpon thy seed and my blessing vpon thy buds So Ioh. 3. 5. Unlesse a man be borne againe of water and the spirit he cannot enter into the Kingdome of God In which respect also it is vsed in Baptisme to signifie not onely the bloud of Christ but the spirit of regeneration also The reason is the great similitude that is between the Spirit of God and water in effect and operation which may be discerned principally in foure points First whereas before a man be regenerate the Lord is to him and in his
knowledge but the least measure of sauing knowledge of that knowledge that may yeeld him sound comfort no man can ordinarily attaine to but by hearing 1. Cor. 1. 21. It hath pleased God by the foolishnesse of preaching to saue men The glory of the Lord his power and iustice sufficient to make vs to feare him seruilely may be seene elsewhere but the beauty of the Lord which may make him amiable to vs the comfortable knowledge of God is to be seene no where but in the Temple and in this ordinance of his the ministery of his word Psal 27. 4. 3. It is gotten by earnest prayer the man that neuer prayeth may attaine to knowledge but say he haue the best means the best ministry he shall neuer attain to the least measure of sanctified knowledge if he vse not to pray heartily for Gods blessing vpon the meanes Prou. 2. 3. 5. If thou cryest after knowledge then shalt thou vnderstand c. that made Dauid to cry to God so earnestly for this Psal. 119. 18. 4. It is confirmed by experience Psal 119. 140. thy Word is proued most pure and thy seruant loueth it Rom. 12. 2. Be ye changed by the renewing of your mind that ye may proue what that good and acceptable and perfect will of God is This is that knowledge Iob got by his afflictions Iob 42. 5. Now mine eyes seeth thee saith hee This is that spoken of Ier. 32. 8. Then I knew that this was the word of the Lord he knew before but experience now added to the certainty of his knowledge The effects whereby sauing knowledge is to be discerned from the other are three 1. It puffeth not vp a man as other knowledge doth 1. Cor. 8. 2. but makes him to haue a lowly conceit of himselfe because he discerneth much more ignorance then knowledge in himselfe The cause why the Laodiceans were so well conceited of themselues was for that their eyes were not opened Apoc. 3. 17 18. Experience sheweth this to be true in the best of Gods seruants and such as haue most profited by the word they are humble minded and euer complaining of their owne ignorance surely I am more brutish then any man saith Agur Pro. 30. 2. 3. and haue not the vnderstanding of a man I haue neither learned wisdome nor haue the knowledge of the holy 2. It resteth not in the braine but worketh vpon the heart and affections Esa. 51. 7. Ye people that know righteousnesse in whose heart is my law This light is not like that of the Moone but of the Sunne that not onely giueth light but warmeth and quickneth euery thing Paul prayeth their loue might abound in all knowledge and in all feeling or iudgment Phil. 1. 9. No man truely knowes God with a sanctified knowledge but he loues him also and thus are these two graces coupled together Psal. 91. 14. Because he hath set his loue vpon me thereforewill I deliuer him I wil set him on high because he hath knowne my name No man truely knowes God with a sanctified knowledge but he also putteth his trust in him Psal. 9 10. They that know thy name will put their trust in thee 3. It worketh reformation of heart and life Iob 28. 28. To depart from euill is vnderstanding 1. Ioh. 2. 3. Hereby we are sure that we know him if we keepe his commandements and verse 4. He that saith I know him and keepeth not his commandements is a lyer and verse 11. He that hateth his brother is in darknesse and walketh in darknes and knoweth not whither he goeth because that darknesse hath blinded his eyes Therefore it is said of the sonnes of Eli 1. Sam 2. 12. That they knew not God 4. It makes men strong to resist and stand against temptations Prou. 24. 5. A wise man is strong yea a man of knowledge increaseth his strength The properties of sauing and sanctified knowledge are two 1. It is cleare and certaine not confused and doubtfull 1. Cor. 2. 15. He that is spirituall iudgeth all things yet he himselfe is iudged of no man he is soe certaine that no contrary iudgement or censure of any man can make him to alter his iudgement So 1. Ioh. 2. 27. Ye need not that any man teach you but as the same anointing teacheth you of all things 2. There is no satiety in it but the more a man hath of it the more he doth desire it As a new borne babe saith the Apostle 1. Pet. 2. 3 he desireth the sincere milke of the word that he may grow thereby A wise man saith Salomon Pro. 1. 5. wil heare and wil increase learning Apollo Acts. 18. 24. 26. though he were already mighty in the scriptures and able to teach diligently the things of the Lord yet was glad to haue the way of the Lord taught and expounded vnto him more perfectly by Aquila Priscilla And how earnest is Dauid himselfe a man indued with more then an ordinary measure of knowledge as appeares by that which he saith of himselfe Psal. 119. 69 100. yet how earnest I say is he oft with God that he would giue him more knowledge Psal 119. 18. 26. 27. Euery thing by nature doth desire to increase in that good wherewith it is already indued yea the more it hath of it the more it doth desire because it feeleth so much the more the sweetnes of it as so we see that none are so desirous of riches as the richest of knowledge as the best learned And so is it in sauing and sanctified knowledge also he that hath it indeed cannot choose but desire to increase it THE SIXT LECTVRE ON MARCH VII MDCVIII IOH. IIII. XI XII The woman saith vnto him Sir thou hast nothing to draw with and the Well is deepe from whence then hast thou that liuing water Art thou greater then our father Iacob which gaue vs the Well and dranke thereof himselfe and his children and his cattell WE haue heard in the former Verse how our Sauiour did take occasion vpon this Womans refusall to giue him a little water to drinke both to make himselfe knowne vnto her and to speake and make offer vnto her of a better water that he had to bestow vpon her In these words is set downe a reply that the woman maketh vnto this speech of his for she not vnderstanding his meaning but thinking that he had spoken of materiall water reasoneth against him after this manner The water thou speakest of is either the water of this Well or some other better then this but I cannot see how thou shouldest giue me any of the water of this Well because thou hast nothing to draw with and the Well is deepe And as for any other water that is better then this I cannot see how thou shouldest come by it for Iacob our father gaue vs this Well and this was the best water he could giue for it was the same that himselfe and his children and his cattell did
gifts of God as accompany an effectuall calling are without repentance Euery good and perfect gift saith the Apostle I am 1. 17. and what he meanes by the perfect gift hee expounds verse 18. viz. the grace of regeneration is from aboue and commeth downe from the Father of lights in whom is no variablenesse neither shadâ—…w of changing Though wee be wonderfully vnconstant and changeable yet is there not so much as a shadow of changeablenesse in the Lord in this case Insomuch as we may conclude this first reason with the words of the Psalmist in Psalme 118. 2 3 4. Let Israel now say that his mercy endureth for euer Let the house of Aaron now say that his mercy endureth for euer Let them now that feare the Lord say that his mercy endureth for euer 2. The power that is in God to performe what hee hath promised 1. Peter 1. 5. Wee are kept by the power of God through faith vnto saluation And this reason our Sauiour giueth in Iohn 10. 28. They shall neuer perish neither shall any plucke them out of my hands verse 29. My Father which gaue them me is greater then all and no man is able to plucke them out of my Fathers hands For any strength that is in vs alas we might fall quite away euery day considering the temptations that wee are subiect to but this power of God is that that keepes vs from falling irrecouerably Psal. 37. 24. Though hee fall hee shall not bee cast off for the Lord putteth vnder his hand Wee our selues are apt enough alas to lose that grace wee haue receiued but the power of God preserueth vs and the weaker we are the more is Gods power glorified in preseruing vs. To which purpose that may bee applyed 2. Cor. 4. 7. But wee haue this treasure in earthen vessels that the excellency of the power may bee of God and not of vs and 2. Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakenesse 3. The prayer and continuall intercession that Christ maketh for vs. For as he prayed for Peter and that was the cause why he though he fell grieuously yet he lost not all grace Luke 22. 31 32. so he hath prayed for all the faithfull 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 principall part of the prayer that he made for them verse 11. Keepe them in thy name euen them whom thou hast giuen mee verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill And this intercession is continuall Heb. 7. 28. Hee is able perfectly to saue such as come to God by him seeing he euer liueth to make intercession for them And these are the Reasons why though we fall we cannot loose quite that grace that we haue receiued The Vse that this Doctrine serueth vnto is 1. To worke in vs a loue and desire of grace and the meanes of grace In worldly things we loue certainties and perpetuities therefore though there be more vse of ready money for the present yet men rather desire land then money Behold there is no certainty nor durablenesse in any blessing but this Our Sauiour cals all the profits of this life another mans goods because we haue no certainty but they may we know not how soone be taken from vs and bestowed on another but grace he cals our owne Luke 16. 12. Therefore nothing but grace onely can be called durable riches Prou. 8. 18. Therefore our Sauiour saith Ioh. 6. 27. Labour not for the meate which perisheth but for the meate which endureth vnto euerlasting life Indeed if it were true as the Papists and some others say that grace may be lost there were the lesse cause to desire it for what inward peace or ioy could wee haue in this case without certainety but this ministers vnspeakeable comfort to the soule that when we once know we haue grace we may be sure we shall neuer loose it And as I said this should make vs in loue with grace so should it with the meanes of grace euen the ministery of the Word which is called the ministration of the spirit 2. Cor. 3. 8. We reade of the foolish Virgins when they came to their fellowes to aske some oyle they receiued this answer Matth. 25. 9. Goe yee to them that sell and buy for your selues Behold we are they that fell this oyle there is no man here so void of grace but may conceiue assured hope to obtaine it if he can submit himselfe as he ought to the meanes of grace Esay 55. 3. Heare and your soules shall liue And therefore if God shall begin now or at any time to touch and draw thine heart struggle not against this worke of his as many doe Heb. 3. 7 8. To day if ye will heare his voice harden not your hearts as in the prouocation in the day of temptation in the wildernesse Stand not our against God but yeeld thy selfe and say to him as Cant. 1. 4. Draw me and we will runne after thee 2. To exhort euery man to try the good things that are in him whether they be of nature or grace This duty we are oft exhorted to 2. Cor. 13. 5. examine your selues saith he whether ye be in the faith proue your selues especially when we are to renew our Couenant with God in the Sacrament 1. Cor. 11. 29. To perswade thee to this duty Consider 1. There may be good things in a naturall man Say not with thy selfe I haue some good things in me and therefore I haue the Spirit of God because the Scripture saith of them that are meere naturall men that of them there is not one that doth good no not one Rom. 3. 12. that we are not sufficient of our selues to thinke a good thought 2. Cor. 3. 5. And the Apostle saith of himselfe that he knew that in him that is in his flesh in his vnregeneratc part and so farre forth as he was a naturall man there dwelleth no good thing Rom. 7. 18. Deceiue not thy selfe by the mis-vnderstanding of these places For though it be true that no naturall man can doe any thing that is truely good pleasing vnto God a corrupt tree cannot bring forth good fruit saith our Sauiour Matth. 7. 18. yet may there be in a meere naturall and carnall man such things as are naturally and in themselues good things and commanded of God I tell thee there may be good things in a naturall man who besides the corruption of nature hath also some remnants of Gods Image in him Euery man that commeth into the world hath some light in him Iohn 1. 9. Euery man is made after the similitude of God Iam. 3. 9. 2. It will yeeld thee vnspeakeable comfort if thou canst finde by due triall that thou hast indeed receiued the Spirit of God Gal. 6.
as Rom. 16. 18. They that are such serue not our Lord Iesus Christ but their owne belly And thus much for the first point 2. The second point wherein I told you the truth of this Doctrine may appeare is this That there is no truth which the naturall man receiues but he turnes and applies to his carnall aduantage he reades and heares onely in hope to find contentment to his flesh The most holy and wholsome parts of Gods truth he vnderstandeth carnally and applies to the feeding of his owne humour and contentment of his flesh This is the onely vse thaâ—… they make of all that they heare and read that they may sinne with more contentment and quiet of mind Euen as the spider that gathereth poyson of euery flower Unto them that are defiled and vnbelieuing is nothing pure but their minds and consciences are defiled Tit. 1. 15. Whensoeuer they come to heare Gods Word they bring with them an Idoll in their heart some corruption or other and whatsoeuer they read or heare they turne to the seruice of their owne Idoll Ezek. 14. 1 3. These men haue set vp their Idoll in their hearts and put the stumbling block of their iniquity before their face Yea it is certaine that many wicked men receiue not that confirmation that quiet and contentment to their heart in their sinne by any thing in the world as they do by the blessed and holy Word of God Such there were in the Apostles dayes Rom. 3. 8. who did affirme that the Apostles said Let vs do euill that good may come of it They wrest the Scriptures saith the Apostle 2. Pet. 3. 16. to their owne destruction They turne the grace of our God into lasciuiousnesse saith another Apostle Iude 4. Thus most men peruert these most comfortable Doctrines that are taught in sundry places in the holy Scripture as that in Mat. 24 24 that it is not possible for the elect to be deceiued or to perish And that in Rom. 4. 5. To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse And that Rom. 6. 14. Ye are not vnder the Law but vnder grace And that 1. Ioh. 2. 1 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world And that sentence wherewith we begin our Lyturgie which though not in the same words yet in sense and effect is deliuered by the Prophet Ezek. 18. 21 22. At what time soeuer a sinner doth repent him of his sinnes from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. And this is also the cause why they will heare and conferre with and moue questions to the best Preachers of the Word because they are in hope to get some what from them that they may make to serue for their purpose and if they can it will quiet and comfort them more then the speeches or iudgements of an hundred other men It is true indeed they loue the corruptest teachers best the good fellow Priest Mic. 2. 11. If a man walking in the spirit and falshood do lie saying I will prophecie vnto thee of wine and of strong drinke he shall euen be the Prophet of this people But yet they will not onely heare such but the best also in hope to heare from them somewhat that may serue their turne These are like Balaam that when God had giuen him his answer Num. 22. 12. yet out of this hope he waited still for another answer verse 19 20. So Ahab 1. King 22. 16. had wont oft to send for Michaia and to charge him to speake nothing but the truth why so It would haue comforted him more to haue gotten somewhat from Michaia for his turne then from all the foure hundred Prophets besides Thus you see then this second point confirmed which I obserued to you concerning the affection that a naturall man beares vnto the Word Now as this is a fearefull sinne so two things are to be obserued concerning the dangerous estate of these men 1. That in all the places where the Scripture speakes of them there the Holy Ghost sets a black marke vpon them and speakes of them as of Reprobates the Apostle Paul speaking of such as peruerted the Word and Doctrine that he taught whose damnation is past saith he Rom. 3. 8. And Peter speaking of them that wrested the Scriptures saith 2. Pet. 3. 16. that they did it to their owne destruction And Iude saith of them that turned the grace of God the doctrine of Saluation by Gods free grace onely into lasciuiousnesse that they were of old ordained vnto this condemnation Iude 4. 2. That the Lord hath threatned to feed these men in their humour so as such men do neuer lightly read or heare but somwhat they find that may serue their turne To Ahab that was vnwilling to be faithfully taught and acquainted with the will of God but willing to be flattered and deceiued God sent a lying spirit with efficacy of terrour Thou shalt perswade him saith the Lord 1. King 22. 22. And preuaile also go forth and do so And of euery one that hauing set vp his Idoll in his heart came vnto the Prophet the Lord saith Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols 3. The third point The naturall man will be ready to forsake and renounce any truth that he hath seemeâ—… to haue beene best grounded in and to haue receiued with greatest comfort when once it becomes an occasion of losse or trouble to him in the world while peace and prosperity lasts he may seeme to like the Gospell and euery truth of it as well as any man but if he cannot professe it without interrupting his peace he is ready to renounce it See the proofe of this in the hearer of the Word that is resembled to the stony ground Mat. 13. 20. 21. He heareth the word and anon with ioy receiueth it but when tribulation or persecution ariseth because of the word by and by he is offended And in that rich man that had seemed for a time full of zeale and deuotion towards Christ Mar. 10. 17. 22. Of these the Apostle saith that because they are enemies to the Crosse of Christ and mind earthly things therefore their belly is their God and their end damnation Philip. 3. 18 19. 1. To teach vs how to iudge of others that make profession of Religion and shew loue to the Word Praise God when thou seest any how lewd soeuer they haue beene to do so and hope the best and fret not nor like worse of our assemblies and Religion for this as the Pharisees did of Christ because the Publicans resorted to him Luke 15. 2. But yet build not too much vpon this as if that
baptized and added to the Church Act. 2. 41. euen such as had before mocked and scorned the Apostles ver 13. Surely it was this plaine and effectuall discouery of their sin God hath made saith he to them ver 36. that same Iesus whom ye haue crucified both Lord and Christ. Now when they heard this saith the holy story ver 37. they were pricked in their heart What was that in the Ministry of the Prophets that wrought such a change in the man that was before ignorant and an Infidell of whom we read 1. Corinth 14. 23. Surely it was this plaine and effectuall discouery of his sinne vnto him he was conuinced of all saith the Apostle ver 24 25. he was iudged of all All the Preachers that he heard as if they had conspired together did discouer to him his sinne and damnable estate and euen conuinced his conscience of it And then were the secrets of his heart made manifest and so falling downe on his face he worshipped God and reported that God was in them of a truth The man that knoweth sin aright and the burthen and danger of it will be desirous to know what he may do to please God he will be obedient and tractable ready to do any thing that God shall require of him and till then men will heare what they list and do what they list See this in the fruit of Iohn Baptists Ministry when he in the spirit and power of Eliah had sharply reproued his hearers and denounced Gods vengeance against them and so humbled them deeply with sense of sinne and feare of Gods wrath then euen the Publicans and soldiers also as we read Luke 3. 12 14. came to him and said Master what shall we doe And in Saul Act. 9 6. When he trembled and was astonished by this means then he was ready to say Lord What wilt thou haue me to doe If any man shall obiect and say what need Preachers trouble themselues with this seeing there is no man so simple but he knowes himself to be a sinner yea his owne conscience will tell him that it will tell him that these and these things that himselfe hath done are sinnes as well as the Preacher can tell him I answer yes sometimes it will doe so indeed But yet this is the ordinary meanes to bring a man to an effectuall knowledge of his sinne This Woman was not so simple but she knew that she liued in adultery and that that was a sinne but she came not to remorse and repentance till Christ had told her So also was Dauid brought to a sauing knowledge of his sinne euen by Nathans plaine and effectuall reprouing of him 2. Sam. 12. 12 13. True it is the conscience of euery man will when God shall awaken it tell a man of his sinnes plainely and roundly seuerely and sharpely as we may see Rom. 2. 15 16. But it lyeth a sleepe for a time and will either say nothing or flatter a man and is therefore compared to a Band-dogge that lyeth at the doore Gen. 4. 7. The Ministry of the Word is the effectuall and mighty or dinance of God to awaken the conscience Rom. 3. 20. By the Law comes the knowledge of sinne The vse of this Doctrine is first for the Minister 1. To exhort him not to neglect this part of his Ministry by the consideration 1. Of the great charge that is laid vpon him and the danger he is in if he neglect it Thinke seriously of these two places If thou do st not speake to warne the wicked from his way saith the Lord Ezek. 33. 8. that wicked man shall die in his iniquity but his bloud will I require at thine hand And Ier. 1. 17. Speake vnto them all that I command thee be not dismaid at their faces least I confound thee before them 2. Of the small cause he hath to despaire of good successe in it if he performe it with a good heart How forcible are right words Iob 6. 25. See an example of this in 2. King 5. 13 14. what successe the admonition and reproofe euen of a seruant had through the blessing of God with a great Lord that was but a heathen man 3. Of the recompence and supply God will make of any friends he shall lose thereby There is no man that hath left willingly lost house or brethren or sisters or father saith our Sauiour Mar. 10. 29 30. or mother or wife or children or lands for my sake and the Gospels but he shall receiue a hundred fold now in this time houses and brethren c. and in the world to come eternall life 4. Of the reuerence and estimation that is gained by it vsually euen in the hearts of such as at first most distasted it Pro. 28. 23. He that rebuketh a man afterwards shall find more fauour then he that flattereth with the tongue 2. To exhort him that sith he must be a reproouer of sin in his people he vse all means and carry himselfe towards them so as his reproofes may preuaile with them And those are chiefly two 1. He must so carry himselfe towards them in his whole course that it may appeare he loueth them vnfainedly See the force of this in the Apostles speech Rom. 15. 14. I am perswaded of you my brethren that ye also are full of goodnesse that is of kindnesse and readinesse to do good to them you liue with filled with all knowledge able to admonish one another Teaching vs that no man is so fit to admonish another as he that is both full of knowledge and able thereby to conuince him and also full of goodnesse and one of whom the party may be perswaded that he beares a kind and louing affection toward him 2. He must so liue as by his vnblameable and holy conuersation he may gaine authority in their hearts See how this will preuaile It is said of Herod Mar. 6. 20. that he feared Iohn the Baptist and obserued him and when he heard him he did many things and heard him gladly And the reason that moued him so to do is said to be this because he knew him to be a iust and an holy man And for this cause the Apostle giues that charge vnto Timothy 1. Tim. 4. 12. Let no man despise thy youth but be thou an example of the belieuers in word in conuersation in charity in spirit in faith in purity as if he should say if thou be such a one they will neuer despise thee no not when thou shalt command and teach when thou shalt teach and reproue them with boldnesse and authority though thou be so young a man The second vse of the Doctrine is for all Gods people 1. To admit and accept of this part of Gods ordinance euen of the word of reproofe as well as of instruction or comfort receiue with meeknes the ingrafted word which is able to saue your soules Iam. 1. 21. that is euery part of Gods Word
he gaue himselfe too much to sleepe 2. Sam. 11. 2. When it was toward euening he rose from his bed and walked on the roofe of his house Idlenesse is dangerous for any man and will breed much corruption in the heart as the land vntilled will grow full of weedes and the standing poole full of filthy and noysome things That made Salomon speake thus of the idle person Pro. 6. 14. Lewd things are in his heart he imagineth euill at all times But especially it is dangerous for such as whose condition and estate forceth them to leade a single life The Apostle hauing spoken 1. Tim. 5. 11. of wanton young widdowes verse 13. He notes this a cause of their wantonnesse that they were idle and went about from house to house as they that had nothing to doe To conclude this point if any single person can fare plentifully and liue idly neuer doing any worke neuer taking any booke in hand seldome rising before tenne a clocke and yet keepe himselfe chaste in body and mind I dare be bold to say he hath more strength in him then euer Dauid had 6. He that would keepe himselfe from vncleanenesse must exercise himselfe in the duties of piety with an vpright heart When the Apostle had said 1 Tim. 4. 7. Exercise thy selfe vnto godlinesse He adds a reason verse 8. Godlinesse is profitable vnto all things And if for all things then will it preserue a man from this tentation also This we shall finde prescribed by the wisedome of God Pro. 23. 26 27. My sonne giue me thy heart and let thine eyes obserue my waies For a whore is a deepe ditch and a strange woman is a narrow pit The Word of God if a man exercise himselfe in it and heare and reade and meditate in it with an honest heart hath this vertue in it to preserue a man from this sinne Pro. 6. 23. 24. The commandement is a lanthorne and instruction a light corrections for instruction are the way of life But how prooues he that verse 24. To keepe thee from the wicked woman And Pro. 2. 10. 11. When wisedome entreth into thy heart and knowledge delighteth thy soule then shall counsaile preserue thee and vnderstanding shall keepe thee And vers 16. It shall deliuer thee from the strange woman If any man shall obiect that there are many that haue professed Religion that yet are knowne to haue liued in this sin I answer That such were hypocrites and professed Religion with an irreligious heart Eccl. 7. 28. He that is good before God shall be deliuered from her but the sinner shall be taken by her And on the other side he that despiseth Religion let him vse neuer so many meanes to keepe himselfe chast yet can he haue no assurance to be preserued from this sinne Because God hath threatned to punish the contempt of Religion in men by giuing them vp to this sin Rom. 1. 28. As they liked not to retaine God in their knowledge hee gaue them ouer to a reprobate minde to doe those things that are not conuenient being filled with all vnrighteousnesse fornications c. Now as all men that desire to keepe themselues free from this sinne had need to pray much to heare and reade the word much so specially such young men as by their condition and estate of life are enforced to leade a single life Psalme 119. 9. Wherewith shall a young man cleanse his way By taking heed thereto according to thy word So that if such single persons as doe fare plentifully liue idly seldome or neuer pray seldome or neuer heare or read the Word yea despise and hate piety should keepe themselues chast it were one of the greatest wonders that euer God wrought 7. He that would keepe himselfe from vncleanenesse must not despise or willfully neglect the benefit of lawfull marriage True it is all are not bound to marry For 1. Such as God hath giuen the gift of continency vnto may vse that gift and liue single all men cannot receiue this saying saith our Sauiour Matth. 19. 11. saue they to whom it is giuen and verse 12. Hee that is able to receiue it let him receiue it 2. All such are bound to seeke of God and vse all meanes to obtaine that gift as by reason of their outward estate cannot see how they shall be able to liue in wedlocke without much trouble and distraction I would that all men were euen as I my selfe saith the Apostle 1. Cor. 7. 7. and verse 26. I suppose that this is good for the present distresse I say that it is good for a man so to bee that is to be single and vnmarried 3. There is no faithfull man whom the Lord hath by necessity restrained and with-held from the benefit of marriage as the childe that cannot obtaine consent of parents the married persons who by sicknesse or necessary absence are separated for a time but if by all good meanes with an honest heart he seeke it of God hee may bee assured to obtaine this gift For that grace without which they cannot chuse but liue in sinne the faithfull may be assured by vertue of that promise Luk. 11. 13. If you being euill know how to giue gifts vnto your children how much more shall your heauenly father giue his holy spirit to them that aske him to obtaine if they seeke it But the person whom the Lord hath not thus restrained from marriage if he cannot by the vse of all good meanes obtaine the gift of continency is bound to marry to auoid fâ—…rnication let euery man haue his owne wife and let euery woman haue her own husband saith the Apostle 1. Cor. 7. 2. Yea and say he could containe himselfe from any filthy act if he cannot containe from inward burning he is bound to marry if they cannot containe let them marry it is better to marry then to burne saith he 1. Cor. 7. 9. For this is the chiefe meanes ordained of God to preserue men from this sin Yea this is now the chiefe end and vse of this ordinance of God though at the first institution before the floud propagation of the Church and mutuall helpe and comfort was the chiefe end Wherefore did God at the first ordaine marriage and made for Adam but one Woman because he sought a godly seed saith the Prophet Mal. 2. 15. And the Lord said in the first institution of wedlocke Gen. 2. 18. it is not good for man to bee alone I will make him an helpe meet for him To preserue vs from vncleanenesse to auoid fornication let euery man haue his owne wife c. saith the Apostle 1. Cor. 7. 2. Neither is it possible for any that wants the gift of continencie to keepe himselfe chast if he doe wilfully neglect marriage either for that he iudgeth that estate lesse holy then the single life or more chargeable and more subiect to trouble Nay though he doe marry if he be not therein carefull to marry with
that we may truely say that though we our selues are bound to account the corruption that remaineth in vs an intolerable burden which we must be continually humbled for and groane vnder and striue to lessen and desire to be eased of as the Apostle did Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it and because it is euer budding and bringing forth in vs such fruits as are most bitter vnto vs and breed vs much woe yet the infinite wisedome and power and goodnesse of our God maketh this a great benefit to vs that we are not in this life perfectly regenerated but that the Lord suffers sinne to dwell in vs so long as we abide in this tabernacle If any man shall demand of me the reasons of this Doctrine the cause why the Lord should thus loue his Elect and be so partiall towards them that though he hates sinne in all and hates the Reprobate and damnes them for their sinne yet he hates not his Elect for their sinnes but loues them euen before there is any grace in them at all euen before they haue repented of their sinnes I can giue no other reason of it but his own good will and pleasure onely he hath mercy on whom he will haue mery saith the Apostle Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will And in this it becommeth euery mortall man to rest without inquiry any further and to say with the holy Apostle Rom. 9. 21 22. Hath not the Potter power ouer the clay What if God will doe thus 2. The respect God hath to the Sonne of his loue to whom he gaue them before the world was He hath chosen vs in him saith the Apostle Ephes. 1. 4. before the foundation of the world and verse 6. He hath made vs accepted in his beloued Now of this Doctrine I may say as the Prophet doth in another case Esay 28. 9. To whom shall we teach this Doctrine Who is fit to heare and receiue it The Apostle speakes of some that stumble at the Word 1. Pet. 2. 8. and such there haue euer beene in the Church But there is no part of the Word no truth of God that so many doe stumble at as at this Doctrine of the infinite mercy of God vnto sinners For where shall we finde a man almost that doth not abuse this Doctrine to the incouraging of himselfe to sin and to the hardening of his heart against all checke of conscience for sin yet must this doctrine so cleerely and plentifully deliuered in the holy Scripture and tending so much to the comfort of Gods people be taught though there be neuer so many wicked men that will take hurt by it The childrens bread must not be kept from them because of the dogges that will be ready to snatch it out of our hands when we breake it to them Yet before I giue the children their bread and apply this Doctrine to them vnto whom it onely belongeth I will endeauour to driue away the dogges by shewing that the profane and impenitent sinner that turnes Gods grace into wantonnesse and encourageth himselfe to sinne by the knowledge of Gods mercy hath nothing to doe with this Doctrine nor any cause at all to take comfort in it For 1. All this that is spoken in the Word of Gods mercy belongs onely to the Elect which are therfore called Uessels of mercy not to the Reprobates which are called Vessels of wrath Rom. 9. 22. 23. If thou say I may be one of Gods Elect too I answer thou mayest indeed but till thou knowest thy selfe to be so and canst finde the markes of Election in thy selfe thou canst take no comfort in this Doctrine Therefore euery where in Scripture this mercy of God is restrained to them that feare him the Scripture euery where teacheth that none else haue cause to glory in it or trust to it Psal. 118. 4. Let them that feare the Lord now say that his mercy endureth for euer And 115. 11. Ye that feare the Lord trust in the Lord. 2. This is noted by the Holy Ghost to be a fearefull signe of reprobation and that thou shalt neuer tast of Gods mercy because thou stumblest and takest occasion of being more wicked euen from the pure and holy Word of God and from the doctrine of his mercy 1. Pet. 2. 8. 3. This God whose mercy thou so much gloryest in and the doctrine of whose mercy thou dost so much abuse and Christ Iesus through whom thou trustest to finde him so mercifull will appeare vnto thee one day so terrible as thou shalt cry to the hils and rocks to fall vpon thee to hide thee from his presence Apoc. 6. 15 16. Yea this shall increase thy horrour at that day that thou hast sinned against so mercifull a God and when thou shalt discerne that he that is so infinite in mercy toward others yea haply toward such as were more notorious sinners then thy selfe hath no mercy for thee at all Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God and you your selues thrust out But to let them passe and to apply this Doctrine to such as to whom indeed it onely belongeth First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God And indeed this Doctrine is to such the foundation of all true comfort If thy sinne cannot hurt thee nothing can hurt thee neither prosperity nor aduersity life nor death the world nor the diuell For as sinne is the sting of death 1. Cor. 15. 56. So is it of euery other thing that thou hast cause to feare Now if thou be Gods Elect thou mayest be thus secure that though thy sins may make thee subiect to many a correction and scourge in this life yet shall they neuer bee able to separate thee from the loue of God or hinder thy eternall happinesse Euery man therefore that desireth to enioy this comfort must labour to make his election certaine to himselfe and that shall he doe by making his effectuall calling certaine to himselfe 2. Pet. 1. 10. And this is an argument of an effectuall calling when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes that is so to grieue for offending God by them that he can hate and forsake them For this grace of vnfained repentance is giuen to none but them that are of the Israel of God the Elect of God Acts 5. 31. And the departing from iniquity is made a certaine note of Election 2. Timothie 2. 19. So that if thou finde thy selfe able through Gods grace to repent of thy sinnes there is no cause thou shouldest feare damnation for thy sins or the losse of Gods fauour For if
3. 20. Eglon himselfe did in reuerence rise out of his seat when a message was brought him from God 2. Because they know it is a great benefit and fruit of Gods loue when he sends his seruants to deale plainely with them and to reproue them when so they sinne against him Pro. 6. 23. Reproofes of instruction are the way of life See it in that speech Reu. 2. 15. Whom I loue I rebuke See it also in Dauids prayer Psal. 141. 5. Let the righteous smite me it shall be a kindnesse Therefore is this theatned as a grieuous iudgement for God to giue ouer reproouing of men by his seruants Hos. 4. 4. yet let no man striue or reprooue another for this people are as they that striue with the Priest 3. Because they know it is the best fruit of loue that any can performe vnto them to admonish and reprooue them thou shalt not hate thy brother in thine heart but thou shalt in any wise rebuke thy neighbour and not suffer sin vpon him saith the Lord Leu. 19. 17. And 2. Thess. 3. 15. He counts thee a brother while he admonisheth thee 2. Cor. 2. 4. I wrote to you so sharpely that you might perceiue the loue which I haue specially vnto you See also Pro. 27. 5 6. Open rebuke is better then secret loue faithfull are the words of a friend 1. This Doctrine serues to exhort euery Christian to striue after and pray for this grace to be able to take a Christian admonition or reproofe in good part and to loue him the better that deales faithfully with him that way whatsoeuer the party be be he a Minister or priuate man This is the exhortation of the Apostle 1. Thess. 5. 12 13. Esteeme them highly in loue for their workes sake And this is their chiefe worke verse 12. to admonish you Marke 1. How earnest the Apostle is with them in this point hee knew well that vnlesse men doe esteeme reuerently of their Ministers and loue them they shall neuer be able to profit by their Doctrine and this experience proues most true 2. Marke why he would haue them to loue their Ministers with a singular loue for their workes sake and what the chiefe worke is he nameth they admonish you euen for this cause they should loue them Now there bee three things principally that keepe men from taking a reproofe in good part against which I will labour out of Gods Word to strengthen you 1. We are ready to thinke of euery one that admonisheth or reprooueth vs that he vsurpeth authority ouer vs makes himselfe our better seekes to reigne as a Lord and to haue our heads vnder his girdle And we cannot abide that a man whom wee know to be either our inferiour or equall should take that vpon him When Lot an equall in the mildest manner did admonish the Sodomites they reiect him thus Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule We cannot endure it from an equall When Moses a gouernour in as mild a manner as was possible seeing two of his brethren at variance admonished them and would haue set them at one saying to them Acts 7. 26. Sirs yee are brethren why doe you wrong one another verse 27. He that did the wrong thrust him away and said who made thee a Prince and a Iudge ouer vs When the Prophet came to Amaziah King of Iudah and reprooued him for his Idolatry he was reiected with this taunt Haue they made thee the Kings Counsellour 2. Chron. 25. 16. So that whether he be our inferiour or equall or whether he be one that God hath giuen a speciall calling vnto to admonish vs we are apt by nature to reiect it vpon this ground For strengthening our selues against this corruption we must consider 1. That it is no pride or presumption for the Minister of Christ to reprooue sinne in any man Indeed euery man must in reproouing of his betters shew due reuerence and respect to their calling 1. Tim. 5. 1 2. Rebuke not an Elder but admonish him as a brother the elder women as mothers yet it is no presumption in the Minister of Christ to reprooue sinne in any man For it is his calling Ezek. 3. 17. I haue made thee a Watchman yea we are in Christs roome 2. Cor. 5. 20. And it is necessary Gods people should know this Know them that are ouer you saith the Apostle 1. Thess. 5. 12. If therefore you disdaine to be taught and admonished by vs you disdaine to be taught and admonished by Christ Luk. 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent mee 2. It is no pride nor presumption nor signe of a busie body for a priuate Christian to admonish or reprooue his neighbour For he hath also the commandement of God for it Heb. 10. 24. Let vs consider one another to prouoke vnto loue and good workes 1. Thess. 5. 11. Comfort your selues together and edifie one another as also yee doe Euery man hath a calling and is charged to see Gods law obserued by others so farre as in him lyeth 3. It is no disparagement to the best man to be put in minde of his duty to God euen by one that is much his inferiour and to hearken to him See an example of this in a master Naamans seruants admonish him and he by hearkening to them receiued great good by it 2. King 5. 13. In a husband in all that Sarah hath said vnto thee hearken vnto her voice saith the Lord to Abraham Gen. 21. 12. In a Father Terah hearkened vnto Abraham and left his own country as appeares by comparing Gen. 11. 31. and 12. 1. In a Prince Dauid hearkened to the counsaile of Abigail and blessed God for it 1. Sam. 25. 32. 33. Nay the meaner the person is that admonisheth thee the more shalt thou shew thy obedience to God and the power that his Word and Spirit hath had in thy heart if thou hearken to his counsell Esay 11. 6. A little childe shall leade them The second corruption that hindereth men from accepting reproofe is this if we can say that the party that reprooues vs hath his faults as well as we and euery man is eloquent and witty in discouering the faults of Preachers either such as they are indeed guilty of or such as are maliciously and slanderously deuised and reported of them and thinke it a sufficient reason why they should reiect all that the Preacher can say against their sins This we shall see an example of Iohn 9. 34. thou wert altogether borne in sinnes and durst thou teach vs To strengthen vs against this corruption we must consider that though no man can with comfort nor ought indeede to reprooue sinne in others that is himselfe a wicked man vnto the wicked saith God what hast thou to doe to declare mystatutes seeing thou hatest instruction
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
sing and giue praise doubtlesse we should finde more comfort and edification thereby then we doe 2. They sin against the Congregation and hinder the profit and edification of others One chiefe cause doubtlesse why so many offend this way is because they see such and such that are their betters and haue more knowledge then they vse to doe so In so much as let vs teach men their duty in this neuer so plainely out of Gods Word we shall neuer be able to reforme many till some of you giue better example When the people answered Ieremie so desperately the word that thou hast spoken vnto vs in the name of the Lord we will not heare it of thee Ier. 44. 16. The reason is giuen vers 17. that they had the example of their Fathers and Princes and husbands to iustifie that they did Besides many comming so late giue occasion of distraction and drawing away the minds of others from that part of Gods seruice that is in hand And this may seeme to be one reason why there is such a speciall charge giuen to the Prince aboue others that he shall neither come into Gods House after the people are assembled nor goe out before them Ezek. 46. 10. Because if he should come or goe by them while they are at any part of Gods seruice though it be while they are vpon their knees at prayer vnto God they would be readie to leaue the seruice of God and rise vp to doe reuerence to the Prince how vnfit soeuer it be for them to doe so 3. They sinne against the worship of God it selfe For as the forwardnesse in comming betimes to Gods seruice argueth our reuerence we beare to it and delight we take in it so our comming so late must needs argue the contrary 'T is noted for a property of Gods people that they came willingly at the time of the assembly Psal. 110. 3. And the Holy Ghost speakes it to the praise of Hezekiah 2. Chron. 29. 20. that vpon the day that he was to doe publike worship in the House of God he rose early Certainely by this example we should learne that they that cannot in a short time be ready to come to Gods House but haue much to doe in the morning they should rise earlier on the Sabbath and on such dayes of publike exercise then on other dayes 2. Chron. 29. 36. It is said to haue beene a great comfort to Hezekiah to see with what readinesse and forwardnesse the people came to the House of God And as that was so to him so on the contrary it is a iust cause of complaint and griefe to the godly to see the backwardnesse of the people now adayes in comming to Gods House Besides looke what part of Gods seruice we refuse to yeeld our presence to to that we doe a contempt and shew abase estimation we haue of it And in esteeming basely of the least part of Gods seruice vsed in the Congregation we shew contempt to God For there is nothing done in our assemblies but by his ordinance as I haue proued to you at large not long since So that I may conclude as 1. Thess. 4. 8. He that despiseth these things despiseth not man but God If any man shall say though this be a fault it is but a small fault and therefore it is no great matter though he vse it still notwithstanding all this I haue said against it I would wish him to consider these fiue points 1. That he that giues himselfe liberty wittingly and willingly to continue in the least sin hath obtained the pardon of no sin Iames 2. 10. He that keepes the whole Law and failes in one point is guilty of all 2. This is a sin against the first Table that immediatly concerneth God himselfe and therefore cannot be a small sin Matth. 22. 28. The first is called the first and great command ment 3. It is a publike and scandalous sinne and no sinnes that are publike and scandalous vnto others can be small sinnes The Lord giues this as a reason why he so sharpely punished Moses and Aaron for not belieuing his promise of giuing water out of the rocke because it was in the presence of the children of Israel that they shewed this infidelity Num. 20. 12. It was a publike and a scandalous sin 4. Though it seeme a small sinne to come after the beginning of Gods seruice and goe before it be ended yet the roote from whence this growes is a despising and an vnreuerent estimation of Gods ordinance as I haue already prooued and that is no small sinne The Lord when he would make knowne to Dauid the hainousnesse of his sinne calls him to the consideration of this bitter root from whence it grew 2. Sam. 12. 10. The sword shall neuer depart from thine house because thou hast despised mee and taken the wife of Vriah 5. Though this sin were small when you committed it of ignorance it cannot be small now it is thus reuealed to you by the Word to be a sin and you shall commit it against knowledge Iames 4. 17. To him that knoweth how to do well and doth it not to him it is a sin with a witnesse as we say 1. Sam. 15. 23. Rebellion is as the sinne of witchcraft and disobedience or repugnancy to the will of God is wickednesse and Idolatry 3. The third and last sin that I told you was to be reprooued by the Doctrine is the vnreuerent behauiour and contempt that is done to Gods worship by them that vse to be present at it Three sorts of people I find that are to be blamed in this kind 1. Such as admit to all the priuiledges of the Church them that are scandalously profane and wicked men 2. Such as ioyne with vs in Gods seruice and shew not the outward reuerence that becommeth them in it 3. Such as being present doe shew themselues openly prophane and contemners of Gods Sanctuary and seruice 1. It is a great contempt done to Gods publike worship when all without difference are admitted to the priuiledges of the Church as if they had equall interest in them with the people of God When such as are knowne to the Congregation to haue committed whoredome haue their children instantly admitted to Baptisme no necessity on the infants part requiring hast before themselues haue giuen satisfaction to the Congregation by their repentance when such as are knowne to the Congregation to be ignorant malicious vncleane vniust persons drunkards and blasphemers are admitted to the Table of the Lord when the House of God is made as a common Inne that receiues guests of all sorts to come into it and entertaines all alike The gates of Gods House are called the gates of righteousnesse none should presume to enter into them but such as in profession and endeauour are righteous men Psalme 118. 19. 20. Open yee vnto me saith Dauid the gates of righteousnesse that I may goe into them
and certaine note of the true Church as we see here in the argument Christ vseth to prooue the Church and worship of the Iewes to be the true worship and Church of God For saluation is of the Iewes This was the chiefe priuiledge the chiefe badge and cognisance of the old Church that the Oracles of God were committed to them they enioyed the true Doctrine of saluation Psal. 147. 19 20. Rom. 3. 2. And thus doth the Apostle describe the true Church vnder the Gospell he calls it the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone Ephes. 2. 19 20. He calls it also the pillar and ground of truth 1. Tim. 3. 25. Lecture the sixe and thirtieth December 26. 1609. THe two first parts of this Verse we haue already finished and are now to proceed to the third and last viz. The Reason whereby Christ iustifieth the worship which the Iewes did vnto God in these words Saluation is of the Iewes wherein two things are to be obserued 1. What hee meanes here by Saluation 2. How this Saluation that he speaketh of is said to be of the Iewes By Saluation in this place is meant the Word of God and the Ministry thereof as may appeare by these three Reasons 1. The Saluation here spoken of is that whereby the Iewes knew how to worship God aright else there had beene no consequence in this Reason wee worship that wee know For saluation is of the Iewes q. d. Because wee haue Saluation Now the onely meanes whereby the Iewes knew how to worship God aright was the Word 2. This Saluation here spoken of was the chiefe prerogatiue whereby the Lord did preferre the Iew before the Samaritan and all other nations and so is it mentioned here And the chiefe prerogatiue of the Iewes was the Word Psal. 147. 19. Hee sheweth his Word to Iacob his statutes and his iudgements to Israel verse 20. He hath not done so with any other nation neither haue they knowne his iudgements And Rom. 3. 2. The chiefe preferment of the Iewe was this because to them were committed the Oracles of God 3. The saluation here spoken of is that that was to be deriued from the Iewes to Gods people of all nations And what was that The Law shall goe from Zion and the Word of the Lord from Ierusalem Esay 2. 3. And the reason why it is so called is for that it worketh the saluation of men Which teacheth vs That the Word of God and the Ministry thereof is the saluation of men See for proofe of this what titles are giuen to it by the Holy Ghost 1. It is called the Word of grace Acts 20. 32. 2. It is called the Word of life Phil. 2. 16. Iohn 6. 68. 3. It is called the grace of God Titus 2. 11. 4. The Kingdome of God Matth. 21. 43. The Kingdome of God shall be taken away from you and giuen to a nation c. 5. Saluation it selfe and euerlasting life here and Heb. 2. 3. Act. 28. 28. Iohn 12. 50. I know that his commandement that is his Word which he hath commanded me to teach is euerlasting life These are vnproper and strange speeches to be spoken of the Word yet are they farre more effectuall to set out the dignity and excellencie of the Word then if the Lord should haue said onely in plaine termes that it is the meanes and worker of our saluation Before I come to shew the Reasons why it is so called I will answer three questions and doubts that may arise in your minds which may hinder you from vnderstanding aright and conceiuing the meaning of this Doctrine 1. Can none be saued that want the Word To this I answer It cannot be denied but some haue attained to saluation that neuer enioyed the Word Neither must we imagine that God either could not nor neuer did saue any without the Word or that all they are to be iudged to be in the state of damnation that either in times past or at this day liue and die in those places where the light of the Word did neuer shine For God is able to doe whatsoeuer it pleaseth him Psal. 115. 2. He hath appointed meanes not to tie himselfe but vs onely vnto them and as the inuisible Church the company of Gods Elect is a Catholique Church in all ages and in all places so in such times and places as he hath denied the Word vnto he hath beene wont to saue his Elect without the Word While his people were in the wildernesse where they could not haue the ordinary meanes of tillage God did feed them extraordinarily and gaue them bread from heauen Iohn 6. 31. So Rahab had faith euen while she dwelt in Iericho Heb. 11. 31. And the Wise men of the East before they came to Iudaea Matth. 2. 2. 2. Shall all be saued that haue the Word that reade it that heare it that professe it To this I answer That it is certaine all are not saued that enioy the Word For in all ages there haue beene many that haue liued vnder most faithfull and profitable Ministers and haue heard them also ordinarily and yet haue not beene saued such an one was Iudas Iohn 6. 70. Yea the most part of them that haue enioyed the Word haue missed of saluation In so much as in all ages the best of Gods seruants haue had cause to complaine as Esay 53. 1. Who will belieue our report And to whom is the arme of God reuealed Yea it may well be that those that haue enioyed the Word most abundantly may be farre worse men for all kind of wickednesse then such as neuer heard the Word in their liues So it is said of Ierusalem that it exceeded Sodome in all kind of abominations Ezek. 16. 48. The Word vseth not to saue any vnlesse it be by preaching opened and applied Acts 8. 31. 1. Cor. 1. 21. For it saues none but such as can vnderstand belieue and obey it It saueth none but Gods Elect. Onely those that God hath ordained vnto life shall profit by it shall finde it effectuall to their saluation Acts 13. 48. The rest cannot profit by it Many are called but few are chosen Matth. 22. 14. The rest shall be made worse by it The Word of God is like vnto the water of iealousie mentioned Numb 5. 27. 28. When it is receiued into an honest and good heart it doth it good and makes it fruitfull when into a corrupt heart it rotts it and makes it worse 3. Is the saluation of any to be ascribed to the Word it selfe or any vertue that is in it To this I answer That 1. The saluation euen of those that are saued by the Word is not to be ascribed to the Word it selfe or any vertue that is in it as if it were to be accounted the author and worker of any mans saluation 1. The glory of this
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
his owne worke according to that to euery one that hath shall be giuen and he shall haue abundance Mat. 25. 29. And that speech of the Apostle Phil. 1. 6. Being confident of this very thing that he which hath begun a good worke in you wil performe it vntill the day of Iesus Christ. 3. The respect God hath to his owne glory which he knowes he shall receiue thereby according to that Psalme 50. 15. I will deliuer thee and thou shalt glorifie me This serâ—…es 1. To answer them be they Papists or carnall Protestants that are wont to complaine so much of the difficultie and obscurity of the Scriptures they say it is not possible for a man by reading or learning the Word to grow vnto any certainety in Religion The Scriptures say they are very obscure and there is great difference euen amongst learned men about the interpretation and meaning of them Therefore say the Papists 1. It is the safest way to depend vpon the Church for the interpretation of the Scriptures 2. And to receiue only that in the matters of our Faith and Religion which the Church teacheth Therefore say they 3. It is not fit that common people should meddle with the Scriptures but it is meet they should content themselues to beleeue as the Church beleeueth Therefore also saith the carnall Protestant it is to no purpose to trouble our selues with the reading of the Scriptures or to busie our heads about matters of Religion it is sufficient to know God is mercifull and to beleeue Christ died for sinners and there 's an end Before we giue â—…ull answer to these men three things are to be granted 1. That the Scriptures and matters of faith and Religion set downe in them are indeed obscure and hidden from most men No man by his owne wit and learning shall euer be able to attaine to a sound and comfortable vnderstanding and a full perswasion in these things therefore Paul saith 1. Cor 2 7. We speake the wisedome of God in a mysterie euen the hidden wisedome verse 8. Which none of the Princes of the world hath knowne and verse 14. The naturall man receiueth not the things that are of the Spirit of God for they are foolishnesse to him neither can he know them because they are spiritually discerned Therefore is the true Religion of God called a hidden treasure Matth. 13. 44. Many things there be that hide this treasure from most men 1. The obscurity of the Scripture 2. The differences and dissentions that are amongst learned men about it 3. The scandalous life of such as professe it 4. The great disgrace that it is in with the world These and such like things are so many meanes whereby this treasure is hidden from most men 2. There be some things obscure in the Scripture to the best of Gods seruant For that which Peter said of Pauls Epistles 2. Pet. 3. 16. may much more be said of the whole volume The best learned of Gods seruants may well professe they vnderstand not all things you know who it was that said we know but in part 1. Cor. 13. 9. 3. The true Church and Ministry thereof is a necessary helpe ordained of God to bring his people to the true vnderstanding of his Word neither doth God ordinarily instruct his people but by this meanes for so said the Eunuch Acts 8. 31. How can I vnderstand except some man doe guide me But yet for answer vnto these men these three things we must know 1. The cause why the Scripture is so difficult and this treasure is hidden from most men is not in the Scripture it selfe but in the blind and corrupt heart of man To the carnall man it is darke he cannot vnderstand it no more then the blinde man can see the light of the Sunne when it shines most bright But to the man whose eyes God hath opened whose heart God hath prepared the Scriptures are very plaine All those points the knowledge whereof is necessary to saluation are plainely set downe in them so as the simplest man that commeth to the reading of them with an honest heart may clearely vnderstand them that that is more darkely set downe in one place is clearely set downe in another This is that that Dauid speakes Psal. 119. 130. The entrance into thy Word sheweth light and giueth vnderstanding vnto the simple And Prouerbs 8. 9. They are all plaine to him that vnderstandeth and straight to him that would finde knowledge 2. There is no man that with an humble and honest heart desires to know God but God will giue him a good teacher God hath that care of them whose hearts he hath thus prepared that he will prouide his ordinance for them This you may see in the example of the Eunuch Acts 8. 26. 29. and of Cornelius Acts 10. 20. and of the Macedonians Acts 16. 9 10. And this I dare confidently say that the people that want a good Teacher whatsoeuer their Patron be how bad soeuer the times be if they had good hearts and could vnfainedly desire to be instructed God would send them better meanes The Lord of the haruest is neither so carelesse nor so poore or meane a person that he should suffer any of his corne to be lost for want of labourers to inne it 3. There is no man that with an humble and honest heart desires to know God but God will in his hearing and reading clearely reueale himselfe make himselfe and his will clearely knowne vnto him so farre forth as it shall be necessary and good for him The Spirit that indited the Scripture will interpret them to such and resolue them in the true meaning of it Iohn 6. 45. It is written in the Prophets and they shall be all taught of God And Matth. 5. 8. Blessed are the pure in heart for they shall see God Yea so certainely and cleerely will he reueale his will to such as that though the whole Church should if that were possible iudge otherwise it should not mooue him He that is spirituall iudgeth all things yet hee himselfe is iudged of no man 1. Cor. 2. 15. If the faithfull Martyrs euen simple men and women had not beene thus taught of God and thus clearely and certainely resolued in the truth could they haue suffered such things as they did with such constancie and cheerefulnesse This reason the Apostle giues for this constancie in suffering 2. Tim. 1. 12. For which cause I also suffer these things Neuerthelesse I am not ashamed for I know whom I haue beleeued and am perswaded that he is able to keep that which I haue committed vnto him against that day How chance you differ then so much among your selues Caluinists from Lutherans and Puritans from Protestants We deny not but Gods owne people may be ignorant in some parts of his truth God hath not promised to any the perfect knowledge of euery thing that is reuealed in his Word but in fundamentall
points God hath promised to giue by his spirit cleere direction to all such as truely feare him and with an honest heart doe earnestly desire it And in such points we doe all agree Euery Schismatique and Heretique will pretend for themselues that they haue the spirit and that they are thus taught of God Doth it follow that none haue it because that there bee very many that pretend to haue it that haue it not Shall Gods promise bee therefore false and fulfilled to none because there be very many to whom it was neuer made that doe falsly challenge an interest and right vnto it 2. The spirit and the interpretation that it giues of any place that is any way difficult or obscure is to be cleerely discerned by this if it be consonant to the Scriptures in other places that are more plaine Esay 8. 20. To the law anâ—…â—…o the Testimony if they speake not according to this word it is because there is no light in them Application 1. When therefore thou goest to reade or heare labour to bring with thee an humble and honest heart fearing God 1. Pet. 2 1 2. Laying aside all malice and all guile c. As new borne babes desire the sincere milke of the word that yee may grow thereby 2. If thou canst learne nothing grow to no certainety in thy Religion though thou reade and heare much and doe thy endeauour to serue the Lord in all things yet the Lord hath not made himselfe knowne vnto thee examine and finde out the true and iust cause lay the fault where it is vpon the badnesse of thine owne heart and vpon nothing else 2. The second Vse is to shew how necessarie it is that euery Preacher should be a sanctified and godly man for they of all men had neede to be taught of God Now the Lord as we haue heard vseth not to reueale his secrets to any but to those that feare him with all their hearts A man of a proud and prophane heart and of a dissolute life say he be the greatest Doctour the most learned and eloquent man that liues yet can he not indeed be a sound and good Diuine He cannot himselfe haue any sound and comfortable vnderstanding in the matters of saluation neither can any of Gods people haue any sure or sound hope to receiue resolution from him in the doubts and perplexities of their consciences Therefore see how God commends this Ministry of godly men Malachie 2. 5 6. I gaue him my feare and hee feared mee and was afraid before my name The Law of truth was in his mouth and iniquitie was not found in his lippes hee walked with mee in peace and equitie and did turne many from their iniquities And so is the Ministrie of Barnabas commended vnto vs likewise Acts 11. 24. Hee was a good man full of the Holy Ghost and of faith Application 1. This should therefore be our chiefe studie to haue good and sanctified hearts this is the onely way to make vs good Diuines 2. Tim. 2. 15. stand to shew thy selfe approued vnto God 2. And for you that are Gods people when you heare the credit and learning of any Diuine spoken of to discredit any truth of God that you haue learned as the manner hath alwaies beene haue any of the Rulers or of the Pharisees beleeued him Ioh. 7. 48 marke what manner of men they be true it is That though an Angell from heauen teach any other Gospell then that wee receiued we should account him accursed Gal. 1. 8. But if they be proud and pompous men if worldly and couetous if licentious and dissolute if vtterly voide of all care to reforme themselues and their families know you that it is a very vnlikely thing that these men should be of any great iudgement in matters of God and his Religion This rule the Apostle giues I beseech you brethren marke them which cause diuisions and offences for they that are such serue not the Lord Iesus Christ but their owne belly Rom. 16. 17 18. And it is madnesse for Christians to be mooued much with the credit and authority of such men 3. The third Vse is for the comfort of such as vnfainedly feare God and desire nothing more then to know his will that they might obey it Many such are oft in great doubts and perplexities and complaine that they cannot bee certaine of their saluation the Lord Iesus their Sauiour doth not shew himselfe to them they cannot profit by that they heare or reade they are discouraged from reading because they profit so little by it To such I say in the Name of the Lord Doest thou vnfainedly feare and serue God Wouldest thou doe nothing that might offend him â—…hast thou no griefe to this that thou canst not serue and please God as thou wouldest Then 1. Certainely though he hide himselfe from thee for a time before it be long he will reueale himselfe to thee and he will shew thee his saluation he will giue thee that certainety as thou shalt be able to die with comfort for Psal. 145. 19. Hee will fulfill the desire of them that feare him hee also will heare their cry and will saue them 2. In the meane time comfort thy selfe in the consideration of these two points 1. That this very desire that is in thee is an vnfallible fruit of grace nourish it and make much of it so long as thou canst finde this be sure thou art in the state of grace for if there be first a willing mind it is accepted according to that that a man hath and not according to that hee hath not 2. Cor. 8. 12. 2. That the Lord with-holds from thee this certainety and continueth thee in these doubts to humble thee and to prepare thee better for the receiuing of his grace THE SIXE AND FORTIETH LECTVRE ON MARCH XX. MDCIX IOH. IIII. XXVII And vpon this came his Disciples and maruelled that hee talked with the Woman yet no man said what seekest thou or why talkest thou with her THe last day we finished the conference that was betweene our Sauiour and the Woman of Samaria In these words the Euangelist reporteth how and by what occasion this conference was broken of By this time that our Sauiour had so plainely made himselfe knowne to her to be the Messiah and not before the Disciples were come backe vnto Christ from the towne Sychar whither they had gone to buy meate as verse 8. and vpon their comming whether it were from the bashfulnesse and modestie of the Woman that was not willing in the presence of so many men to haue any further speech or whether it came from the reuerence that she bare to Christ that shee would not now trouble him any longer seeing meate was brought for him to go to dinner or whether it proceeded from the desire she had to make hast to call her neighbours but vpon the comming of the Disciples the conference brake off not
to vse as a reason of all our petitions Matth. 6. 13. For thine is the kingdome and the power and the glory for euer And in that of the Apostle Romanes 11. 36. For of him and through him and to him are all things to whom bee glory for euer Therefore saith he 2. Tim. 2. 20. In a great house there are not onely vessells of gold and of siluer but also of wood and of earth some to honour and some to dishonour The lewdest men are Gods vessells and such as he hath necessary vse of 2. The speciall and fatherly affection he beares to his children iâ—… Christ as there is no wise and good Father but how many how great or publike soeuer his affaires be in the midst of them all he will haue a speciall care of his own children haue them in speciall remembrance so is it with our heauenly Father the very haires of your head are numbred Mat. 10. 30. And he is the Sauiour or preseruer of all men specially of those that beleeue 1. Tim. 4. 10. The Vses of this Doctrine are of two sorts 1. More generall 2. More speciall The generall Vse is this Labour to be fully perswaded of this truth Iob 5. 27. Heare thou it and know it for thy good and to see and discerne this prouidence of God in all thy waies and in all things that haue befalne thee in the whole course of thy life in thy wealth and pouertie good and ill successes marriage children dwellings credit discredit health sickenesse life and death This is Salomons counsell Pro. 3. 6. In all thy waies acknowledge him Thus did Dauid Psal. 139. 3. Thou compassest my paths and my lying downe and art accustomed to all my waies And this will yeeld vnto a man many vnspeakeable comforts Some few of those many I will name vnto you and they shall serue for those more speciall vses I told you this Doctrine serued vnto 1. To perswade vs to the vse of prayer They that are assured God by his prouidence ordereth all things and the good successe of euery thing we take in hand depends vpon his prouidence must needs be carefull to commend the successe of euery thing they take in hand vnto God by prayer Our Sauiour teacheth vs to vse this as a reason why we begge all good things of God because his is the kingdome and the power Matth. 6. 13. When Abrahams seruant was to take a iourney he commends it to God by prayer Gen. 24. 12. When Nehemiah was to make a suit to the King his Master he commends it to God by prayer Neh. 1. 11. and 2. 4. When Christ was to feede the people he commends the creatures to Gods blessing by prayer Matth. 14. 19. Yea the Apostle saith that marriage and euery creature of God is sanctified to vs by the Word and prayer 1. Tim. 4 5. And on the contrary side the chiefe or onely cause why men neglect to pray is that men know not or beleeue not this Doctrine of Gods prouidence when Dauid had said that the foole saith in his heart there is no God Psalme 14. 1. he giue this for one reason to prooue it verse 4. they call not vpon the Lord. 2. It will free the heart from those cares wherewith it is wont to be disquieted and vexed about the successe and euent of things The time and successe of euery thing and action is appointed of God and depends wholly on his prouidence To euery thing there is a season appointed of God he meanes a time to euery purpose vnder the heauen as Salomon sheweth at large Eccles. 3. 1 8. And thereupon he inferreth verse 9. What profit hath he that worketh in that wherein he laboureth seeing things doe not depend only or principally vpon the labour or endeauour of any man It is therefore a vaine thing for men to disquiet themselues with care of the successe of things a man must do his duty inioyned him of God and with a quiet and cheerefull heart commit the successe vnto him alone Many haue no heart to doe good duties God calls them vnto because they can see no likelihood of good successe many vexe themselues with care and feare of that that may fall out hereafter He that truely is perswaded of Gods prouidence is free from this care when he hath done his duty and commended the matter to God by prayer he casts his care for the successe wholly vpon God to whom onely it belongs Be carefull for nothing saith the Apostle Phil. 4. 6. but in euery thing by prayer and supplication with thankesgiuing let your request bee made knowne vnto God Cast all your care vpon him for he careth for you 1. Pet. 5. 7. This is able to free our hearts from care concerning our children euen at the houre of death hast thou laboured to bring them them vp in Gods feare giuen them good education commended them to God cast thy care then vpon him 3. It will worke patience in all afflictions I was dumbe I opened not my mouth because thou didst it Psal. 39. 9. See a notable example for this 2. Sam. 16. 10. Who dare then say wherefore hast thou done so See the vse Iob makes of this in affliction Iob 1. 20. 22. 1. It kept him from charging God foolishly 2. It made him rent his garment shaue his head fall downe to the ground and worship God 3. It made him giue thankes this was much but no more then his duty 1. Thes. 5. 18. In all things giue thankes He knew that sith God the ordering of it it should tend to his good in the end 2. Sam. â—…6 12. It may be the Lord will looke vpon mine affliction and doe me good for his cursing this day 4. It workes security in the heart and quietnesse from all feare of wicked men and of Sathan himselfe And it is not possible that any who considers rightly how infinite dangers his life is subiect to how many witches how many vile men there be should be without continuall feare were it not for this For what is it that preserues vs from danger surely the Lords prouidence 1. He so ouer-rules their hearts for without him neither Sathan nor wicked men can mooue in him all liue and moue and haue their being Act. 17. 28. that they haue not so much as a will or desire to practise any mischiefe against vs Exod. 34. 24. No man shall desire thy Land 2. He watcheth and keepeth vs and our houses Behold he that keepeth Israel shall neither slumber nor sleepe The Lord is thy keeper Psal. 121 4 5. He watâ—…heth vs when we are asleepe and protecteth vs from many vnknowne dangers without any care or forecast of ours when Ioseph was asleepe he admonisheth him of the danger they were in Matth. 2. 13. This is that that Iob professeth that in the daies of his youth and prosperity Gods secret for so it is in the originall was vpon his tabernacle that is
waies past finding out For who hath knowne the minde of the Lord or who hath beene his counseller Or who hath first giuen to him and it shall bee recompenced vnto him againe And generally of all his workes Iob 9. 12. Who will say vnto him what doest thou and 36. 23. Who hath enioyned him his way Or who can say Thou hast wrought iniquitie Reasons of it 1. The high estimation we ought to haue of him in our minds for his excellencie and greatnesse He is the most high God possessour of heauen and earth Gen. 14. 22. This is is the ground of all piety The feare of the Lord this high esteeme of him in our hearts is the beginning of wisedome Psal. 111. 10. Now there is no man whom we honour indeed and esteeme reuerently of but we will iudge the best of his words and actions Iob 29. 24. If I laughed on them they beleeued it not See an example of this towards an equall Matth. 1. 19. Ioseph out of the reuerent opinion he had of Mary iudged the best of that which he could not conceiue good reason for and durst not make her a publike example and a rule for it toward all Charity thinketh no euill 1. Cor. 13. 5. 2. His wisedome iustice and power is so infinite and absolute that it is not possible he should erre or doe wrong He is excellent in power and iudgement and in plenty of iustice Iob 37. 23. His will is the rule of all righteousnesse the most High ruleth in the kingdome of men and giueth it to whomsoeuer hee will Dan. 4. 32. He worketh all things after the counsell of his owne will Ephes. 1. 11. 3. The Lords manner hath euer beene to conceale from men euen from his best seruants oft-times his meaning and intent in many of his workes Rom. 11. 33. How vnsearchable are his iudgements and his wayes past finding out No man can fully vnderstand his meaning in his word that that we know is but a little in comparison of that we are ignorant of of all that God hath reuealed to vs touching his will we may say with Eliphaz Iob 4. 12. mine eare receiued a little thereof and with the Apostle 1. Cor. 13. 9. Wee know in part yea of his workes also with Iob 26. 14. Loe these are parts of his waies but how little a portion is heard of him No not is his ordinary workes howsoeuer Philosophers haue bragged much of their skill that way doe men perfectly vnderstand the causes of them and his manner of working in them God thundreth marueilously with his voice great things doth hee which wee cannot comprehend Iob 37. 5. Much lesse in his extraordinary and immediate workes of iustice or mercy Yea it is for Gods glory thus to do It is the glory of God to conceale a thing Pro. 25. 2. And one chiefe cause of it is our want of capacity and ability to vnderstand the Word and workes of God The good Schoolemaster teacheth his scholler so much onely as fits his capacity It is therefore a good rule for vs to follow which Elihu giues Iob 36. 24. 26. Remember that thou magnifie his worke which men behold euery man may see it man may behold his worke afarre off Behold God is great and wee know him not neither can the number of his yeeres bee searched out The Vse of this Doctrine is 1. To Exhort euery Christian to settle in his heart this reuerend perswasion of the Word as to acknowledge and admire the truth and holinesse of it euen in those things which he vnderstandeth not nor can conceiue the reason of and to reiect with detestation all blasphemous thoughts that may rise within himselfe and all lewd persuasions that he may receiue from others to esteeme vnreuerently of any part of it Take in this the Apostle for an example who hauing mentioned two obiections which profane men are apt to make against the truth reiects them with detestation and saith God forbid Rom. 3. 6. and 6. 2. Till a man become thus simple and haue his thoughts thus captiuated he shall neuer attaine to true wisedome Gods Word giues Wisedome to the simple Psalme 19. 7. and if any man seemeth to bee wise in this world let him become a foole that he may be wise 1. Cor. 3. 18. To Exhort vs in all Gods iudgements and corrections vpon vs to take heed of murmuring or opening thy mouth against God but doe as Psalme 62. 5. My soule keepe thou silence vnto God Take rather this course 1. Seeke and enquire what is in thee and what thou hast done that hath thus prouoked God Let vs search and try our waies and turne againe to Lord Lam. 3. 40. 2. Though thou canst finde no notorious crime in thy selfe or such as might prouoke him to so extraordinary a iudgement yet rest resolued he cannot wrong thee though he should cast thee into hell and therefore submit thy selfe in all reuerence and seeke peace with him Whom though I were righteous yet would I not answer but I would make supplication to my Iudge Iob 9. 15. 3. Be assured that if thou vnfainedly feare him hee intendeth thy good in this his iudgement though thou cannot yet perceiue it Psalm 25. 10. All the paths of the Lord are mercy and truth vnto such as keepe his Couenant and his testimonies THE NINE AND FORTIETH LECTVRE ON APRILL X. MDCX. IOH. IIII. XXVIII XXIX XXX The Woman therefore left her Water-pot and went her way into the City and saith vnto the men Come see a man which told me all things that euer I did is not this the Christ Then they went out of the City and came vnto him WE haue already heard the conference that our Sauiour had with the Woman of Samaria and how it was interrupted and broken of by the comming of the Disciples In these words is set downe the notable effect and fruit that came of it The parts of the Text are two 1. The endeauour that this Woman vsed to draw her neighbours vnto Christ verse 28 29. 2. The successe God gaue to this her endeauour verse 30. Concerning her endeauour three things are to be obserued 1. The zeale and forwardnesse she vsed in going to her neighbours verse 28. 2. The motion and persuasion she vsed when she was come vnto them she desired no more of them but that they would come and see Christ. 3. The reasons she vsed to draw them to this For the first there be three things noted by the Euangelist verse 28. that doe much commend the zeale and forwardnesse of this woman in seeking to draw her neighbours vnto Christ. 1. That he saith The woman therefore for so it is in the originall went her way into the City 2. That hee saith she left her water-pot or payle behinde her for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any vessell vsed to carry water in 3. That he saith when she came into the City she said vnto
and seruice to follow precisely the direction of his Word Deut. 4. 2. Yee shall put nothing to the Word that I command you nor take ought therefrom that yee may keepe the commandements of the Lord your God which I command you I answer this was no will-worship neither did they in this more then they were bound to doe for 1. The seruice it selfe that they did to God was expresly and particularly commanded and not of their owne deuising Leuit. 1. 3. A law was set downe for voluntary offerings They that would offer of their owne voluntary will are expresly limited what they should offer and where and how 2. Though there were no particular and expresse commandement for these persons to doe this seruice yet there was a generall commandement that bound them to doe it if their health and ability and necessary occasions would permit them There was a generall commandement that bound them to doe God what seruice they were able to doe Thou shalt loue the Lord thy God with allthine heart and with all thy soule and with all thy might Deut. 6. 5. Which law our Sauiour giueth for the summe of the first Table Matth. 22. 37. The Lord did not expresly command them this seruice 1. Because he would not be burdensome vnto them women and children might haue many iust lets 2. Because he would try their loue The like we may say for the Sabbath God hath expresly commanded vs no more but one day in seuen to rest from our labours and spend in his seruice Exod. 20. 9 10. 1. Because he would not haue his seruice burdensome vnto vs. 2. To try our loue and what we will doe voluntarily for he taketh great pleasure in a voluntary and free seruice The children of Israel brought a willing offering vnto the Lord euery man and woman whose heart made them willing to bring for all manner of worke which the Lord had commanded to be made by the hands of Moses Exod. 35. 29. Therefore Dauid vowed this to God Psal. 54. 6. I will sacrifice freely vnto thee He and the people reioyced and found wonderfull comfort in this when they had offered willingly 1. Chron. 29. 9. While Anna gaue sucke she knew she was not bound to go to the feast shee said to her husband I will not goe vp till the childe bee weaned 1. Sam. 1. 22. The iourney was long and she was to tarry long there but when she was free from that necessary let she knew she was bound to goe euery yeere and shee missed not So that as they that can pleade iust necessity to keepe them from Sermons on the weeke day shall bee held excused so they that are not withheld by any such necessity and vse their liberty as an occasion to the flesh Galathians 5. 13. shall bee iudged voyde of all loue to God and his Word if they neuer heare the Word but vpon the Sabbath Take heede therefore of pretending necessitie in this case say not thou wouldest goe to the Sermon but thou canst not spare so much time If thou canst spare euery weeke as much time in the alehouse or in some vnnecessary recreations or canst spare so much money as can be gotten in this time in sundry idle and vnnecessary expences and canst not spare so much to goe to a Sermon thou art no better then an Hypocrite 4. Euen they whose necessity will not permit them to frequent the publike assemblies on the weeke day yet are bound to nourish in themselues a willing minde to doe it if they were able they should be willing euen aboue their power 2. Cor. 〈◊〉 3. They should desire that liberty that others enioy this way in this case I may that to euery one which in another case the Apostle saith to the seruant if thou maist bee made free vse it rather 1. Cor. 7. 21. and esteeme it a iust cause of griefe to them that they haue not that liberty to follow the meanes of their spirituall comfort as others haue we should all striue to be so affected towards the Lords Tabernacle as Dauid was when he said How amiable are thy Tabernacles O Lord of hostes My soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh cryeth out for the liuing God Psalme 84. 1 2. Euery man is bound to esteeme it a great happinesse to enioy that liberty that he may oft resort to Gods House and to count that time of all other best spent and most to his profit and benefit that is spent in Gods seruice Prouerbs 8. 33 34. Heare instruction and bee wise and refuse it not Blessed is the man that watcheth daily at my gates Psalme 27. 4. One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Luke 10 42. One thing is needfull Mary hath chosen the better part which shall not be taken away from her Euery man is bound to esteeme this the true and proper end of his being here to get grace and saluation and to thinke them happier then himselfe that may enioy more liberty this way then he doth and though he cannot in person be present with them yet to be with them in heart and desire and to say with Dauid Psal. 84. 4. Blessed are they that dwell in thy house So that of them that are glad of any businesse or excuse to keepe them from the Sermon and count them fooles that take more paines this way then themselues we may boldly say their hearts are not vpright within them 5. They that with an honest heart doe vse to spare some time from their callings to employ this way shall not need to feare that this will bring them to beggery For 1. Godlinesse hath the promise of the life that now is as well as of that that which is to come 1. Tim. 4. 8. And there is generall promise made to all that feare God they that seeke the Lord shall not want any good thing Psalme 34. 10. No rich man vnder heauen can bee so assured that hee and his shall be preserued from beggery as euery poore Christian may be 2. There is a speciall promise this way made to this part of godlinesse aboue all other that they that can make more account of Religion and Gods seruice then of earthly things shall be sure not to be loosers thereby Psal. 119. 165. Great peace haue they which loue thy Law and nothing shall offend them Matth. 6. 33. First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you and 19. 29. Euery one that hath forsaken houses or brethren or sisters or father or mother or lands for my Name sake shall receiue an hundred fold and shall inherit euerlasting life 3. God hath made these promises good by prouiding miraculously this way for such as
of others haue thus many meanes whereby he may procure it yet the chiefe meanes he can vse is to draw them to the Ministry of the Word to perswade them to heare See the proofe of this in the example of all such Christians as the Holy Ghost hath most commended for their zeale in seeking the saluation of others 1. For neighbours when the zeale that the faithfull should haue vnder the Gospell is prophecied of it is said they should shew it this way Esay 2. 3. Many people shall goe and say come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes 2. For parents and Masters of families we haue the example of Elkanah the father of Samuel whose care of his children and seruants is commended in this that though he was well able to instruct them himselfe yet he was wont alwaies when he went vp to Shiloh the place of Gods publike worship himselfe to take all his family with him 1. Sam. 1. 21. 3. For kinsmen and speciall friends we haue the example of Cornelius whose zealous desire of the saluation of his kinsmen and speciall friends was declared in this that though he was one that might haue beene very likely to preuaile much with them both by his prayer example and knowledge yet he rested not there but when the Lord had bid him send for Peter and told him he should speake to him words whereby both himselfe and all his house should be saued he got them all together against Peter should come that they might be partakers of his Ministry with him Acts 10 24. The Reasons of this Doctrine are two 1. It is the best meanes to remoue that preiudice which alienateth the minds of most men from the loue of Religion if they could be got to heare It is a chiefe pollicie of the diuell whereby he keepeth most men from the loue of Religion to worke in them a hard conceit of the best Ministers either for some absurd opinions that they imagine them to hold or for some grosse crimes that they thinke they liue in This was the portion of all the Prophets they had all manner of euill spoken of them falsly Matth. 5. 11 12 Yea this is so vniuersall that our Sauiour maketh it a note of a false Prophet when a Minister hath no slanders raised on him Woe vnto you when all men shall speake well of you for so did their fathers to the false Prophets Luke 6. 26. Now there is no such way whereby this preiudice may be remooued out of the minds of men as if they could be drawne to heare When Philip had spoken much good of Christ Nathaniel could not belieue it Why Nathaniel had conceiued preiudice against Christ how doth Philip seeke to remoue this Come and see saith he Iohn 1. 46. The officers that were sent to apprehend our Sauiour had a very hard opinion of him but when they had once heard him they conceiued better of him and said Iohn 7. 47. Neuer man spake like this man 2. There is farre more power in the Ministry of the Word to preuaile with the heart of man then in any meanes a priuate man is able to vse say he haue as good knowledge and gifts as any Minister No man hath cause to hope that either the instruction he can giue or his good example or his prayers should be able to doe that good as the Ministry of the Word may For 1. It is the meanes God hath ordained to doe this mighty worke by It hath pleased God by the foolishnesse of preaching to saue such as doe belieue 1. Cor. 1. 21. and is called therefore 2. Cor. 3. 8. the Ministration of the Spirit 2. God hath made a speciall promise to this ordinance of his aboue all other meanes that he will be with it to assist and blesse it Matth. 28. 20. So as 1. A man hath no hope that any meanes he can vse should be able to conuert his childe seruant kinsman or neighbour till he can get him to be an hearer How shall they call vpon him in whom they haue not belieued How shall they belieue in him of whom they haue not heard Or how shall they heare without a preacher Romanes 10. 14. 2. He may be assured this meanes will at one time or other if he belong to Gods election preuaile with him Esay 55. 3. Incline your eares and come to mee heare and your soule shall liue and if this preuaile not nothing will Luke 16. 31. If they heare not Moses and the Prophets neither will they bee perswaded though one rose from the dead The Vse is 1. For all in generall to direct vs in our prayers for the Parliament at this time We must hold our selues bound in conscience to pray earnestly to God for the States of the Realme now assembled in Parliament Ester vndertaking a businesse that did much concerne the whole Church as they now assembled in Parliament doe craued this helpe of Mordecay and all Gods people that they would fast and pray to God for her Ester 4. 16. Pray that their principall care may be to take order 1. That an able and conscionable Ministry may be placed euery where 2. That all the people may be compelled to heare For the first It is said of Iehosaphat 2. Chron. 17. 6. That hee did lift vp his heart to the wayes of the Lord and Oh that our States now would doe so But how did he shew that verse 7. He set Princes throughout all the Cities of Iudah to teach that is to see the people taught verse 9. And see the fruit and effect oâ—… this verse 10. And the feare of the Lord fell vpon all the kingdomes of the Lands that were round about Iudah so that they made no warre against Iehosaphat This would free vs from feare of the traiterous Papists at home and abroad For a faithfull Ministry if it were placed euery where would be as the charriots and horsemen of Israel 2. Kings 13. 14. Euen the King himselfe acknowledged so much And yet see a second fruit of it 2. Chron. 17. verse 12. And Iehosaphat waxed great exceedingly and hee built in Iudah Castles and Cities of store This would make our State and Kingdome to prosper and flourish if the States would lift vp their hearts to this worke There would be no crying in our streets Psal. 144. 14. no danger of inuasion or such like euills The second thing we should pray for them is that they may take order that where there is such a Ministry planted the people may bee compelled to heare It is to no purpose to bind Papists to come to Church vnlesse order first be taken that they may be well taught when they come there But it is certaine that where there is a good Ministry established the Magistrate may and ought to compell all his subiects to come and heare notwithstanding all
to God for it if we haue had it and now begin to waxe cold and to decay in it we may striue against our coldnesse and lukewarmenesse and labour to recouer our selues and to stirre vp that good gift of God that is ready to dye If we haue it we may be thankfull to God for it and striue to nourish and maintaine it by all good meanes And for our helpe herein I will shew you the properties of true zeale as they are described vnto vs in this example of our Sauiour here which we are bound to imitate and conforme our selues vnto He that hath true zeale serues God desirously and willingly He gladly takes and will not let slip any opportunity of doing good That was one cause why our Sauiour saith here it was his meate to doe his Fathers will It is vsuall we know in Scriptures to expresse an earnest desire we haue or should haue to any thing by the Metaphor of hunger and thirst Matth. 5. 6. as wee say in our Prouerbe wee would doe such a thing as willingly as we would eate when we are hungrie Let vs that are Ministers examine our selues by this 1. A Minister can haue no good assurance that God euer called him or will worke with him vnlesse he can finde that the thing that mooued him to enter into this calling was an earnest desire to do good in it If any man desire the office of a Bishop saith the Apostle 1. Tim. 3. 1. he desireth a good worke It is true indeed that the best of Gods seruants haue beene at the first exceedingly vnwilling and backeward but before they haue entered vpon this function they haue beene made by Gods Spirit maruellously willing and desirous to be imployed in it When the Prophet Esay who had beene a little before greatly deiected in the sense of his owne vnworthinesse and vnfitnesse to this function Esay 6. 5. heard the Lord say verse 8. Whom shall I send or who shall goe for vs then I said saith he here am I send me By this property Moses knew them whom God had called and fitted for the building of the Tabernacle Exod. 36 2. He called Bezaliel and Aholiab and euery one whose heart stirred him vp to come vnto the worke to doe it Yea this zealous desire to doe good must be in a Minister at all times when he goeth about the Lords worke he must goe to it as willingly as he goeth to his meat when he is hungry Feede the Flocke of God saith the Apostle 1. Pet. 5. 2. and care for it not by constraint but willingly not for filthy lucre but of a ready mind The seruant of the Lord saith Paul 2. Tim. 2. 24. must be apt to teach yea say a man preach diligently and constantly yet if he doe it not willingly if the thing that mooues him to it be not this desire to doe good he can expect no blessing vpon his labours Though I preach the Gospell saith he 1. Cor. 9. 16. 17. I haue nothing to glory of if I doe this thing willingly I haue a reward Behold then one chiefe cause why the Ministry of the Word doth so little good in many places and is so vnfruitfull as if the Lord had euen commanded the clouds to raine no more vpon it as he speaketh Esay 5. 12. Surely many that haue excellent gifts haue had other ends in entring into this calling the desire they had to doe this worthy worke mooued them not to be Ministers And therefore seeing the Lord neuer sent them what maruell is it though he worke not with them yea this should make the best of vs ashamed for that we haue beene no more apt to teach but haue gone so heauily about the Lords worke as if we had done it by constraint onely To this certainely we may impute the small fruit of our labours and therefore we should hereafter labour and striue against it 2. By this property also must euery one of Gods people try themselues euen by that willingnesse and vnfained desire that is in them to serue God and to enlarge his kingdome The faithfull are oft described by this property and haue reioyced and found comfort in this that though their ability to do God seruice hath beene slender yet they haue had an earnest desire to doe it their desire and will hath beene farre aboue their ability this way I desired to doe thy will O my God saith Dauid Psal. 40. 8. and the Church Esay 26. 8. The desire of our soule is to thy name Hearken saith he Neh. 1. 11. to the prayer of thy seruants that desire to feare thy name We should goe to prayer to the hearing and reading of the Word and to euery duty of Gods seruice as willingly and desirously as we goe to our meat when we are hungry Thy people come willingly saith the Prophet Psal. 110. 3. At the time of assembling we should thinke oft of that which the Apostle saith 〈◊〉 Cor. 8. 12. If there be first a willing mind a man is accepted And who is there that may not iustly blame himselfe in this we doe all things in Gods seruice as by constraint and are haled to them as the Beare to the stake Well learne to acknowledge this to be thy great corruption bewaile it and striue against it Lecture the seuen and fiftieth Iuly 10. 1610. IOHN IIII. XXXII XXXIV FOlloweth the 2. Property of true zeale He that hath true zeale takes delight and findes comfort in seruing God This is a second reason as we haue heard why Christ calls it here his meat to doe his Fathers will Meat by the ordinary blessing of God satisfieth a man and comforteth him it refresheth and reuiueth his spirits When Ionathan hauing beene long fasting had eaten a little his eyes receiued sight 1. Sam. 14. 27. And it is said of the poore Aegyptian seruant that had neither eate nor drunke in three daies that when Dauid had giuen him somewhat to eate 1. Sam. 30. 12. his spirit came againe to him And therefore Christ calls this here his meat because it euen did him good satisfied refreshed and delighted him maruailously to doe the will of him that sent him no food no dainties were so sweet vnto him This is that that Salomon speaketh Pro. 21. 15. It is ioy to the iust to doe iudgement True it is that the best of Gods seruants want this ioy and gladnesse of heart in Gods seruice sometimes and that is the cause why that prayer is so often vsed 2. Chron. 6. 4. Let thy Saints reioyce in goodnesse Psal. 7. 11. Let them that loue thy name be ioyfull in thee Psal. 70. 4. Let all those that seeke thee bee glad and reioyce in thee But this is 1. Onely in the time of tentation when the light of Gods countenance is hidden from them and they want the feeling of his fauour 2. It is but from the flesh and vnregenerate part that they are so vncomfortable for
condemnation If 〈◊〉 saith the Apostle 1. Pet. 4 11. let him speake as the oracles of God 〈◊〉 is vsually a slander Many will obiect against the Preacher thus I know he meant me yea he soâ—…spake as many in the Church knew hee meant me and what call you this but malice if he had loued me he would haue told me in priuate To these men I say 1. A Minister is not bound in reproouing sinne to beate the ayre but he may in his reproofes meane and intend to touch such as heare him yea it is his duty to bring his doctrine home as particularly as he can to the conscience of euery one that heares him like a good steward to giue vnto euery one his owne portion Luke 12. 42. 2. Admit he had spoken out of malice yet if he haue spoken nothing but vpon good warrant of Gods Word and thy heart be so disquieted by it surely thy case is fearefull Gods people haue euer beene wont to finde comfort in his Word euen in that part of it that hath most galled them by discouering to them their sinnes Let the righteous smite me saith Dauid Psal. 141. 5. it shall be a kindnesse and let him reprooue me it shall be as an excellent oyle And thy heart tells thee thou feelest no comfort in it but it vexeth thee so that were it not for such and such an alehouse where thou mayest finde company of thine owne minde that will take thy part in railing and scorning of the Preacher thou shouldst not know what to doe surely thy case is fearefull If thou hadst any grace in thy heart the Word of God would not be so bitter vnto thee Doe not my words saith the Lord Mic. 2. 7. doe good to him that walketh uprightly Doe they not doe him good at the heart do they not cheere and comfort him and because thou maist the better discerne of thine owne case in another mans person then in thine owne I will shew thee in a few examples what thy state is Cain was such a one as thou art for he because he could not be as well accepted as well thought on for his Religion as his brother was Gen. 4. 5. went away from Gods worship in a rage and hiâ—… countenance fell downe Ahab was such a one as thou art for he because Eliah and Micaiah dealt faithfully with him in their Ministry and effectually discouered to him his sins went neuer from their Ministry but with a discontented and vexed heart he counted them his enemies and hated them 1. King 21. â—…0 and 22. 8. The man that was possessed with a Legion of diuels was in thy case for he being in the Synagogue where Christ preached was tormented by his Ministry Luke 4. 33 34. Mar. 5. 79. Though Christ had not spoken to him in particular euer a word or once medled with him Finally the cursed Iewes that stoned blessed Stephen to death were in thy case for when they heard Stephen Acts 7. 54. They were cut to the heart and they gnashed vpon him with their teeth Lastly this serueth to discouer the sinne of such as are alwaies discontented with the length of the Sabbath and grudge that the Lord should haue one whole day in a weeke allowed vnto him That would haue the Sabbath day but foure houres long at the most euen no longer then the time is that is spent at Church vpon that day That say in their hearts as Amos 8. 5. When will the Sabbath be done that wee may set forth wheat making the Ephah small and the Shekell great and with them Mal. 1. 3. Behold what a wearines is it What a tedious thing is it to keepe a Sabbath for a whole day whereas God hath expresly commanded Exod 20. 10. That on the seuenth 〈◊〉 should doe no manner of worke but keepe it holy vnto him 〈◊〉 giuen sixe dayes to doe all that we haue to doe in and euen on the Sabbath on his owne seuenth part of the weeke allowed vs to doe workes of present necessity And what is the true cause why the Sabbath seemes to vs so long a day aboue any other Surely because we take no delight in it nor in the workes and duties of it we doe not call the Sabbath a delight as we ought to doe Esay 58. 1â—… The second Vse that this which we haue heard of the second property of 〈◊〉 zeale serueth vnto is to exhort all Gods seruants to striue against that vncheerefulnesse that they are so much subiect vnto and to labour to serue God with ioy and gladnesse of heart Say vnto thy soule as Dauid did Psal 42. 11. Why art thou so heauy O my soule and why art thou so disquieted within me Know thou that euen when thou hast most cause to be humbled and deiected in thy selfe through any affliction either outward or inward yet euen then thou art bound to striue against thy vncheerefulnesse when thou goest to doe any seruice vnto God euen in thy trembling thou shouldest reioyce Psal. 2. 11. Consider with thy selfe how great reason thou hast to doe so 1. No seruice pleaseth God so well as that which his people doe performe cheerefully and with ioy Deut. 28. 47 48. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things therefore thou shalt serue thine enemies which the Lord shall send against thee 2. The Lord is not so strict and seuere as to reiect the seruice that with a good heart we doe vnto him for the infirmities and failings that he doth discerne in it but delights in it notwithstanding Let me heare thy voice for sweet is thy voice Cant. 2. 14. And this is a iust cause of encouragement to all that feare God not onely to doe seruice vnto him but to doe it cheerefully and with gladnesse of heart As for me saith Dauid Psal. 5. 7. I will come into thy house in the multitude of thy mercy and 130. 3. 4. If thou Lord shouldst marke iniquities O Lord who should stand But there is forgiuenesse with thee that thou maist be feared 3. Thou hast cause to doubt the soundnesse of thy heart if thou canst finde no sweetnesse nor comfort in Gods Word and worship for of the godly and vpright-hearted it is oft noted that the Word of God was sweeter to them then the hony or the hony combe Psalme 9. 10. That they reioyced because with an vpright heart they had offered willingly vnto the Lord 1. Chron. 29. 9. The righteous shall be glad in the Lord and shall trust in him and all the vpright in heart shall glory Psal. 64. 10. Lecture the eight and fiftieth Iuly 17. 1610. IOHN IIII. XXXII XXXIV FOlloweth the third Property of true zeale to be obserued in this example of our blessed Sauiour He that hath true zeale reioyceth in the zeale and forwardnesse of others For this was as we heard one cause that made our Sauiour to forget both hunger
and like their ordinary food the better but they who vse it so oft as that their stomacke is thereby ouerthrowne and they made vnable to feede on their ordinary foode abuse this good ordinance of God and finde not his blessing but his curse in it So doe many abuse this that they should vse as Physicke for their soule After they haue heard a while a man of excellent gifts they begin to distaste the Ministry of their ordinarie Pastours and can like of none profit by none vnlesse they be of rare and excellent gifts yea they become at length like vnto those who by accustoming themselues to drinke hot and strong waters bring their stomacke to that passe that they can finde no relish in any drinke or water be it neuer so hot or strong 3. He that leaueth his owne Pastour to heare another must be carefull to approoue his heart to God that he seeke nothing in it but sound edification onely he goeth to the other onely because he findeth he can profit in knowledge or faith or sanctification by him more then by his owne Pastour This caution will be found very necessary if wee consider the great want of iudgement that appeareth in Christians in the choise they make of their teachers and applause they giue vnto them Some admire and follow another rather then their owne Pastour because hee can make more ostentation of eloquence and reading and learning and such like humane gifts then their owne Pastour doth So the Corinthians preferred sundry teachers they had before Paul which makes him enter into these termes of comparison and commendation of his owne gifts I suppose I was not a whit behind the very chiefe Apostles But though I be rude in speech yet not in knowledge but wee haue beene throughly made manifest to you in all things 2. Cor. 11. 5 6. Some leaue their owne Pastour and goe to others onely for varieties sake Say their owne haue neuer so excellent gifts yet can they not like any one man long they haue itching eares and must haue an heape of teachers 2. Timothy 4. 3. Some preferre others before their owne Pastours onely because they shew more zeale in their voice and gesture and phrase of speech and manner of deliuery though haply the Doctrine it selfe be nothing so wholesome or powerfull or fit to edifie their conscience as the Doctrine of their owne Pastour is These though they be the best of the three sorts and pretend much loue and zeale yet we may wish to them more knowledge and iudgement as the Apostle doth I pray saith he that your loue may abound more and more in knowledge and in all iudgement Philippians 1. 9. Some dislike their owne Pastour because as hee knowes them better then a stranger so he vseth in his Ministry to meet oftner with them then a stranger can doe which is indeed a chiefe thing wherein the faithfulnesse of a Minister may be seene Preach the Word saith the Apostle bee instant in season and out of season reprooue rebuke exhort 2. Timothy 4. 3. and for this cause they hate him as Ahab did Eliah and Micaiah 〈◊〉 Kings 22. 8. and 2â—… 20. 4. When thou doest leaue thine owne Pastour and goe to another though thou doe it in vprightnesse of heart onely in a desire to edifie thy selfe yet must thou seeke to doe it with the consent and good leaue and liking of thine owne Pastour for 1. Thou must acknowledge that by Gods ordinance thou owâ—…st a duty to him as to thy superiour in the things that belong to thy soule Know them which labour among you and are ouer you in the Lord 〈◊〉 Thess 5. 1â—… 2. Thou art bound to seeke his comfort and to giue him all good incouragement that he may doe the worke of his Ministry with ioy and cheerefulnesse Heb. 13. 17. And these are the cautions which the hearer that would with comfort and Gods allowance leaue his owne Pastour to heare another must obserue Now to those Pastours that are thus left of their people three directions I haue to giue 1. If thou know any that out of a factious humour and in contempt of thy Ministry without a sincere respect to his edification doth leaue thee thou maist lawfully dislike and thinke ill of him and reprooâ—…e him sharply neither art thou bound to thinke well of him till he haue shewed himselfe penitent for this his offence if he turne againe to thee saying I repent thou shalt forgiue him Luk. 1â—… â—…4 2. Seeke to draw them backe vnto thee and to hold them by encreasing thy diligence in thy Ministry and labour to teach more profitably Follow that direction that is giuen Cause them to heare thee How shall that be Not by presenting them and troubling them but by searching forth and preparing many parables by seeking to finde out pleasant words and an vpright writing euen the words of truth as Salomon speaketh Eccles. 12. 9. that is Shew thy selfe painefull in study and carefull to come so prepared to the worke of thy Ministry that thou may teach soundly and profitably Hea ken to the exhortation Paul giueth to Timothy 1. Tim 〈◊〉 13. Giue attendance to reading first then to exhortation and doctrine As if he should say That thou maist be able to exhort and teach study hard Verse 14. Despise not the gift that is in thee as if he should say Suffer it not by idlenesse to decay but stirre it vp nourish and increase it Verse 15. These things exercise and giue thy self vnto them that it may bee seene how thou profitest among all men as if he should say Striue so to teach as it may appeare thy gifts encrease daily When the Apostle fore-telleth that in these latter times men should haue itching eares and should after their owne lusts get them an heape of Teachers 2. Timothy 4. 2 3. hee prescribeth to Timothy this remedy to cure it Preach the Word bee instant in season and out of season improoue rebuke exhort with all long-suffering and doctrine as if he should say Teach diligently teach zealously teach profitably vsing not onely doctrine but application grounding thy exhortations and reproofes substantially vpon sound doctrine Gods people in these daies are past children neither is it sufficient for a Minister to giue them that food that in it selfe is wholesome and good but they must giue them that food that is fit for their age and condition for some milke is fit food for some stronger meate 1. Corinthians 2. As it is a shame for a people that haue had good meanes of growth to be vnable to beare strong meate and to stand still in neede of milke Heb. 〈◊〉 12. so is it a great shame for a Teacher to haue nothing but milke to set before his people that are able to beare and stand in neede of strong meate Hee that in these daies would approoue himselfe to be a Scribe taught to the Kingdome of God fitted of God for
And know assuredly he hateth these and all other sins more now and will more seuerely punish them than he did then specially with spirituall plagues A sinner shall be more vnable to repent now than vnder the Law yea the better and more profitable and powerfull Ministry any wicked man liueth vnder the more dangerous and damnable his state is Lecture the sixty third August 28. 1610. IOHN IIII. XXXVII XXXVIII WE heard the last day that these two verses doe containe the third and last Argument whereby our Sauiour stirreth vp the Apostles to zeale and diligence in their Ministry which is taken from the easinesse and facility of that worke they were to be employed in in comparison of that wherein their fellow-seruants the Prophets had laboured And in this argument three things we heard are offered to our consideration First that the Prophets and Ministers vnder the Law were fowers the Apostles and Ministers of the Gospell are reapers Secondly that the seruice and labour of the Apostles was to be in this respect farre more easie and comfortable than the labour of the Prophets had beene because by the Prophets Ministry the people of God were prepared to their hands and made ready to receiue and obey the truth Thirdly that the Prophets shall be no whit discontented at this when they shall vnderstand that the Apostles haue done much more good in their Ministry than themselues were able to doe but reioyce in it rather The first of these three points we finished the last day It followes now that we proceed to the two last First then we must enquire how this is to bee vnderstood that our Sauiour saith heere to the Disciples They should reape that on which they bestowed no labour and that other men viz. the Prophets had laboured and they were entred into their labours seeing we know first that the Ministrie of the Word now is an office that requires great labour and paines as well as it was vnder the law Neither shall a man euer be able to doe good in this calling vnlesse he be a painefull man The faithfull Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 17. To pull mens soules out of the kingdome of Sathan and to bring them vnto God is an endlesse peece of worke a labour of all labours It were a matter of farre greater ease for a man to take vpon him the charge of so many Beares and Wolues than the charge of mens soules Let other men thinke of vs as they please that of all men we earne our liuings with most ease that a very meane recompence will serue for the worke that we doe I doe assure you there is not a Minister that is conscionable and carefull to doe good but he would oft be ready to wish he might liue in any calling rather than in this were it not for three things First the conscience we make of our duty and the necessity that is laid vpon vs to imploy the gifts God hath giuen vs 1. Cor. 9. 16. Secondly that the worke it selfe though painefull is a worthy and excellent worke 1. Tim. 3. 1. Thirdly the respect we haue to the recompence of reward that we shall receiue for this worke in doing this thou shalt saue both thy selfe and them that heare thee 1. Tim. 4. 16. 2. As for the Apostles their labours were equall if not farre greater than any of the Prophets This will be plaine if we shall but marke what one of them reporteth of his owne labours 2. Cor. 11. 23. vnto 28. How is it then that our Sauiour maketh the labour of the Apostles nothing in comparison of the Prophets The answer is First it was not so great amongst the Iewes as the Prophets had beene because the Prophets by their ministry had prepared the Iewes and made them ready and desirous to receiue the Gospell in the ministry of the Apostles Secondly though it were amongst the Gentiles as great as the labour of the Prophets had beene amongst the Iewes yet was it in this respect more easie and comfortable because they did see much fruit of their labours and so did not the other This then is the Doctrine we are to learne from hence That the forwardnesse and readinesse of a people in receiuing and obeying of the truth giues great encouragement to the Minister and makes his labour farre more easie and comfortable vnto them The Preacher of the Word may receiue either great helpe or great hinderance in his ministry euen from his people and auditors When he is to speake to a people that he knowes come with a preiudice against his person or gifts or such as he hath no hope to do good on he cannot do his worke so comfortably and cheerefully as he should Such hearers discourage him greatly and cause him to do the worke of the Lord more heauily with lesse life and spirit than he ought True it is this may be our fault for we should doe the Lords worke faithfully and chearefully whatsoeuer our hearers be Indeed in priuate the seruant of God may and ought to forbeare to reproue some euen when they do most grieuously dishonour God and refuse to speake good things in their hearing yea though he be asked but sit amongst them as though he had nothing to say when they be such as he hath iust cause to thinke are despisers of the Word and will be neuer the better but the worse rather for that which he shall say Pro 9. 7. He that reprooueth a scorner purchaseth to himselfe shame and he that rebuketh the wicked getteth himselfe a blot And verse 8. Rebuke not a scorner Pro. 23. 9. Speake not in the eares of a foole for heâ—… will despise the wisedome of thy words We haue two notable and strange examples for this silence When railing Rabshakeh had spoken most blasphemously against God it is said The people of God held their peace and answered him not one word and that Hezekiah had commanded them not to answer him 2. King 18. 36. Another example we haue of our Sauiour himselfe of whom it is oft noted that though he were able to speake so graciously and effectually as he was yet in the presence of wicked men he kept silence from good words It is said that Herod questioned with him in many words but he answered him nothing Luke 23. 9. And when he was accused both before the High Priests and Pilate of many things that did nearely touch both the credit of his Doctrine and the glory of God and they prouoked him earnestly to speake and answer for himselfe yet would he say nothing in so much that they maruelled greatly at him that he was so mute Marke 14 60 61. and 15. 4 5. Let no wicked man thinke that when he sweares or talkes prophanely and beastly in the hearing of such as haue a note for profession of Religion and they hold their peace that it is eyther because they are fooles and can say nothing or base
Psal. 10. 17. So it is with thy hearing when thou commest best prepared to heare then shall the Minister preach best and most to thy comfort And that is the cause why Gods people haue euer found his presence most gracious and comfortable in the most solemne assemblies as you haue heard before This you that can remember our publike fasts can witnesse from your owne experience 1. To perswade all Christians to the loue of the most solemne assemblies of Gods people where the most and best of Gods people are wont to meete together 2. To exhort Gods people to giue all good encouragement to their faithfull Minister Heb. 13. 17. If they do not their worke with ioy it will be vnprofitable for you And that the hearers may doe three waies First by their diligence in comming to the assemblies and frequenting their ministrie that as we haue heard wrought euen in Christ himselfe great alacrity and readinesse to the worke of his ministry Secondly by shewing cheerefulnesse and diligence in attention when they are present as our Sauiours hearers at Nazareth did Luke 4. 20. the eyes of all them that were in the Synagogue were fastned on him And as the creeple at Lystra did he heard Paul with that attention and cheerefulnesse as Paul perceiued by his very countenance that he had faith to be healed Act. 14. 9. Thirdly by obeying and practising their doctrine and causing their teachers to see how they profit by their ministry and that is the greatest incouragement of all other obey them and submit your selues that they may doe their worke with ioy Heb. 13. 17. And on the other side nothing humbles and afflicts the faithfull Minister more then to see the vnto wardnesse of his people I feare when I come my God will humble me among you and that I shall be waile many that haue sinned and haue not repented c. 2. Cor. 12. 21. Lecture the sixty fourth September 4. 1610. IOHN IIII. XXXVII XXXVIII WE haue already heard that these verses containe the third and last reason our Sauiour vseth to incourage and stirre vp his Disciples to diligence in their ministry which is taken from the easinesse and facility of that worke wherein they were to be imployed in comparison of that wherein the Prophets their predecessours and fellow seruants had laboured And in this argument three points haue beene obserued as you haue heard The two first of these points we haue already finished it remaineth that we proceed to the third and last of them The third point is euidently grounded vpon the last words of the 36. vers That both he that soweth and he that reapeth may reioyee together The handling of which words I haue referred to this place because they do more naturally belong vnto this third than vnto the second argument Now for the meaning of the words that we may the better receiue instruction from them we must vnderstand first that by him that soweth is meant the Prophet and the Minister of the Old Testament by him that reapeth the Apostle and Minister of the New Testament as I haue already shewed Secondly that the Prophets reioycing was for the successe and fruit not of their owne labours so much as for the fruit of the Apostles labours The Prophets should reioyce to see what good the Apostles had done in their ministrie Thirdly that this is not so to be vnderstood as if the Prophets being then in heauen did particularly vnderstand what good the Apostles did vpon earth For we haue iust cause to doubt that the faithfull that are departed this life doe not know in particular what is done by vs vpon earth further than God is pleased by the ministrie of the Angels or otherwise to make it knowne vnto them when he seeth it may tend to the increase of their ioy and for the benefit of his Church vpon earth How is this then to be vnderstood that the Prophets should reioyce in the fruit of the Apostles Ministry for if they knew it not they could not reioyce in it I answer first they knew it in part while they liued for God reuealed it to them by his spirit how knowledge and grace should abound in the Church after Christs comming in the flesh that the earth should be filled with the knowledge of the Lord as the waters couer the sea Esay 11. 9. that God would then put his Law into the inward parts of his people and write it in their hearts ler. 31. 33. To them it was reuealed that not vnto themselues but vnto the faithfull that they should in these last dayes minister both by their preaching and writing the substance of the Gospell which is now preached 〈◊〉 Pet. 〈◊〉 12. And therein they reioyced euen to foresee this as Abraham did to foresee Christs comming in the flesh Iohn 8. 56. Secondly they shall know it perfectly at the day of iudgement at which time and not before it shall be fully knowne what euery man hath done what fruit euery mans labours hath yeelded iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsells of the heartâ—… and then shall euery man haue praeise of God 1. Cor. 4. 5. Which is one reason why besides the particular iudgement that euery soule goeth vnto so soone as euer it is departed out of the body after death commeth the iudgement Heb. 9. 27. there shall be a generall iudgement wherein also at the last day the Lord will then iudge euery man according to his workes because before that day it cannot be knowne to men and Angels though to the Lord it be how much good any good man hath done or how much hurt any wicked man hath done For as we know the sinnes of many wicked men may do much hurt after they are dead and rotten as it is said 2. King 23. 15. of Ieroboam that it was he that made Israel to sin euen in Iosia's daies which was about three hundred and sixty yeares after his death so may the good workes of the faithfull fructifie and do great good long after they be departed this life As Dauids holy example did good on Iosiah foure hundred yeares after Dauid was dead hee walked in the waies of Dauid his father and followed his good example 2. King 22. 2. At the end of the world then when it shall be fully knowne to men and Angels how much honour or dishonour euery man hath done vnto God the Lord will haue a generall iudgement And it is euident that the reioycing of the Prophets that our Sauiour speakes of in this place is to be referred vnto this time For first it is then when the reapers shall receiue their wages Secondly when the reapers and the sowers shall reioyce together Now then from hence that our Sauiour saith the holy Prophets and Apostles at the day of iudgement shall reioyce together though it shall then
face and worship God and say plainely God is in them indeed He makes the consent and agreement that is among the Prophets in their Ministry to be one chiefe cause of it 1. Cor. 14. 25. He is rebuked of all he is iudged of all And on the contrary side the disagreement and dissention that is amongst the Ministers cannot chuse but be a great stumbling blocke to the people and meanes to hinder their profiting by the Word No engine that Sathan or Antichrist haue doth endanger the Church more than this and therefore nothing that by their instruments they labour more in than to blow the coales amongst vs and encrease the heate of our contentions Paul alledgeth this for the reason why he went vp to Ierusalem to visit the chiefe Apostles to acquaint himselfe and to conferre with them lest by any meanes saith he I should run or had run in vaine Gal. 2. 2. This is the cause of that strange earnestnesse and importunity that Paul vseth in this matter Phil. 2. 1 2. If there be any consolation in Christ if any comfort in loue if any fellowship of the Spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord And Phil. 4. 2. he speakes thus to two women who though they were no Ministers yet laboured with him in the Gospell as he saith verse 3. I pray Euodias and beseech Syntiche that they be of one accord in the Lord. This Doctrine is of great Vse both to vs that are Ministers of God and to you that are his people for we are all ioyntly to be exhorted by this Doctrine first to pray earnestly vnto God who onely is the God of peace and loue 2. Cor. 13. 11. that he would at length compound the dissentions that are in his Church and worke a holy concord amongst all his seruants This is euery mans duty neither may any looke to prosper that cannot doe this pray for the peace of Ierusalem which is by this meanes best procured they shall prosper that loue thee Psal. 122. 6. Secondly that euery one of vs would endeauour in our places to procure it as much as in vslyeth Matth. 5. 9. Blessed are the peace-makers But beside this generall there is a particular vse to be made of this Doctrine both by vs that are Ministers and by all you that are Gods people but in this I desire to be more large than the time will now permit me to be and therefore I will deferre it vntill the next day Lecture the sixty fifth September 11. 1610. IOHN IIII. XXXVI XXXVIII THere is particular Vse to be made of this Doctrine first by the Ministers of the Gospell and secondly by all the people of God All that are faithfull Ministers are to be exhorted by this Doctrine that notwithstanding all excellency of gifts or difference in iudgement or practice that may be amongst any of them yet they would seeke to keepe the vnity of the Spirit in the bond of peace to loue and esteeme one of another That we may all of vs receiue the more good by this exhortation I will speake of it distinctly and shew you first how farre forth the Ministers of the Gospell must agree together secondly the reasons that may moue vs to seeke this agreement thirdly the meanes whereby we may attaine vnto this agreement For the first we must know there is nothing spoken in the handling of this Doctrine in fauour of such Ministers as are ignorant and vngodly men None of vs are bound to loue and esteeme of all Ministers But though in respect of their coate and function they be accounted our brethren yet if they be Idols or wicked and vngodly men we are not bound to esteeme of them Nay the more high and excellent the function and calling is which they haue taken vpon them the more vilely and contemptibly should all good men esteeme of them Matth. 5. 13. If the salt be vnsauory it is fit to bee troden vnder foote of all men If we cannot be familiar with such if we can shew no respect to such let no man account vs proud or malicious we doe no more than we are bound to doe The Ioue and agreement that should be betweene Ministers bindes vs not to like of or winke at the faults that are in Ministers I know some men count it a breach of the Churches peace and an argument of a contentiâ—… and vnquiet spirit in a Minister if he speake against carelesse non-resâ—…ncy if he reprooue the idlenesse and pride or couetousnesse or 〈◊〉 life of any Minister But these men are much deceiued No mâ—…ns 〈◊〉 deserue so sharply to be reprooued as these sins of Ministers for theâ—… are indeed the chiefe causes of all other sins committed in the land 〈◊〉 2â—… 15. From the Prophets of Ierusalem is wickeanesse gone forth into thâ—… 〈◊〉 And in this respect when Gods people in their publike fast made 〈◊〉 confession of those sinnes whereby God had beene most prouoked â—…gainst them they make confession chiefly of the sinnes of their Magistâ—…s and Ministers as the principall causes of all their plagues Neh. 9. 〈◊〉 Our Kings and our Princes our Priests and our Fathers haue not done thy law nor regarded thy commandements nor thy protestations Obiect And whereas some are ready to say this makes the ministry contemptible among the people Answ. I answer First the Holy Ghost saith the quite contrary These sinnes that some Ministers doe commit and the rest winke at and will not reprooue are the true cause of that contempt the ministry is growne vnto Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies and haue beene partiall in the law Secondly it is not vnlawfull to bring disgrace and contempt vpon such Ministers They were Preachers whom both Iohn Baptist Matth. 3. 7. and our Sauiour Matth. 12. 24. cals generations of Vipers and that in the hearing of them that were their ordinary hearers And see what strange termes of disgrace Peter giues vnto certaine Preachers in his time 2. Pet. 2. 12. They are bruit beasts led with sensuality And verse 4. Hauing eyes full of adultery and that cannot cease to sinne they haue hearts exercised with couetousnesse and are cursed children Obiect Why but the Pharises sate in Moses chaire and taught some good Doctrine and held many truths in which respect Paul euen after his conuersion cals himselfe a Pharisee Acts 23. 6. so that there was great danger lest our Sauiour so disgracing their persons might worke in their hearers a contempt of their Doctrine Answ. I answer He saw that though they taught some truths yet by their life and other Doctrines they did more hurt than good and that the more credit they had with the people the more hurt they were likely to doe and therefore he disgraceth them thus But though we be not bound to esteeme well of
truth that himselfe doth see If one should say thus of any godly man that doth conforme Surely the truth is so clearely reuealed in these points of difference in our Church that he cannot chuse but see it onely the loue of the world and feare of trouble keepes him from acknowledging and yeelding to it or if another should say of any godly man that doth not conforme Surely it is not possible but he seeth well enough that these are but trifles and not to be laid in ballance with the liberty of his Ministry onely a carnall respect to his credit because he hath stood out and spoken against these things keepes him from yeelding surely both these should offend much God forbid we should iudge thus one of another For my part I am fully perswaded there are godly and conscionable men on both sides that will not sticke to professe euery truth that God hath reuealed vnto them how much soeuer they might disaduantage themselues thereby in their credit and estate amongst men It is of fundamentall points that the Apostle speaketh 2. Cor. 4. 3. 4. If our Gospell bee then hidden it is hidden to them that are lost in whom the God of this world hath blinded their minde For it is certaine that in as great matters as these are about which we differ there haue beene many of Gods dearest children and excellent seruants that haue not had the truth reuealed vnto them but it was hidden vnto them they could not see it Barnabas was a good man and yet could not see that that Paul saw how vnfit it was to take Iohn and Marke with them who had before giuen great offence by departing from them at Pamphilia and refusing to goe with them to the worke Act. 15. 38 39. And both he and Peter were good men and yet could not see that that Paul saw viz. that it was lawfull and fit for them to conuerse with the Gentiles euen in the presence of the Iewes Gal. 2. 11 14. God bestowes his gifts on his seruants in different measure and degree He reueales some parts of his truth to some which he conceales from others euen of his faithfull seruants neither is there any that clearely seeth the truth in all things but in some points he is ignorant and doth erre 1. Cor. 13. 9. We know it in part and prophesie in part Yea say it were passion or preiudice that blinded the iudgement of him that differs from thee though that be a greater infirmity than simple ignorance yet may he be a godly and good man for all that You know who it was that said of himselfe and Barnabas Act. 14. 15. We are euen men subiect to the like passions that yee bee Thirdly if any be a godly man and hath an vpright heart thou art bound to loue and reuerence him how much soeuer his gifts are inferiour to thine or how much soeuer he differs from thee in iudgement It is certaine we are to acknowledge and reuerence Gods gifts wheresoeuer we see them though they be but such as may be in a wicked man Though Ioab were but a naturall man an hypocrite yet the Holy Ghost doth oft speake of and commend sundrie good things in him but if we see a man to be a godly man to haue an honest and vpright heart then are we much more bound to loue and reuerence him yea we should be vnwilling and affraid to note or eye any of his infirmities so as our hearts should be alienated or estranged from him In this we should shew our selues the children of our heauenly Father Hee hath not beheld iniquity in Iacob neither hath he seene peruersenesse in Israel Num. 23. 21. Is he that differs from thee a brother a childe of God take heed how thou despise him take heede that thou loue him This was Abrahams reason to Lot Gen. 13. 8. and Pauls we should endeuour to keepe the vnity of the Spirit in the bond of peace because there is but one body and one spirit and we are called in one hope of our calling Ephes. 4. 34. By this we know we are translated from death to life because we loue the brethren 1. Iohn 3. 14. And Dauid makes this a note of one that shall go to heauen Ps. 15. 4. that he honoureth them that feare the Lord. Yea though he be far thy inferiour though he be full of infirmities the Apostle chargeth Christian husbands to giue honour to their wiues as vnto the weaker vessels because they are heires together of the grace of life 1. Pet. 3. 7. We haue heard what agreement ought to be among Gods faithfull seruants we haue heard the reasons whereby they are to be moued to it I will now proceed to the third and last point which I told you I would handle in this exhortation viz the meanes whereby we may attaine to this vnity and concord and they are principally three 1. If we would all of vs seeke after holinesse till then there can neuer be true peace amongst vs follow peace with all men and holinesse without which no man shall see the Lord Heb. 12. 14. By this we know that we loue the children of God when we loue God and keepe his commandements till then we can neuer beare a true and holy loue vnto any man 1. Iohn 5. 2. Euery man that truely feares God is of a peaceable disposition they are the quiet in the land Psal. 35. 20. And the chiefe raisers and pursuers of contention in the Church haue beene vngodly and gracelesse men such as serue not the Lord Iesus Christ but their own belly Rom. 16. 17 18. And so doth the Apostle Iude describe the seducers of his time to haue beene Iude 8. 11 12. Vngodly men cannot loue nor endure such as vnfainedly feare God no though they be such as agree with them in iudgement in all points that are in controuersie in our Church yet will they esteeme them as Puritans and hate them neuerthelesse and experience sheweth the truth of that which the Lord hath taught vs he that is vpright in the way is abomination to the wicked Pro. 29. 27. These men howsoeuer they talke much and pretend great care of the Churches peace yet are indeed the the chiefe causes of all our contentions They are like those mentioned the words of their mouth are smoother then butter but warre is in their heart Psal. 55. 21. they hate peace and the more wee seeke it the more they are bent to war Psal. 120. 6 7. there is no hope at all of peace and agreement with such men 2. If we would all of vs labour to be humble minded for pride is the chiefe cause of contention onely by pride commeth contention Pro. 13 10. Hee that is of a proud heart stirreth vp strife Pro. 28. 25. and humility is the chiefe breeder and preseruer of vnity If we desire to be kindly affectioned one to another in brotherly loue we must in honour preferre one another Rom. 12.
this for the cause Verse 12. Euery one of you saith I am Pauls and I am Apollos and I am Cephas q. d. Euery one maketh choice to himselfe of some one Preacher whom he doth admire and follow with contempt of all other and how can it chuse then but there must needs be contentions among you and 1. Cor. 4. 6. he forbiddeth them to swell one against another for any mans cause Christians grew very bitter and swelled one against another in the quarrell of their teachers because one would esteeme and admire the teacher he affected another his with the disparagement and disgrace of all others And whereas they in whom this humour reigneth are wont to glory as if they had more iudgement and could discerne better of gifts than others Alas poore people that esteeme so highly of such a mans gifts say they if they had any iudgement and vnderstanding they would count him no body the Apostle telleth vs it is quite contrary and that this argueth rather that they had very little iudgement or grace in them yea this made them vncapable of profit by the word while they were of this minde they could not profit by it 1. Cor. 3. 1. I could not speake vnto you as vnto spirituall but as vnto carnall men euen as vnto babes in Christ and vers 4. for when one saith I am Pauls and another I am Apollos are yee not carnall I will therefore giue you some remedies out of Gods Word against this humour some reasons to disswade Christians from this partiality in iudging and affecting of their teachers Of that former which riseth from the respect they haue to our difference in iudgement about discipline and ceremonies I will say nothing now but referre you to that I spake of this matter the last day For if these differences should cause no breach of loue or alienation of affections betweene vs that are Ministers as I shewed you then at large then much lesse may they giue iust occasion to Gods people to dislike or despise any able and faithfull Minister I will therefore come to the second and giue you some Reasons why the difference and inequality of our gifts should not cause you to dislike any in whom you discerne any measure of gifts and faithfulnesse but you ought to esteeme and reuerence all be willing to heare all reioyce in all praise God for all First there may be great difference of gifts in Ministers without any inequality at all for which the one should be preferred before the other You may heare many teachers and obserue a difference in all their gifts and yet not be able iustly to say which of them all hath the best gift because euery one of them excelleth in his kinde God giueth his gifts to his Church in a maruellous great variety insomuch as you shall scarsly heare any two Preachers but you may obserue some difference in their gifts 1. Cor. 12. 4. There are diuersities of gifts saith the Apostle but the same spirit If any man haue receiued a gift saith Peter let him minister the same one to another that is imploy it put it forth as good disposers of the manifold grace of God The grace of God this way is very manifold and diuerse Iohn Baptist had a very powerfull gift to terrifie secure and obstinate sinners Luke 1. 17. He came in the spirit and power of Elias Our Sauiour on the other side had a very milde gift Matth. 12. 20. He would not haue broken the bruisedreede nor quenched the smoking flaxe The tendrest and weakest conscience might haue heard him without feare No one man hath all gifts that belong to the Ministrie but he that excelleth other men most in sâ—…me gifts hath other of his fellow-seruants that match and excell him in other gifts Among the twelue Apostles it is very likely that Peter in some gifts did excell the rest and that was one cause among others why Christ did in speciall giue to him the charge of feeding his lambes Iohn 21. 15. And yet for a powerfull gift in reproouing sinne and denouncing Gods iudgements Iames and Iohn excelled him and were therefore surnamed by Christ Bonarges sonnes of thunder Mar. 3. 17. Which also may seeme to bee the cause why Herod and the Iewes raged most against Iames Acts 12. 2. Paul had many excellent gifts both for knowledge 1. Cor. 11. 6. and for vtterance too though hee spake so of himselfe in the former place according to that conceit the Corinthians had of him Acts 14. 11. The people at Lystra called him Mercury because hee was the chiefe speaker hee had a better vtterance than Barnabas and yet in a gift to comfort those that were afflicted in minde it may seeme Barnabas excelled him who had therefore that name giuen him by the Apostles Hee was called of the Apostles Barnabas which is by interpretation the sonne of consolation Acts 4. 36. And in respect of this gift we reade of him Acts 11. 24. hee was a good man and full of the Holy Ghost and of faith So to one God hath giuen an excellent gift for interpretation of the Scripture and to breed and increase knowledge in men to another an excellent gift for application and to breede conscience and good affections in men This is the Apostles meaning when he saith 1. Cor. 12. 8. To one is giuen by the spirit the Word of wisedome this is the Pastours gift and to another the word or vtterance of knowledge by the same spirit that is the Teachers Spirit And if you obserue this you shall finde that though some one may haue some more of these gifts than another as some are very good both at teaching and exhortation yet no one man hath all gifts nay none hath many in the like measure and degree Many ascribe this diuersity of mens gifts to the difference of their education or industrie and thinke if such and such were as good schollers or would study and take paines as much as others they might teach as well as such a one doth and exhort as well as such a one And indeed much is to be ascribed to studie and diligence in this case for God vseth now to giue his gifts by such meanes giue attendance to reading saith the Apostle 1. Tim. 4. 13. But this is not all but this diuersity of gifts commeth of Gods free disposition so as though we were all equall in learning and equall in diligence yet would there be diuersity in our gifts This is that which the Apostle saith 1. Cor. 12. 11. All these things worketh the selfe same spirit distributing to euery man seuerally as hee will Yea this maketh greatly for the glory of God and the benefit of his Church that the Lord hath thus dispensed his gifts that he hath giuen so great variety of gifts to his seruants and not giuen all to any one man For first this doth much magnifie the largesse and bounty of God and the riches of his
God he is a iealous God he will not forgiue your transgressions nor your sinnes durst neuer speake thus boldly and familiarly vnto God if they were not certaine of his fauour and of the forgiuenesse of their sinnes for that is the onely ground of this boldnesse and familiarity with God Heb. 10. 22. Let vs 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 haue not feared him but insulted ouer him and as Eliphaz saith Iob 5. 22. They haue 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 vnto God which hath giuen vs victory through our Lord Iesus Christ. Yea they haue beene so farre from fearing death that they haue 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 vnto 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. Lecture the seuentie foure December 4. 1610. IOHN IIII. XLII I Haue already proued vnto 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 vs vs come to the reasons why they that haue 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 vpon the testimony of Gods Word that cannot deceiue them therefore there is certainty 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 vpon Gods Word â—…sal 93. 5. Thy testimonies are very sure saith Dauid Now the true beleeuer doth not build his perswasion vpon any deceiueable fancy but vpon Gods Word onely 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. â—…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 haue waited on the Lord my soule hath waited and I haue 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 haue no assurance or certainety of it specially in the time of tentation Saâ—…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 haue no cause to doubt of it Now God hath giuen vs his Word to assure vs of this and put vs out of doubt in this matter The Apostle makes this the reason why God made a new Couenant with vs abolished the Couenant of workes and gaue vs the Couenant of grace and promised eternall life vpon 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 haue I written to you that beleeue that you may know you haue eternall life And 1. Iohn 1. 4. These things write we vnto 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 haue 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 euery 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 haue Faith may be so certaine of their saluation is because their Faith is grounded vpon the testimony of Gods Spirit that cannot deceiue them 1. Iohn 2. 27. The annointing which yee haue 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 loue 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
time he had seldome or neuer preached as is plaine by that we finde from that time after this his comming into Galile Iesus began to preach Matth. 4. 17. and making choice of Galile rather than of Ierusalem or all Iudea to exercise his Ministry and spend most of his time and labour in passeth by Nazaret and refuseth to make choice of that place to preach or liue in Yea it is twice recorded that he passed by Nazaret here in this place when he went to Cana and againe Matth. 4. 13. when he went to Capernaum We reade indeed that once he preached at Nazaret Luke 4. 16. but it was but once he made no abode there and that one Sermon was made not so much in mercy as in iudgement to make them without excuse as appeareth by the answer hee makes to a secret obiection they might make against him Luke 4. 25 27. Which was in effect as if hee should haue said vnto them I am not sent to you God hath forbidden me to preach vnto you Secondly But why did he thus leaue and shunne Nazaret his owne Countrey which he did doubtlesse owe more duty vnto than to any other place For it is certaine euery man owes a duty to the place of his birth and specially of his education and dwelling in respect of the many blessings of God he hath receiued there therefore also euery City and Towne in Israel was called a mother in Israel 2. Sam. 20. 19. In respect hereof the light of nature hath taught men that euery mans Countrey may challenge some right and interest in whatsoeuer gifts or abilities God hath giuen vnto him See what an affection the Apostle expresseth towards his Country-men he calls God to witnesse that he had great heauinesse and continuall sorrow in his heart to see their blindnesse and obstinacy Rom 9. 12. his hearts desire and prayer to God for them was that they might be saued Rom. 10. 1. And doubtlesse Christ loued his own Country as dearely as euer any good man did and more too All good affections were in him in farre greater perfection than in any of vs. What was then the cause why he shewed so little respect now vnto his own Country Was it the basenesse and obscurity of that place No verily For for ought we can reade in the Scripture or any other Author it was euery whit as populous and of as good note as either Cana or Capernaum or Corazin or Bethsaida Yea it had this honour aboue all the Cities either in Galile or Iudea that he had dwelt so long there and bore his name in part from that place Was it then for any notorious wickednesse that did abound in that towne more than in any other towne in Galile Surely â—…o such thing is recorded of it but for ought we can reade it was as ciuill a place as any other that Christ conuersed most in True it is that on a time after he had preached there they thrust him out of their City and would haue throwne him downe headlong from the top of an hill Luke 4. 29. but that was long after this time as will appeare if we well obserue what is written whatsoeuer we haue heard done in Capernaum doe also here in thy country Luke 4. 23. he had done many miracles in Capernaum before that time The onely true cause why he passed by Nazaret and refused to exercise his Ministry there was because he knew he could haue no honour there as it is plainely said here verse 44. Hee himselfe without the disswasion of any had testified that is with great earnestnesse and compassion affirmed to his Disciples as they had had speech of that matter in thâ—… iourney that neither he nor any other Prophet could haue any honour in his owne Countrey Now these two points being thus obserued in the Text the Doctrine that ariseth from hence for our instruction is this That there is an honour due vnto euery true Prophet and Minister of God and the Lord holds all such vnworthy of the comfort of his Gospell as will not honour his Prophets There be two branches as you see of the Doctrine and we will confirme them distinctly and seuerally 1. That it is the will of God that his people should honour his Prophets and Ministers See the proofe for this out of the Old Testament Iudges 13. 17. Manoah asketh the Angell that brought him word of the birth of Sampson whom he tooke to be a Prophet and Messenger of the Lord what his name was and giueth this for the reason that when his sayings were come to passe and so they should proue that he was a true Prophet indeede they might honour him And Lam. 4. 16. it is noted for a foule sinne and signe of maruellous confusion that they reuerenced not the face of the Priests Plaine places also there be for this in the New Testament 1. Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour especially they that labour in the Word and Doctrine So no man taketh this honour vnto himself but he that is called of God Heb. 5. 4. hold such in reputation Phil. 2. 29. 2. The second branch of the Doctrine is also euident The Lord holdeth all such vnworthy of the comfort of his Gospell that will not esteeme of nor honour his Prophets For this point also I will bring you two plaine places out of the Old Testament and two out of the New When the causes are laid downe 2. Chron. 36. for which God depriued the Iewes of his Word and Worship this is reckoned for the chiefe verse 16. They mocked the Messengers of the Lord and misused his Prophets And Hosea 4. 4. the Lord threatning this fearefull iudgement to the Iewes that they should haue none to rebuke or reprooue them for their sinnes he giueth this for the reason of it For this people are as they that rebuke the Priest Two plaine places also there are in the New Testament for this Matth. 21. 43. when our Sauiour prophesieth that the Kingdome of God should be taken from the Iewes he giues this for the chiefe reason of it which had beene mentioned by him in a Parable in the former Verses specially verse 35. viz. the indignities they had offered to Gods Prophets and Messengers And Matth. 23. 39. when he had threatned them of Ierusalem that whereas he had often preached vnto them and sought their conuersion in as louing and carefull a manner as the Hen gathereth her Chickens vnder her wings now he would leaue them and they should see him no more till the day of iudgement he alledgeth no particular sinne for the cause of this but the dishonour and contempt they shewed vnto the Prophets verse 37. Before I come to the Reasons of this Doctrine let me entreate you to obserue with me what account the Lord maketh of the honour of his Prophets and how highly he is displeased with the dishonours and indignities that haue
might haue life through his name Iohn 20. 30 31. And seales they were not such as are set in waxe the stamp whereof might be worne out in time and had need to be renewed but such as were ingrauen in brasse the stamp whereof may be as well seene now as when it was first done All the miracles of Christ and of the Prophets and Apostles are ours as being done for the confirmation of that Doctrine which we teach and professe And touching the miracles they brag of we answer First the most of the miracles they glory in we haue iust cause to suspect that they were neuer done The reports that are made of their miracles in the golden Legend all the world may discerne to be notorious lies many of them also were but tricks of Legerdemaine as the nodding and weeping and sweating of their Images whereas the miracles that Christ and his Apostles did were done before witnesses not in the darke and vnderboard without all suspition of fraud such as were euident to the senses of men see what store of witnesses he had of those miracles that are mentioned Mat. 4. 24 25. Marke 33. Yea where he did most affect secrecy yet would he haue some witnesses of vnsuspected credit as in the raising of Iairus daughter though he put forth the most that were in the house and commanded that this miracle might not be spoken of yet would he haue three of his Apostles and Iairus himselfe and his wife to be eye-witnesses of the miracle Luke 8. 51 56. So as his miracles had testimony not onely from all the people Iohn 6. 14. but euen from his most mortall enemies This man doth many miracles say they Iohn 11. 47. Secondly those things that can be proued to haue beene done indeed are no greater than such as false teachers haue been able to doe that is such things as haue been so wonderfull and strange as they haue seemed miracles vnto men and which few or none haue been able to distinguish from true miracles so our Sauiour saith of false Prophets They shall shew great signes and wonders insomuch that if it were possible they shall deceiue the very elect Matth. â—…4 â—…4 Yea such as is expresly foretold should be done by Antichrist and his Church His comming is after the working of Satan with all power and signes and lying wonders 2. Thes. 2. 9. And he doth great wonders so that he maketh fire come downe from heauen in the sight of men And deceiueth them that dwell on the earth by the means of those miracles which he had power to do Ren. 13. 13 14. Thirdly we are sure they can be no true miracles that they worke when the Doctrine they would confirme by them is false and contrary to the Word For seeing that things which may seeme to be miracles in the iudgement of the wisest man on earth may be wrought by false teachers we must iudge not by the miracles what Doctrine is true but by the Doctrine what miracles are true and diuine If there arise among you a Prophet and giueth thee a signe or a wonder and the signe or the wonder come to passe whereof he spake vnto thee saying Let vs go after other gods and serue them thou shalt not hearken to the words of that Prophet Deut. 13. 1 3. 2 Seeing all Christs wonderfull workes were done to gaine credit and estimation to his Doctrine and Worship let vs make the same Vse also of all Gods wonderfull works that are done in our eyes for they also are done to that end to draw vs to a greater reuerence and better regard of his Word and Worship All his wonderfull and strange iudgements and corrections wherein we are constrained to acknowledge his finger these things are done to open the eares of men to make them able to heare with more reuerence and fruit and to seale their instruction to confirme vnto them and make them better able to belieue that which they are taught by the Word as Elibu speaketh Ioh 33. 16. all the strange thunders and lightenings c. that we haue seene and heard are done to that end as is plaine Psal. 29. 2 3 9. When the Prophet to perswade the greatest men on earth to giue vnto the Lord the glory due vnto his Name by frequenting with all reuerence his publique worship and attending vpon his ordinances mentioneth in many verses together the glorious power of God which appeareth in the thunder which he calls there the voice of the Lord and concludes all that he said of it thus Vers. 9. And in his temple doth euery one speake of his glory euen this mighty and dreadfull worke of God makes euery man giue glory to God in his Temple and performe all duties of his worship more diligently and reuerently Lecture the eighty two February 26. 1610. IOHN IIII. XLV WE heard the last day that this Verse doth offer to our consideration three principall points First the readines of the Galileans to entertaine Christ and his Ministry in these words Then when he came into Galile the Galileans receiued him Secondly the reason that moued them with so great readinesse to receiue and entertaine him in these words Which had seene all things that he did at Ierusalem at the Feast Thirdly the occasion whereby they came to see all those things that he did at Ierusalem at the Feast in these words For they went also vnto the Feast The two first points we finished the last day and now it remaineth that we proceed vnto the last where for the raising of the Doctrine that we are to receiue from hence three things are to be obserued First what this Feast was that the Galileans went vnto and that is euident Iohn 2. 23. that it was the Passeouer And the Passeouer is called a Feast because beside the Paschall Lambe which was then to be eaten by euery family the people of God were wont then for seuen dayes to eat and drink together with ioy This you shall see in the Passeouer kept in Hezekiahs time 2 Chron. 30. 21. Two thousand bullocks and seuenteene thousand sheep were spent at that Feast Verse 24. And in that Iosiah celebrated 2 Chron. 35. 7 8 9. seuen and thirty thousand sheep lambs and kids and three thousand eight hundred bullocks were spent Secondly the vse and end of this Feast for it was no ciuill or common Feast but holy and religious Leuit. 23. 6. it was called the Feast of vnleauened bread vnto the Lord that is it was kept to his honour and seruice They went not thither to make merry in a carnall manner but to reioyce before the Lord Deut. 12. 12. that is with an heauenly and spirituall ioy They did not seeke in that Feast the feeding of their bodies so much as the nourishment and comfort of their soules therefore these sheep and bullocks that were giuen by Hezekiah and the Princes are said to haue been giuen for peace-offerings 2 Chron. 30. 22. which
as he was is a greater crosse than the losse of many children to a meaner man And it well appeareth indeed in the Text that he was greatly afflicted with it The Doctrine then we learne here is this That no mans wealth or greatnesse in the world can free him from affliction This Rulers wealth nor his authority and honour in the Country nor his fauour with the King could keep off Gods hand either from his child or from his owne heart but his child is sick of a painfull and mortall disease and himselfe is maruellously troubled and afflicted with it Though men that are rich and of great estate in the world haue more means to keep themselues from many afflictions than others haue and from the sense of those afflictions which are vpon them yet can they not be exempted from Gods iudgements No doubt this Rulers child wanted no attendance no good diet no aduice and help of the Physitian and yet will not all serue the turne but he is sick vnto death And the Ruler himselfe wanted no means to put griefe from his heart company pleasures recreations c. yet is he as deeply wounded with this affliction as another man This is that that Salomon saith Riches auaile not in the day of wrath Pro. â—…1 4. They cannot fence a man from Gods strokes Yea it is certaine that oftentimes Gods plagues euen in this world light more heauily and fearefully vpon them than vpon other men Psal. 76. 12. He shall cut off the spirit of Princes he is terrible to the King of the earth And 82. 7. Ye shall die like men and fall like one of the Princes The Reasons of this are principally two First they are sinners as well as others and sin will bring misery Iob 5. 7. Man is borne saith Eliphaz to misery and trouble as the sparkes flie vpward that is euer since the fall it is as naturall for man to haue misery as for the the sparkes to flie vpward yea vsually vnlesse Gods grace preuent them they sinne with an higher hand and with more pride than other men That made the Prophet Prou. 30. 9. pray for a meane estate least saith he I be full and deny thee and say Who is the Lord And God delighteth to shew his power in abasing proud sinners 1 Peter 5. 5. He resisteth the proud Iob 40. 6 7. Cast abroad the indignation of thy wrath and behold euery one that is proud and abase him looke on euery one that is arrogant and bring him low as if he should say I do so It is no maruell therefore though they be plagued aboue other men Secondly they are vsually exempted from the censures of men The Lawes of men are like the Spiders webb these great Flyes will easily burst thorough them and as for the reproofs of Gods Word they will not endure them Ier. 5. 5. These haue altogether broken the yoke and burst the bonds And therefore it is necessary God should take them in hand For so the Lord hath said when men whom he hath giuen authority vnto to reproue and censure wicked men either dare not or will not do it When they hide their eyes and winke at him then will I saith the Lord set my face against that man and against his family and will cut him off Leuit. 20. 4. 5. The Vse of this Doctrine is first to warne vs that we suffer not any outward priuiledge we haue aboue others to puffe vp our hearts and make vs proud 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded and that they trust not in vncertaine riches Remember how God hateth pride If he see thee proud he can abase yea he will abase thee one way or other Thinke often of this that hee beholdeth euery one that is proud and abaseth him Iob 4. 11. Remember an example of it euen in Hezekiah who was the deare childe of God his heart was lifted vp therefore there was wrath vpon him and vpon Iuda and Ierusalem 2. Chron. 32. 25. First take heede of being proud against any man euen the poorest and basest of thy Neighbours to despise him because thou art richer than he better than he Pro. 17. 5. He that mocketh or despiseth a poore man reproacheth him that made him Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren But 2. Specially take heede thy wealth c. make thee not proud against God to despise Religion as it did Uzzia 2. Chron. 26. 16. When hee was strong his heart was lifted vp to his destruction Know thou that humility is that which seasoneth all religious duties and maketh them sauoury to God Micah 6. 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to walke humbly with thy God As if he should haue said God and thou can neuer walke together neuer agree together till thou haue an humble heart Know there is as great cause thou shouldest feare God and humble thy selfe before him reuerence Religion tremble at his Word as the meanest man that liueth vpon the earth and thou canst neuer shew too much humility toward God Dauid may serue as a notable example for this when he had shewed such zeale and ioy in bringing home and dancing before the Arke Michol his Wife a prophane Woman when she saw him despised him in her heart 2. Sam. 6. 16. as euery one that shall shew any zeale deuotion or reuerence to Religion now adaies shall be sure to meet with many a Michol but what said Dauid to her 2. Sam. 6. 22. I will yet be more vile than thus and will be low in mine owne sight And of the very same maide-seruants which thou hast spoken of shall I be had in honour The second Vse is to exhort all to prepare for affliction and to prouide for comfort against the euill day seeing no man may hope to be exempted from it Ephes. 6. 13. Prouide that yee may bee able to resist in the euill day To this end I will commend vnto you three Rules First to meditate and thinke oft of and looke for the euill day resolue with thy selfe thou must not liue alwaies in peace and health and prosperity but there will be a change there will come a time when thou shalt part with all thy dearest comforts there will come a time of trouble sicknesse aduersity if a man liue many yeares and reioyce in them all yet let him remember the daies of darkenesse for they shall be many Eccles. 11. 8. It was Dauids folly which we must all take heede of and he complaineth of Psal. 30. 6. In my prosperity I said I shall neuer be moued But it was his wisedome which we must all striue after which he mentioneth Psal. 39. 4 5. Lord let me know mine end and the measure of my daies what it is Let me know how
till the euill day is That no man can tell how long he shall enioy the meanes of grace no man can meet the Bride-groome vnlesse he haue oyle in his lampe and that he cannot haue but of them that sell it Mat. 25. 9. No affliction or sicknesse is able to saue a soule without the Word that made the Prophet say Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Psal. 94. 12. Nay euery Preacher will not serue the turne but he had need to be a rare man that should do good in such a case Iob 33. 23. If there be then a messenger an interpreter one of a thousand he had need haue the tongue of the learned that should know to minister a word in time to him that is wearie Esa 50. 4. And who can assure himself to haue such a man to be with him in his last sicknes They only that haue esteemed the Word in their health may assure themselues to haue it for their comforter in sicknesse But the wicked man that hath despised the ministry of the Word in the dayes of his health and prosperity hath iust cause to feare God will depriue him of the comfort of it in his sicknesse and affliction For so God hath threatned such contemners of his Word Amos 8. 12. They shall wander from sea to sea and frâ—… the North euen to the East shall they run to and fro to seeke the Word of the Lord and shall not find it and Ezek. 7. 25 26 When destruction commeth they shall seeke peace and shall not haue it Calamity shall come vpon calamitie then shall they seek a vision of the Prophet but the law shall perish from the Priest and counsell from the ancient q. d. O then let euery man make his benefit of the means of grace now while he doth enioy them while Gods merchant men are among you make you prouision of oyl for your lamps No man can be sure to haue the like means when he would himselfe 2 Cor. 6. 2 Behold now the accepted time behold now the day of saluation The third reason to perswade men to reconcile themselues to God and to get assurance of their saluation presently in their youth and in their best health is this that though a man were sure he should haue as good means for his instruction and conuersion and comfort in his last sicknesse as he hath now yet he shall find himselfe most vnfit at that time to make his benefit of them Sicknesse and extreme affliction will so dull the mind and make the heart so heauy yea a man shall then haue so many meanes to trouble and distract him as he shall not be able to relish any sweetnesse in the best counsaile that is giuen him in the holiest praiers that are made by him These are the daies which Salomon speakes of Eccl 12. 1. Wherein a man shall say I haue no pleasure in them Remember what case the best of Gods seruants haue beene in in their extreme affliction They haue been vnable to pray they haue been astonied and could not speake Psal. 77. 4. yet thou saist thou wilt then pray They haue beene vnable to relish or profit by the best meanes They harkened not vnto Moses for anguish of spirit Exod. 6. 9. Yea their soules haue refused comfort Psal. 77. 2. and thou saist then thou wilt send for the Preacher and take his counsaile They haue beene oppressed with the burden of their sinnes Dauid saith of himselfe at such a time that his iniquities had taken such hold vpon him as he was not able to looke vp that they were more in number then the haires of his head and that therefore his heart failed him Psal. 40. 12. and thou saiest then thou wilt cast off all thy sins and get assurance of the pardon of them They haue been faine to spend vpon the old stock and to comfort themselues not with that which they haue found in themselues for the present but by calling to mind the good things they knew were in them in former times Iob seeks to recouer his comfort this way as is plaine Chap. 29. 30. 31. and so did Dauid likewise when his spirit was ouerwhelmed within him his heart within him was desolate then he remembred the dayes of old Psal. 143. 4 5. They haue sowne before vnto themselues in righteousnesse as the Prophet speaketh Hos. 10. 12. And all thy hope is in the comfort you shall find then Thou deferrest to sow till that time when thou shouldst reape O foolish man deceiue not thine owne heart any longer do not imagine thou shalt be in better case when sicknesse and extreme affliction shall come than the best of Gods children haue been Whilst thou art now in health get assurance of thy saluation for thou wilt be then vnfit to do it Seeke and lay vp knowledge now for that will be a time of spending thy stock that thou hast gotten not of increasing it Giue thy selfe much to prayer now and get assurance that thou hast the spirit of prayer for then thou wilt be hardly able to do it The fourth Reason to disswade a man from putting off his repentance till sicknesse is this That though he were sure to haue neuer so good meanes of repentance and though sicknesse and griefe it selfe had no force to hinder him from profiting by them yet shall he be vnable to receiue good by them vnlesse the Lord be pleased to worke with them O Lord I know that the way of man is not in himselfe It is not in man that walketh to direct his steps Ier. 10. 23. And euery man that hath wilfully deferred and put off the time of his repentance hath iust cause to feare that God will not then worke with the meanes to doe him good For first as God hath in his counsell set and determined the day of euery mans visitation the iust time and moment of euery mans conuersion which if he passe he shall neuer be conuerted So is euery man to account not the time to come but the present time when God by his Word and Spirit moues him to repent to be his day the time of grace and repentance to him Therefore Heb. 3. 4. this is foure times repeated To day if you will heare his voice Secondly the nature of sinne is to harden the heart and the longer that any sinne is continued in the harder it will make the heart and the more vnable to repent No man that once giues libertie to himselfe in any sinne is able to say Thus far will I go and then I will stay my selfe thus long will I continue in it and then I will repent The longer a man continues in this net and snare the more he shall be intangled in it and with the more difficultie get out the deceitfulnesse of sinne will harden the heart Heb. 3. 13. Thirdly the Lord hath threatned to punish the presumptuous sinner
the weake Christian him-that is weake in the faith receiue you Rom. 14. 1. we that are strong ought to beare with the infirmities of the weake Rom. 15. 1. Take heede lest by any meanes this liberty of yours become a stumbling blocke to them that are weake 1. Cor. 8 9. If any be ouertaken in a fault through infirmity yee that are spirituall restore such a one in the spirit of meekenesse Gal. 6. 1. support the weake 1. Thess. 5. 14. Secondly the consideration of this how many and how grosse infirmities may be in a man whose heart yet is found and vpright before God If thou knewest a man to be Gods childe and a temple of the Holy Ghost thou durst not but loue him and esteeme well of him but thou canst not be perswaded that such and such in whom thou seest so many faults can possibly be Gods children Consider therefore and weigh this well that a man may be the childe of God and soundly regenerate and yet haue many strange infirmities in him A man may be very ignorant of many truths yea though he haue neuer so many meanes to informe him in the truth he may be long ere he can be perswaded of many truths and yet be Gods childe of all the elect Apostles it is said euen after Christs resurrection as yet they knew not the Scripture that he must rise againe from the dead Iohn 20. 9. See also what pride and ambition was in Iames and Iohn Mar. 10. 37. what strange peeuishnesse and frowardnesse was in Barnabas Acts 15. 39. See how impatient Iob was Iob 3. 1. and how rebelliously Ionah murmured against God Ionah 4. 3. 8 9. how Peter and Barnabas both dissembled Gal. 2. 13. These things I repeate not to encourage or giue comfort vnto any that liue securely in any of these or the like sinnes For first he that doth so sins presumptuously and hath cause to feare God will neuer be mercifull vnto him Deut. 29. 19. specially when he stumbles at the Word and makes that a Bawd to his sinne and an imboldner of him in it 1. Pet. 2. 8. Secondly none of these whom I haue named did walke in these sins nor wallow in them But I speake this onely to stay men from iudging rashly of other men for their faults Surely if we should see in any that professe Religion far lesse faults then these that I haue named we would be ready to cry Are these your professors Fie vpon these hypocrites for shame follow Sermons no longer carry the Bible no longer vnder thy arme But stay thy selfe man and say as Psal. 73. 15. If I say I will iudge this behold I should offend against the generation of thy children The third meanes to preserue vs from rash iudgement is the serious consideration of our owne frailties how many and grosse they haue been and that euen since the time of our calling This remedy we shall find prescribed Iam. 3. 1. My brethren be not many masters or teachers and marke the reason which he prescribeth as a remedy Ver. 2. For in many things we finne all So Gal. 6. when he had said Ver. 2. Beare ye one anothers burden he addeth Ver. 3. For if any man seeme to himselfe that he is somewhat when he is nothing he deceiueth himselfe And Ver. 4. Let euery man proue his owne worke Mat. 5. 5. He that is poore in spirit and can see and mourne for his owne sinnes will be meeke that is void of pride and malice against others Mat. 7. 5. Hypocrite first pull out the beame out of thine owne eye The fourth remedy against this corruption is the euils and dangers that a man shall draw vpon himselfe by this sinne and those I find to be principally three First thou shalt be sure to find others that will be as apt to censure and mislike and slander and iudge thee as thou hast been to do thus vnto thy brother that will haue as little care of thy credit as thou hast had of the credit of thy brother This is plaine Matth. 7. 1 2. and Luke 6. 38. it is said that men shall mete the same measure to vs againe that we haue measured to other men Secondly this will prouoke the Lord to leaue thee to thy selfe and to giue thee ouer to the power of the like temptation whereby thy brother was drawne to euill this reason the Apostle giues Considering thy selfe lest thou also be tempted Gal. 6. 1. And certainly to this may many impute their owne foule slips that they were so rigorous and extreme in the censuring of the frailties of their brethren when themselues seemed to stand Thirdly this will prouoke the Lord to be more sharp and extreme in his iudgement vpon thee His Lord was wroth and deliuered him to the tormenters till he should pay all that was due vnto him Matth. 18. 34. He shall haue iudgement without mercy that hath shewed no mercy Iam. 2. 13. Whereas therfore the best of vs haue cause to pray as Psal. 143. 2. Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified let vs be more sparing and charitable in censuring of our brethren Lecture the ninetie ninth Septemb. 3. 1611. IOHN IIII. L. IT followeth that we come now to the two other vses that are to be made of the Doctrine that we heard the last day The second vse then that this Doctrine serueth vnto is for the comfort and encouragement of all the godly It may make them chearefull and comfortable at all times in all the occasions of their life And this incouragement the best of Gods seruants haue need of for we shall find by experience that many who haue greatest care to serue God and to please him in all things haue sadder hearts and are subiect more to feares than any others And if we enquire into the cause of it we shall find it groweth from this principally that the conscience of their many frailties and infirmities putteth them into continuall feare that they are not in Gods fauour that he accepteth nothing that they doe This hath beene the old complaint of Gods people Esa. 49. 14. Zion said the Lord hath forsaken me and my Lord hath forgotten me Now we haue heard in this Doctrine that if a man haue in him the least dram of sauing grace if he be able to say he is no hypocrite though he haue many frailties his heart is vpright then may he assure himself that the Lord will not reiect him nor like the worse of him for any of his infirmities as the Lord answereth his people in the same place Can a woman forget her sucking child that she should not haue compassion of the sonne of her wombe yea they may forget yet will I not forget thee Esa. 49. 15. so that such a one is bound to striue against the heauinesse and vncheerfulnesse of his owne heart and to say to his soule as Dauid doth Psal. 4â—… 11. Why
hath promised to them that loue him and 2. 5. Hath not God chosen the poore of this world rich in faith and heires of the Kingdome which hee hath promised to them that loue him Yea the regenerate man loues the Lord euen then when he correcteth and woundeth him euen then would he not for any thing doe ought that might offend God he desires aboue all things to be reconciled to him and to please him hee bewailes the losse of his fauour So that euen when he is in the greatest affliction of minde hee may be said to bee sicke of loue Canticles 2. 5. his loue to God is the chiefe cause of his sorrow and anguish And his loue appeares in this he serues God willingly and desirously yea his will and desire is aboue his ability 2. Cor. 8. 3. he loues Gods Word he delights in the law of the Lord in his inner man Rom. 7. 22. thy commandements are my delights Psal. 119. 143. he loues his seruants by this wee know we are translated from death to life because wee loue the brethren 1. Iohn 3. 14. Yea this loue he beares to God is the roote of all his obedience His obedience proceeds rather and more from loue than from feare Deut. 7. 9. He keepes couenant and mercy to them that loue him and keepe his commandements Which sentence you shall find repeated twice in the very same words Neh. 1. 5. Dan. 9. 4. his loue to God is that that makes him carefull to keepe his commandements His loue to men also growes from this root 1. Iohn 5. 2. By this we know that wee loue the children of God when wee loue God Heb. 6. 10. God is not vnrighteous to forget your loue which yee haue shewed toward his Name in that yee haue ministred to the Saints and still doe minister Yea euen his feare of God proceeds of loue Hos. 3. 5. They shall seeke the Lord their God and feare him and his goodnesse And for the second branch this loue of the regenerate man growes from faith euen from the assurance he hath of Gods loue to him in Christ. 1. Tim. 1. 5. The end of the commandement is charity out of a pure heart and of a good conscience and of Faith vnfained 1. Ioh. 4. 19. We loue him because he loued vs first But what loue is that he speakes of The naturall man may pretend he loues God because God loued him first as Acts 14. 17. He hath done vs good and giuen vs raine from heauen and fruitfull seasons and filled our hearts with food and gladnesse But if a man know no further loue of God than that haue no better fruit of Gods loue than that he can neuer be able soundly to loue the Lord till he know God hath loued him in Christ he can neuer be soundly perswaded of Gods loue nor soundly loue the Lord againe This is the loue that Iohn meanes in that place when he saith 1. Iohn 5. 19. We loue him because he loued vs first as is plaine verse 10. Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes And 1. Iohn 3. 16. Hereby perceiue we the loue of God because he laid downe his life for vs. So Luke 7. 47. Her sins which were many are forgiuen for shee loued much And euery one that can finde this loue in him to God and that the seruice he doth to God he doth it of loue may be sure his heart is vpright in him 1. Cor. 8. 3. If any man loue God the same is knowne of him Thus our Sauiour seekes to recouer and comfort Peter making knowne to him the vprightnesse of his heart by this and to proue vnto him that though he fell fearefully ye he fell not totally Iohn 21. 15. Louest thou me louest thou mee as if he should say Remember that though thou seemedst euen to hate me by denying me yet thou louest me still On the other side no hypocrite or naturall man doth that he doth of loue specially not out of such a loue as growes from Faith vnfained It is euident that for the most part all his obedience growes from feare What good duety soeuer they doe wherein they haue any respect to God they vse to doe it of feare and not of loue Psalme 78. 34. When hee slew them they sought him and they returned and sought God early And what things soeuer he seemes to doe of loue to God it is but a counterfeit and vnsound loue for first he loues not Gods Word but hates it Iohn 3. 19 20. He loueth darkenesse rather than light because his deeds are euill euery one that doth euill hateth the light 1. Iohn 2. 5. Hee that keepeth his word in him is the loue of God perfect indeed hereby we know that we are in him Secondly he loues not Gods seruants but hates them Iohn 15. 19. Because yee are not of the world but I haue chosen you out of the world therefore the world hateth you Thirdly he hath no faith nor assurance of Gods loue to him in Christ. Ephes. 2. 12. Yee were at that time without Christ and were alienated from the common-wealth of Israel and were strangers from the couenant of promise and had no hope and were without God in the world Lecture the hundred and fiue October 15. 1611. IOHN IIII. L. IT remaineth â—…ow that we come to the fourth and last note of difference that may be obserued betweene the obedience of the regenerate and naturall man in the manner of performing good duties And that is this The regenerate man is constant in his obedience to God This we shall finde is a chiefe and one of the most certaine and sensible notes of an vpright heart For there is scarce any one good thing that is in Gods childe but it may seeme to be in the hypocrite saue onely this We will therefore shew first that in euery regenerate man this may be found secondly that it can be found in none other The first is plaine Pro. 10. 25. The righteous is an euerlasting foundation he is no changling You shall see this constancy of his estate first in the grace of regeneration it selfe for the nature and essentiall property of it is to be constant and thus it may be discerned and knowne The spirit of regeneration is like vnto that holy fire that came downe from Heauen and was kept in the Sanctuary that neuer went out Leuit. 6. 12 13. If euer a man had grace he can neuer lose it It is called therefore an immortall seede 1. Pet. 1. 23. The good part that shall neuer be taken away from him that hath once receiued it Luke 10. 42. An euerlasting name that shall not be put out Esay 56. 5. Secondly in the fruits and effects of it Psal. 92. 13 14. Such as be planted in the house of the Lord shall bring forth fruit in their age And thus shall those good
thy statutes alway euen vnto the end The second is in Paul Phil. 3. 12. One thing I doe as if he should say this is the chiefe thing I haue to comfort my selfe in I forget that that is behind endeuour my selfe to that which is before Thirdly he liues in feare lest he should fall away before his death and hauing begun in the spirit should end in the flesh Ier. 32. 40. I will put my feare in their hearts that they shall not depart from mee Fourthly he desires to continue vnder the meanes of grace Psal. 27. 4. One thing I haue desired of the Lord and that I will require that I may dwell in the house of the Lord all the daies of my life And whosoeuer is thus constant and carefull to perseuere may be certaine of the soundnesse and vprightnesse of his heart No naturall man euer was so Iohn 8. 31. If ye continue in my Word ye are verily my Disciples Psal. 106. 3. Blessed are they that keepe iudgement and doe righteousnesse at all times Pro. 28. 14. Happy is the man that feareth alway It is said of Caleb he had another spirit than the rest of the spies Num. 14. 24. and the reason is there giuen but more plainely Iosh. 14 9. because he followed the Lord constantly He that serues God constantly certainely hath another spirit in him than euer any naturall man could attaine vnto And thus haue we finished the examination of the three first graces which I propounded and wherein I said I would obserue the difference betwixt the good things that are in the regenerate man and those that seeme to be in the naturall man I haue shewed you the difference betweene them in their knowledge in their repentance and in their obedience vnto God It followeth now that we proceed to the fourth and last namely to the faith and confidence that they haue in the mercy of God First then euery regenerate man hath saith No one grace no goodnesse at all can be in that mans heart in soundnesse and vprightnesse that wants a liuely faith that is not in some measure truly assured of Gods fauour to him in Christ. For that is the roote of all sauing graces Acts 5. 9. It purifieth the heart and 26 18. it sanctifieth him that hath it And on the other side the man that hath any measure of true faith though it be very weake doubtlesse hath a sound and vpright heart This is plaine in the words of Hanani the Prophet to Asa 2. Chron. 16. 9. The eyes of the Lord behold all the earth to shew himselfe strong with them that are of a perfect heart towards him But whom meanes he by them that are of a perfect heart Surely such as rest vpon him as you shall see in the former verse But herein also many a naturall man and hypocrite seemes to match the childe of God yea to exceed him much He saith he hath a strong faith and is as fully perswaded of Gods fauour as any other man Ier. 3. 4. Didst thou not still cry vnto me saith the Lord to the wicked hypocrite Thou art my father and the guide of my youth And Micah 3. 11. Yet they will leane vpon God and say Is not the Lord amongst vs no euill can come to vs. Yea he may liue and dye in a strong perswasion that he is in Gods fauour How then shall we be able will you say to distinguish betweene the true faith of the regenerate and the false and vaine presumption of the naturall man Foure sensible and plaine notes of difference I will giue you out of Gods Word betweene the true faith of the regenerate man and the seeming faith of him that hath no grace in his heart The first is from the meanes whereby it is wrought in a man For the faith of the regenerate is wrought in him by the Ministry of the Word of God and is increased and nourished by it and by the other good meanes of grace which God hath ordained First by the preaching of the Law his heart is humbled and prepared Iohn Baptist by his ministry was to prepare the way for Christ Marke 1. 2. Secondly by the preaching of the Gospell his heart is comforted Rom. 10. 17. Faith comes by hearing Esay 57. 19. I create the fruit of the lips to be peace Art thou then able to say thy faith was wrought in thee by the Ministry of the Word it wrought in thee first the spirit of bondage and then the spirit of adoption Rom. 8. 15. and thou findest it cherished and made more liuely and strong when thou doest diligently and conscionably attend vpon Gods ordinance in hearing reading praying and receiuing of the Lords Supper then hast thou cause to iudge that thy assurance is indeed the faith of Gods Elect against which the gates of hell shall neuer be able to preuaile On the other side if thou neuer foundest any such power or comfort in the Word but thy assurance hath growne with thee euen from the womb thou wert neuer of other mind thou thankest God neither the ministry of the law did euer work in thy heart any sound and lasting humiliation nor the ministry of the Gospell any great comfort thou carest not for the ministry of the Word nor findest any relish in any religious exercise but wonderest at their folly that make such reckoning of them then be thou assured that thy confidence is but presumption and not faith The second difference is in the grounds on which their faith is founded The third in the measure and degrees of it The fourth and last in the fruits and effects of it But for these three last notes I must referre the Reader to the 76 Lecture where I haue handled them at large THE HVNDRED AND SIXTH LECTVRE ON OCTOBER XXII MDCXI IOHN IIII. L. And the man belieued the word that Iesus had spoken vnto him and he went his way WE haue already heard that from the beginning of the 46. Verse to the end of this Chapter the Euangelist doth set downe the History of the second miracle that our Sauiour wrought in Galile in curing the sonne of a certaine Ruler And that the History stands vpon foure parts First the occasion that was offered to Christ to do this miracle Uers. 46 47. Secondly the manner how Christ wrought this miracle Uerse 48 49. and the beginning of this Uerse Thirdly the fruit and effect of this miracle Fourthly and lastly the conclusion of the story The two first parts we haue already finished and are now to proceed to the third namely to the fruit and effect of this miracle which beginneth in the words I haue now read vnto you and lasteth to the end of the 53. Verse And in this part there be three principall things to be considered First the beginning of the faith and conuersion of this Ruler in these words of the 50 Verse And the man belieued the words that Iesus had spoken vnto him and
went his way Secondly the meanes whereby this faith that was begun in him was confirmed and increased in Verse 51 52. and part of 53. Thirdly the confirmation and stablishment which he receiued in his faith by these means and the fruit whereby he declared it in the latter end of the 53 Verse Now for the first it is said that the man belieued the word that Iesus had spoken vnto him and to declare that he did so indeed he gaue ouer importuning him any more and went his way It may seeme somewhat strange if we mark it well to see so great and sudden a change wrought in this great man Euen now he was of that mind that he would not belieue vnlesse he might see signes and wonders now he belieues Christs bare word though he did see nothing at all done Before he thought Christ could do his sonne no good vnlesse he would go downe to him to see him and pray ouer him or touch him and vse some solemne ceremony about him now he belieueth his sonne is recouered though Christ did none of all these but onely spake the word And if we enquire into the causes of it we shall find them to be principally two the first in the Lord the other in himselfe First the Lords gracious pleasure was the cause of this who worketh mans conuersion when and by what means it pleaseth him Ioh. 3. 8. The wind bloweth where it listeth and who had appointed this to be the time of this Noblemans conuersion and this word of Christ to be the means whereby it should be wrought This should make vs carefull to be constant hearers of the Word For first some point of great importance may be taught in one Sermon which haply we shall not heare againe in an hundred Secondly though at all times Gods Elect may profit by their hearing yet hath God his times and moments determined with himselfe wherein he will work with his Word more mightily than at other times And who can tell which is the Sermon that God hath appointed to do him most good by We should therfore frequent Sermons as good husbands do their faires and markets and prouident Merchants the times of the Royall Exchange that no opportunity of a good bargaine may escape them Secondly his heart was well prepared to receiue good by Christ both by that hand of God that was vpon him in the sicknesse of his sonne and also by that reuerend and good opinion he had conceiued of Christ by that that he had heard or seene of him before he esteemed him to be a great Prophet one that was able and willing to do him good And this reuerend opinion he had conceiued of him made him willing as great as he was to come himselfe to him so great a way Now by these meanes his heart was much better prepared and made fit to giue credit vnto that that Christ should say vnto him than otherwise it would haue been From this first point then we haue this Doctrine to learne That It is a matter of great vse and necessity for our profiting by the Word to come to it with a heart that is rightly prepared The man that brings to the Word a prepared heart shall receiue more good by once hearing of it than another shall do at many times True it is that many a man hath receiued some good by the Word felt himself much moued by it that yet hath come to it without a due preparation as not only Agrippa that was almost caught Act. 26. 28. but euen Foelix also Pauls ministry wrought mightily vpon his heart it made him to quake and tremble Act. 24. 26. and Herod though doubtles his heart was neuer well prepared when he came to heare Iohn yet can it not be denied but he receiued much good by hearing him he heard him gladly and reformed his life in many things by hearing of him Mar. 6. 20. Yea many haue felt a diuine power in the Ministry of the Word as haue come to it with very bad hearts such were those officers that were sent to apprehend our Sauiour Iohn 7. 46. Yea sometimes God hath so farre forth glorified his power in this his owne ordinance as he hath wrought thereby euen the effectuall conuersion of some that haue come to it without all good preparation of heart as the Athenians which heard Paul Act. 17. first with what hearts they came to heare him it is plaine Ver. 18. Some said what will this babler say and the best of them heard him onely out of a desire to heare newes Vers. 21. and yet see how God wrought by that Sermon in the hearts of sundry of them Vers. 34. Howbeit certaine men claue to Paul and belieued among whom also was Denis Areopagita and a woman named Damaris and other with them And vpon these experiments it were much to be wished that all men euen the wickedest would be brought to heare yea though they came but by occasion or as intending some other thing yea though they came euen with an euill intent to carp or to mock yet I would they would come Possibly they might be caught though they came euen with such hearts Yea it were to be wished that such as can by no other meanes be drawne to heare might euen be compelled and forced to it by Authority Iosiah is commended for this 2 Chro. 34. 33. That he compelled all that were found in Israel to serue the Lord and if you looke into Ieremy and others that prophecied in Iosiahs time you shall find there was many a notorious lewd man in Israel in those dayes And if there be any part of Gods seruice that men may and ought to be compelled vnto certainly it is rather this than any other therefore euen the excommunicate persons by the ancient Canons of the Church were allowed to come to the Sermon It is therefore a great errour in any to imagine that it is to no purpose to vrge such and such to come to Church because they think they are either so sottish or so lewd that they can receiue no good by comming and therefore it matters not whether they come or no. But though all this be so as you haue heard yet first this is a singular helpe and furtherance to our profiting by the Word to come to it with a prepared heart secondly and where God meanes his Word shall prosper to worke sauing grace there he prepares the hearts of men to receiue it thirdly neither doth it ordinarily preuaile to worke true faith and sound conuersion but in a prepared heart The former examples are very rare Marke this therefore in the course God hath beene wont to keepe in the conuersion of men either by his miracles and strange works or by his corrections or by the terrours of the Law he hath been wont to fit the hearts of his elect to receiue the Gospell Acts 5. 14. The number of them that belieued in the Lord both of men
and women grew more and more Marke the reason Verse 11 12. By his fearfull iudgements on Ananias and Saphira and sundry other strange miracles wrought by the Apostles God had prepared the hearts of men notably to the receiuing of the Gospell Acts 12. 24. The Word of God grew and multiplied Mark the reason Ver. 23. By a strange iudgement on proud Herod God had prepared mens hearts Act. 19. 10. The Word of God grew mightily and preuailed See the reason Ver. 11. 17. By the wonderfull miracles Paul wrought and the strange iudgements that befell the sonnes of Sceua for counterfeiting of them a maruellous feare came vpon them all in those parts and thus were they prepared to receiue the Word For the second we haue Iob 33. 23. If there be then an Interpreter As if he should say Then there will be great hope of doing good And for the third we haue Act. 2. 41. The same day there were added to them about three thousand soules Marke the reason Ver. 37. They were pricked in their heart with that which Peter had said And this is Gods vsuall course he sends Iohn Baptist before Christ to preach the Law Why Mar. 1. 2 3. To prepare the hearts of men to receiue Christ. And as the Word seldome preuailes at first to the conuersion of men till the heart be prepared to receiue it so it is certaine that it seldome preuailes to confirme and increase grace vnlesse men come to it with prepared hearts As in prayer it makes much to a mans comfort to prepare himselfe to it so is it also in this duty When the people of God were to receiue the Law God commanded they should prepare themselues to receiue it Exod. 19. 10. Goe to the People and sanctifie them to day and to morrow and let them wash their clothes and be ready on the third day Yea when Samuel offered a sacrifice vnto the Lord at Bethlehem 1 Sam. 16. 5. He sanctified lesse and his sonnes before he called them to it And it is noted as the best thing that was in Iehoshaphat 2 Chron. 19. 3. That he prepared his heart to seeke God The reason of the doctrine is That our hearts are ordinarily profane and vnfit to deale with holy things naturally they are so and by dealing with worldly things they are made so more and more Act. 10. 14. Common and vncleane are made all one Mar. 7. 2 Common hands are vncleane hands and certainly of our thoughts and affections it may more truly be said take them as they are commonly and they are vncleane and profane We must striue to haue other than our ordinary and common thoughts and affections when we are to deale with God or els we shall go about to sow good seed among thornes Ier. 4. 8. Yea worse than so for it is not onely the losse of the seed but the losse of our selues also There must be a proportion kept betweene the vessell and the wine or els both will be lost Luke 5. 37 38. New wine must be put into new vessels so both are preserued Men vse to wash the cups that are to receiue their drinke and the dishes that are to receiue their meat but they haue more need to cleanse and sanctifie their hearts that are to receiue the Word For first the heart is fowler than any cup or vessell can be The heart of man is desperately wicked Ier. 17. 9. Secondly put a cleane thing into an vncleane vessell and it will receiue pollution by it If one that is vncleane touch any of these shall it be vncleane and the Priest answered and said it shall be vncleane Hag. 2. 13. Thirdly the honesty and vprightnesse of the heart giues the price and worth to euery good duty we performe and accordingly God doth esteeme of it Our hearts are like Instruments euer out of tune we must either euery time that we go to serue God take some paines to set them in tune or we shall neuer make good musicke in the eares of God That made Dauid say Psal. 57. 7 8. Mine heart is prepared O Lord mine heart is prepared I will sing and giue praise awake my tongue awake violl and harpe I will awake early The first vse of this Doctrine is to exhort vs not to despise or neglect the Lords preparations When God hath by any meanes fitted after a speciall manner and prepared thy heart vnto his seruice take the time neglect not the opportunity for then shalt thou be able to serue God with more fruit and comfort than at another time strike while the Iron is hot Iames 5. 13. Is any afflicted let him pray Is any merrie let him sing So when God by his corrections hath softned and humbled thy heart then giue thy selfe to reading and meditation of the Word thou shalt profit more by it then a great deale than at another time Psal. 119. 92. Except thy Law had beene my delight I should haue perished in mine affliction He found doubtlesse more sweetnesse in it then than at another time The second vse of the Doctrine is to shew to vs the true cause why we profit so little by the Word and find so small comfort in it surely we seldome or neuer come rightly prepared to it We find great comfort and profit in our prayers when the heart is prepared before this is therefore spoken of a condition required in all those prayers that God will giue gracious answer vnto If thou prepare thine heart and stretch out thine hands towards him Iob 11. 13. Thou wilt prepare their heart thou wilt cause thine eare to heare Psal. 10. 17. So is it with the Word men vse to come to it with common hearts nay oft with worse than common hearts If we had care of this we should find more power and sweetnesse in one Sermon than we are wont to do in an hundred And because we must not serue God onely at such times as he by affliction or such like means hath prepared vs after a speciall manner but as we must pray euery day Pray without ceasing 1 Thes. 5. 17. so must we exercise our selues in Gods word euery day euen of the King it is said He shall read therein all the dayes of his life Deut. 17. 19. and if we come not rightly prepared to it we shall receiue little good by it nay we shall be in danger to receiue much hurt by it As we cannot do the work of our Ministry well vnlesse we sanctifie our selues Sanctifie your selues and prepare your brethren said good Iosia to the Priests 2 Chro. 35. 6. so neither can you do the duty of hearers well vnlesse you sanctifie your selues before you come I will therefore shew you how a mans heart should come prepared to the hearing of the Word that desires to receiue comfort by it what affection and disposition of heart we should bring with vs. We must not come in our sins vnto Gods house but labour to
countenance that inward griefe which cannot be hid but shewes it selfe in the countenance the heart is made better Eccles. 7. 3. but his Master liked it not he knew it would discontent his Master as appeares Vers. 2. he was sore afraid when his Master perceiued by his countenance that he was sad And though his Master were void of religion yet he held it his duty to giue contentment to him in this he did striue to be chearfull in his countenance alwaies when he came to attend him I haue now giuen you two examples for this I will giue you two precepts also and so come to the reasons The first is that the Apostle teacheth Eph. 6. 7. when he requires seruants to do that seruice that they do with good will he means not in those words to exempt them from duty and obligation as if he would say The seruice you do is done but of courtesie but though you do no more than in duty you are bound to do yet must you do it of loue and good will or it is nought worth in Gods sight So Tit. 2. 9. Let seruants be subiect to their Masters and please them in all things not answering againe And mark what kind of seruants they were of whom this duty was required the yoke that seruants did beare in those dayes was an iron yoke in comparison of that that seruants beare now For 1. They were vsually bond-men either won in battaile or bought with money and consequently they were 1. bound during life or at their Masters pleasure 2. they could refuse no drudgery they were put to 2. Their Masters were most of them Infidels and enemies to the Gospell And yet those seruants were bound to loue their Masters and to seek to please them in all things How much more are seruants now bound to do this whose yoke is farre more easie and tolerable The Reasons of the Doctrine are these First loue is the root of all duties we do performe to men neither can any be well done vnlesse it proceed from loue and where there is loue all duties will follow Rom. 13. 9 10. Euery Commandement is brieâ—…ty comprehended in this saying euen in this Thou shalt loue thy neighbour as thy selfe therefore loue is the fulfilling of the law There be sundry other duties the seruant owes to his master but all depend vpon this First he must be obedient vnto his Master Col. 3. 22. In all things saith the Apostle and to that end he must be subiect to him not answering againe Tit. 2. 9. els he cannot be obedient vnlesse he acknowledge himselfe to be vnder him and can take an angry and crosse word patiently yea though it be giuen without cause and to that end also he must honour and reuerence him in his heart They must count their Masters worthy of all honour 1 Tim. 96. else can he neuer be subiect to him nor beare his reproofe Secondly he must seek his masters profit Phile. 11. One simus had been an vnprofitable seruant but so soone as he was conuerted Paul giues his word for him that he would be profitable to his Master And to that end he must be faithfull and true Titus 2. 10. Not pickers but such as shew all good faithfulnesse to that end also they must be painfull and diligent in their places els though they be neuer so true they are vnprofitable Pro. 18. 9. He that is sâ—…othfull in his worke is euen the brother of him that is a great â—…aster But the seruant that loueth his Master will make conscience of all these duties and none but he Euery seruant is to esteeme his Master as a Father So Naamans seruant that saw no further than by the light of nature cals him 2 King 5. 13. And so the Lord himselfe in the fift Commandement termes all such as he hath made our superiours in any degree Exod. 20. 12. because from euery one of them the inferiour receiues some benefit as from a Father Because God hath made thy Master his instrument of thy maintenance thou receiuest from God by his hand either food and wages or food and knowledge in some trade whereby thou maist liue the better and be more profitable to the Common-wealth therefore thou art bound to loue him and owest duty vnto him The third Reason is in respect of God and his ordinance How vnworthy so euer the Master himselfe be of this loue yet because God hath set him ouer the seruant and will haue him to do it he must loue him This reason the Apostle giues Eph. 6. 6 7. The seruant must do his seruice of good will and loue because therein he serues Christ doth the will of God he serues the Lord and not men Col. 3. 23. they do it to the Lord and not to men and 1 Tim. 6. 1. Euery seruant must count his Master worthy of all honour First of all honour not of cap and knee onely c. but of loue and obedience Secondly euery Seruant must so esteeme of his Master euen those that had the worst Masters Thirdly he must count him worthy of all honour How can that be will you say if he be an idolater a filthy person or a drunkard Yes in respect of Gods ordinance because God will haue him to be honoured and loued he must do it though there be nothing in the man that deserues honour and loue Who will not giue honour to him whom the King will haue to be honoured how vnworthy soeuer he be otherwise Though Mordecai were in Hamans iudgement very base and one whom he hated extremely yet yee see how ready he was to giue honour to him when the King would haue him to do it Est. 6. 11. If God will haue vs to loue our deadly enemy that hath nothing in him to deserue loue but the contrary we must do it or we can haue no comfort in God Mat. 5. 44. This will greatly adorne and gaine credit to the profession of the Gospell and nothing more when men shall see it works this conscience in seruants that a seruant professing religion is more dutifull more carefull of his Masters comfort and profit than any other This reason the Apostle giues T it 2. 10. That they may adorne the Doctrine of God our Sauiour in all things and 1 Tim. 6. 1. That the name of God and his Doctrine be not euill spoken of And the credit of the Gospell is dearer to euery true Christian than his owne life The last reason is because how vnworthy or vnthankfull or vnable soeuer thy Master is yet if of conscience toward God thou do thy duty thus thou shalt be sure God will reward thee and so on the other side if thou do not thy duty thou shalt haue no reward Ephes. 6. 8. Know yee that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free First the Lord will reward thee in the life to come
temptation Matth. 26. 41. And Esay 33. 15. It is made the note of a man that hath a sound heart and may haue boldnesse with God that he stops his eare from hearing of bloud that is from hearing of that that might prouoke him to shed bloud and shutteth his eyes from seeing of euill The Apostle giues no hope to any Christian that he shall be able to resist in the euill day and to stand fast to the end vnlesse he take to him the whole armour of God Ephes. 6. 13. There is not the best man that you know but he would proue as bad as the worst man you know if he should keepe such company as he doth and neglect the meanes of grace as he doth I doe not say that euery one that hath tentations to sin must needs be a wicked man There be some places and conditions of life that God hath called men vnto wherein they haue fewer meanes of grace and stronger tentations to euill then they should haue in other callings Now the faithfull haue a promise from God to preserue them from such tentations as are incident to their lawfull calling and which they cannot auoid vnlesse they would forsake their calling Psalm 91. 11 12. Hee shall giue his Angels charge ouer thee to keepe thee in all thy waies seeme they neuer so dangerous and full of tentation they shall beare thee in their hands that thou hurt not thy foot against a stone Pro. 10. 29. The way of the Lord is strength to the vpright man The man whose heart is vpright shall finde strength enough against euery tentation while he is in the Lords way 2. Chron. 15. 3. While wee are with him hee will bee with vs we may be sure This is the reason why Ioseph continued so religious and chaste euen in Putiphars house Gen. 39. 10. And Obadiah in Ahabs house 1. King 18. 3. And diuers of Neroes houshold seruants were the most zealous Christians that were in all Rome Phil. 4. 22. Therefore the Apostle chargeth Christian women and seruants that they should not forsake their husbands and masters that were Infidells 1. Cor. 7. 13. 21. All these doubtlesse had slender meanes of grace and strong tentations to euill and yet they were not corrupted Why so Because they did not wittingly neglect any meanes of grace neither did they willingly runne into tentation but shunned them and auoided them as much as they were able without forsaking their callings and because they were in Gods way they were vnder his protection But on the contrary such as wittingly presuming on their owne streugth doe runne into tentation and neglect the meanes God hath appointed to preserue them such are out of Gods protection and can haue no assurance to be preserued but it is iust with God to leaue such to themselues that they may fall into most fearefull sinnes See two notable examples of this Salomon presumed he was too wise and learned to be corrupted in Religion by any of his wiues he would be abled to conuert them rather and make good women of them but see how God forsooke him and how strangely he fell 1. King 11. 4. His wiues turned his heart after other gods Peter presumed he had that loue to Christ as though all men should be offended at him yet would he neuer be offended Matth. 26. 33. In so much as though Christ foretold him that he would deny him thrice he could not beleeue it verse 33. Though I should die with thee yet would I not denie thee In this presumption of his he ranne into tentation verse 58. He went into the High Priests hall and sate there with his seruants but see how God left him to himselfe and how fearefully he fell vers 72. 74. It is certaine then that they that presuming on their owne strength dare venture vpon any tentation to vncleanenesse vse not the meanes that God hath prescribed to preserue men from it they doe not feare this sin they do not hate it as they ought to doe If any desire to know what be the tentations and prouocations to this sinne that we must shun and what be the meanes we must vse to preserue vs from it I answer that I finde in the Word seuen speciall things prescribed to them that desire to keepe themselues from this sin 1. He that would keepe himselfe from this sinne must shunne all wantonnesse and dalliance yea all chambering and secret familiarity with women This is forbidden as a worke of darknesse and dishonesty by Gods expresse commandement Rom. 13. 13. Let vs walke honestly as in the day not in chambering and wantonnesse Many are wont to say may not a man doe so much and yet be honest enough I beseech you marke the words well and consider they are not my words but the Holy Ghosts When Abimelech saw Isaac in a secret place sporting with Rebecca he concluded from thence certainely She is thy wife Gen. 26. 8 9. He knew that such a one as Isaac durst not haue vsed such familiarity with another woman no not with his sister It is said of Ioseph that he shunn'd the company of Putiphars wife he would not be with her alone Gen. 39. 10. This is a strange precisenesse will some say Well let him that is sure he hath more strength then Ioseph had giue himselfe more liberty in this case then Ioseph durst doe But you know the Prouerbe who is so bold as blind Bayard who so venterous as he that hath least strength and because most men and women are so confident that this may be done without hurt I beseech you marke what the Holy Ghost who knew what the force of this tentation is and what our strength is better then any of vs doth speaketh of this matter Pro. 6. 29. He that goeth in to his neighbours wife shall not be innocent whosoeuer toucheth her Why what hurt is there in going into her chamber sitting with her in secret touching her He shall not be innocent saith the Holy Ghost yea it is as impossible saith he for any to do this and not to receiue hurt by it as it is for one to carry fire in his bosome or to goe barefoot on hot coales and not be burnt Pro. 6. 27 28. 2. He that would keepe himselfe from this sin must take heed to his eye and not giue it too much liberty to looke on euery thing that it desireth to behold that which he knowes will or may set his heart on fire When a City is besieged by an enemy the chiefe care is to looke to the gates and to fortifie the walls because he is with much more ease and safety resisted while he is without then he can be when he is entred into the City The gate whereat vsually this enemy of ours lust seeketh to enter is the eye Nothing doth more kindle this fire then the beholding of vncleane pictures reading of idle books setting the eye vpon the beauty of wanton women The Apostle
describing vncleane persons saith They haue eyes full of adultery and that could not cease to sinne 2. Pet. 2. 14. He that hath an vncleane eye that giues liberty to his wanton eye cannot cease to sin And Salomon makes it a chiefe cause of all the outragious lusts of youth that they walke after the sight of their eyes Eccl. 11. 9. And it is noted in the Gospell that the beholding of Herodias daughter when she danced did so strongly inchant and bewitch the vncleane heart of incestuous Herod that like a mad-man he had her aske what she would and he would giue it her and not contenting himselfe so he did sweare to her that whatsoeuer shee should aske he would giue it her euen to the halfe of his kingdome Mar. 6. 22. I will not take vpon me to say that all dancing is vnlawfull but this I will boldly say that that kind of dancing that is now in vse is now and euer hath beene a strong prouocation to this sin If I should relate vnto you what many of the ancient Fathers haue spoken and written of it you would not thinke as many of you are apt to do that none but foolish Precisians doe mislike it but you would rather wonder as I my selfe haue oft done to see many Diuines who seeme to be the greatest admirers of the Fathers who were indeed holy and reuerend men worthy for their piety and learning of great esteeme in the Church of God shew so little zeale and detestation against this heathenish custome To conclude this point we reade of Iob that by reason of the danger that he knew was in the eye to corrupt the heart hee made a couenant with his eye and bound it to the good behauiour Iob 31. 1. Let him that is sure he hath more strength of grace in him then Iob had giue liberty to his eye to reade what he lists and behold what he lists but if he haue no more strength then Iob had let him take heed how he doth it 3. He that would keepe himselfe from this sinne must make conscience of and restraine his thoughts hee may not take pleasure in nor seeke to nourish vncleane thoughts in his heart When Iob had said he had made a couenant with his eyes he adds Why then should I thinke of a maide Why should I giue liberty to such thoughts Iob 31. 1. For 1. All vncleanenesse begins there Matth. 15. 18 19. Those things that proceede out of the mouth of man come from the heart and they defile a man For out of the heart come euill thoughts murders adulteries fornications c. Therefore when Salomon would giue a Preseruatiue against this sinne he saith Pro. 6. 25. Desire not her beauty in thy heart 2. No man can be sure he shall stay himselfe there but from his mentall and contemplatiue fornication he will be in great danger to fall vnto that which is actuall Iam. 1. 15. Lust when it hath conceiued bringeth forth sinne Pro. 14. 22. Doe not they erre that imagine euill 3. If a man could stay himselfe there though among men he might bee esteemed honest yet God counts him a filthy wretch He seeth and abhorreth and iudgeth these vncleane thoughts and lusts of the heart Pro. 15. 26. The thoughts of the wicked are abominable to the Lord. And Matth. 5. 28. I say vnto you that whosoeuer looketh on a woman and lusteth after her hath committed adultery with her already in his heart 4. He that would keepe himselfe from vncleanenesse must vse the comforts of this life meate and drinke I meane soberly and moderately and not pamper the flesh too much Among the causes of the Sodomites beastly lust fulnesse of bread is named Ezek. 16. 49. And when Salomon had said Woe to them that tarrie long at the wine to them that goe and seeke mixtwine no drinke is strong enough for them Prou. 23. 30. Hee giues this for a reason verse 33. thine eyes shall looke vpon strange women though thou haue a wife of thine owne and thine heart shall speake lewd things True it is that God hath giuen vs liberty to vse his good creatures not onely for our necessity but liberally and for our delight also The Lord allowed and commanded his people three times of the yeare in publike profession of their thankefullnesse for certaine excellent and publike benefits he had bestowed on them to meete together and at such meetings to keepe a feast seuen daies together Deut. 16. 15. And in this feast they might eate of the best and drinke of the best and please their appetite Deut. 14. 26. Thou shalt bestow thy money for whatsoeuer thy heart desireth whether it bee oxe or sheepe or wine or strong drinke or whatsoeuer thy heart desireth And though Christs friends that were married in Cana were not very rich yet had they a feast at their wedding and wine and such like extraordinary fare yea our Sauiour was not onely present at the feast but miraculously prouided them great plenty of wine and though the feast was almost done and they had drunke well before Iohn 2. 6. 10. But though this be so yet is it not lawfull for any man to vse these creatures of God so liberally euery day the Apostle saith they are as bruit beasts led with sensuality and made to be taken and destroyed that count it a pleasure to liue deliciously euery day so it is to be translated 2. Pet. 2. 12 13. And our Sauiour notes it to the shame of Diues though he were a rich man that he fared well and delicately euery day Luke 16. 19. And Eccl. 10. 17. Blessed art thou O Lord when thy Princes eate in time for strength and not for drunkennesse And it is noted Matth. 24. 28. as a sinne in the old world that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuen to eating Now if this be vnlawfull for any then much more for such whose calling and condition binds them to leade a single life If such giue themselues to such excesse and their ordinary diet will not content them though it be good and plentifull but they must goe euery day to the tauerne or to the ale-house these men proclaime to the world that they feare not this sin To conclude this point marke what the Apostle Iames saith of these men Iames 5. 5. Yee haue liued in pleasure and in wantonnesse But how proues he them wantons Yee haue nourished your hearts as in a day of sacrifice or feasting They that keepe feasts so oft must needs be wantons 5. He that would keepe himselfe from vncleanenesse must take heed of idlenesse and sluggishnesse Among the causes of the Sodomites sinne this is reckoned by the Prophet for one Ezek. 16. 49. Yea the Holy Ghost speaketh of these as of the causes of Dauids fall he grew idle and neglected his calling At the time of the yeare when Princes goe forth to battell he sent Ioab and tarried at home himselfe 2. Sam. 11. 2. And
notwithstanding the grosse sins thou liuedst in before thy calling when there was in thee no grace at all nor loue to God he then loued thee so far forth as to giue thee his Word to offer his Son to thee to giue thee his spirit how canst thou doubt but he will much more loue thee and not cast thee off for thy sinnes now he hath giuen thee a heart to loue and feare his name Secondly this Doctrine serueth for our instruction and imitation that professe our selues to be the children of God we should be followers of God in this as deare children Ephes. 5. 1. 1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion so we should not be discouraged from endeauouring with all long sufferance by all meanes especially by prayer vnto God the conuersion of such as are yet without grace be they neuer so wicked specially such of them as God hath tyed vs vnto by any speciall bond when the Apostle had charged Timothy to take principall care of this that in the Church assemblies prayers of all sorts may be made for Kings and all in authority whereof at that time there few or none that professed or fauoured the truth 1. Tim. 2. 1 2. he tells him vers 3. that this is good and acceptable in the sight of God our Sauiour and giues this for the reason of it vers 4. because hee will haue all men of all sorts and conditions of men some to be saued and to come vnto the knowledge of the truth And 2. Tim. 2. 24 25. he saith the seruant and minister of the Lord must be gentle vnto all men apt to teach patient instructing with meeknesse euen them that oppose themselues And Tit. 3. 2 3. he requires of all the faithfull that in their whole conuersation they shew all meekenesse to all men considering how bad themselues euen the best of them were before their conuersion 2. As the Lord loueth no man the worse for that he hath beene after once he hath vnfainedly repented no more should we See this in the Apostles charge concerning the incestuous person Yee ought saith he to forgiue him and comfort him lest peraduenture such a one should be swallowed vp with ouermuch sorrow Wherefore I beseech you that you would confirme your loue toward him 2. Cor. 2. 7 8. 3. As the infirmities of Gods children doe not cause the Lord to despise them or dislike their good workes no more should the infirmities we discerne in them that feare God cause vs to despise them or minish that reuerence and loue that we owe vnto them Despise not any of Christs little ones Matth. 18. 10. Honour all that feare God Psal. 15. 4. THE TWO AND TWENTIETH LECTVRE ON AVGVST XV. MDCIX IOH. IIII. XIX XX. The Woman saith vnto him Sir I perceiue that thou art a Prophet Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WEe haue heard that in the former verses our Sauiour seeking the conuersion of this poore woman and finding she could not or would not vnderstand what he had said vnto her in the commendation of the water of life which he had to bestow vpon her discouereth to her the secret whoredome that she liued in Now in these words the Euangelist setteth downe the effect which this reproofe did take in her heart and how the grace of true conuersion did now begin to worke and shew it selfe in her And this he noteth in three singular effects and fruits of grace that did appeare in her First she denied not nor excused or extenuated the sin which he had charged her with though she might well think he was neuer able either by witnesse or presumptions to conuince her of it Secondly neither doth she like euer the worse of him for dealing thus with her though if she had had in her no better a spirit then she had at the first she would haue scorned and defyed him that he being so meane a person as his habite did giue him to be should thus controll her she would haue told him that he spake this but out of a malicious and hard conceit that he had either against her nation because she was a Samaritan or against her person because she had denyed him water This I say she had beene likely to haue done if she had had nothing but nature in her but she doth not so but out of a tender conscience which the word of Christ and his Spirit had wrought in her she freely acknowledgeth her sin yet doth not the Euangelist who sets downe but the briefe summes of those things that were spoken and done report that she confessed her sin in plaine tearmes but that she did it in a far more effectuall manner to expresse her repentance then could otherwise haue beene done in so few words more effectually then if she should plainely haue said It is true indeed Sir that man that I keepe is not my husband but I liue in shamefull Whoredome with him For in these words Sir I see that thou art a Prophet She doth not onely confesse the truth of that which he chargeth her with but she doth also professe the reuerence and honour she bare to his person and that she esteemed now of him much better then she did before And this is the second fruit of her conuersion which the Euangelist doth record The third is this that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to her secretest sins but ready also to charge her with them yet she doth not out of a seruile feare and guilty conscience shrinke away from him and shun his company but desireth further communication with him and seekes instruction and resolution from him in a case of conscience that did most neerely concerne her For being touched in conscience with remorse for her sin and carefull to seeke peace with God shee desireth to be resolued by him in the right way how she may seeke the Lord and do him that seruice that may be acceptable vnto him Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman let vs consider in order so as we may receiue instruction and comfort by them And first in that it is noted as a fruit of true conuersion and repentance in this Woman that being charged with her sin though it were secret she presently acknowledgeth it and saith as one being out of all doubt and fully resolued Sir I see that thou art a Prophet Wee learne That hee that is truely penitent for any sinne will bee ready to acknowledge his sinne euen to men when hee is charged with it He will be ready to acknowledge his sinne euen vnto men when he is charged with it I doe not say that a man is bound to acknowledge all his