40. 15. 17. Yea as wee haue heard in the Doctrine hee is so much the more ready to execute vengeance vpon any sinne the more common it is the more there be that ioyne in it as in the example of the old World and Sodome it hath appeared At the day of iudgement thou that art an adulterer a drunkard a swearer c. shalt see all that haue beene of thy fashion gathered together then thou shalt haue company enough thou shalt then be able to say thou art not alone but a las that shall yeeld thee no comfort at all But in that day thou shalt finde that true which the Prophet saith in another case Esay 44. 11. Behold all that are of the fellowship thereof shall be confounded lâ—…t them all be gathered together and stand vp yet they shall feare and be confounded together Yea howsoeuer many desperate sinners are wont to iest at Hell and say they had rather be there than in Heauen for there will be most good fellowes to beare them company yet they shall finde one day that that will be no mitigation at all to their torment but the more of their companions and fellowes that they shall haue with them there the more extreme and intolerable shall their paines be And that may seeme to be the only cause why Diues was so importunate with Abraham that Lazarus might go to keepe his brethren from that place of torment Luke 16. 28. So that it stands euery one vpon to hearken to the exhortation of the Apostle Gal. 6. 4 5. Seeke to haue matter of reioycing in thy selfe alone and not in another for euery man shall beare his owne burthen The third remedy against this corruption is to consider that it is not safe to make the example of any no not of the best man the rule of our conscience That honour is due only to Gods Word The example euen of the best man may deceiue and mis-leade vs. So did the example of the old Prophet deceiue the young Prophet 1. Kings 13. 19. So did Peters example deceiue Barnabas and many others Gal. 2. 13. So that we cannot be sure we do well if we haue no better ground Yea it is a most high dishonour done to God to make any mans example the rule of their conscience Ier. 17. 5. Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. The second Vse of this Doctrine is for instruction and direction vnto vs all how to carry our selues in these euill times wherein most foule finnes are growne exceeding common and generall and do ouerflow all places all sorts and conditions of men This is the generall complaint of all men that sin was neuer so rife neuer so common as it is now Prophanenesse and contempt of Religion swearing drunkennesse vnmercifulnesse murther falshood and security They that go into places of most common resort as to Faires and Assizes and obserue the behauiour of men would wonder at Gods patience and thinke there were not a godly man left in the Land as the Prophet complained in his time Psal. 12. 1. Well let vs learne what is our duty to do that liue in such an age specially theirs that liue in the worst places Foure duties especially I finde enioyned to Gods people in such an age 1. We should take this for a signe of Gods vengeance approaching this should work in vs feare and humiliation It is made the property of a wise hearted Christian Pro. 22. 3. To see the plague and hide himselfe to obserue the signes of a iudgement comming As God hath giuen vs signes to discerne a tempest so hath he of his iudgements And the Lord blames his people Ier. 8. 7. for that they had lesse sense and wisedome to discerne the approaching of his iudgements than the Storke and Turtle and Crane and Swallow had to discerne their appointed times Now this is one of our signes that iudgement is neare when sin is growne so rife and generall as I haue shewed in the Doctrine Certainely when a godly man considers of it it will worke feare and sorrow in him Psal. 119. 53. Feare is come vpon me for the wicked that forsake thy Law Thus the Prophet brings in himselfe and all the godly mourning and complaining Micah 7. 1. Woe is me for I am as when they haue gathered summer fruits there is no cluster to eat Marke one reason vers 2 6. viz. the generality of sin And another verse 4. the approaching of iudgement He that is thus affected with this generality of sin shall finde comfort in the euill day and none but he set a marke vpon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof Ezek. 9. 4. If any shall obiect This needes not trouble vs neither is this such a certaine signe of iudgement approaching for though sin were neuer so rife as now yet did our Land neuer enioy more signe of Gods fauour nor more likelihood of the conâ—…inuance thereof than now Some twenty yeares since when sin was nothing so common yet were there more signes of Gods wrath towards the Land than now I answer 1. Iudgement may be at hand notwithstanding all this that we boast of Gen. 19. 23. It was a faire sun-shine morning when Lot entred into Zoar yet that very day fire and brimstone came from heauen vpon Sodome And our generall security that we cannot see nor feele any tokens of Gods anger is one of the fearfullest signes that can be that iudgement is at hand 1. Thess. 5. 3. When they shall say peace and safety then destruction shall ceaze vpon them 2. I will tell you the true causes why God hath spared vs all this while and doth spare vs still though sin so abound and it is good euery one of vs should take notice of them that we may not call Gods truth and iustice into question 1. The Gospell and the true Religion of God is soundly preached and professed still in the Land T is true sundry faithfull Prophets of God are much maligned and sundry dangerous errours are broached taught by some men yet for the substance the true Religion and Worship of God blessed be God we still enioy it in a comfortable manner yea in greater sincerity and power than any other Church vnder heauen doth and that with publike allowance and countenance of Authority And this is one chiefe cause why God spares vs. 1. Chron. 13. 14. While the Arke remained in the house of Obededom God blessed Obededom and all his houshold This the Prophet vseth as a most effectuall reason to moue the Lord vnto mercy toward Iudah Ier. 14. 9. Yet thou O Lord art in the midst of vs and thy Name is called vpon vs forsake vs not and Ezek. 20. 8. I thought to poure out mine indignation vpon them and accomplish my wrath against them but I had
iust time appointed by God Iohn 19. 14. the day of his Passion was but the day of the preparation to the Passeouer Thus we haue seene how corrupt the state of the Church was And yet marke how our Sauiour made no separation from it but communicated with it in the worship of God 1. When he was an infant he was circumcised and by that Sacrament incorporated into that Church Luke 2. 21. 2. When his mother was purified he was brought to the Temple and presented to the Lord and an oblation was giuen for him as for other children Luke 2. 22. 3. He was content to be an hearer of such teachers as taught in that Church Luke 2. 46. 4. He was euery Sabbath wont to ioyne in publike prayer with the Congregation that was at Nazaret Luke 4. 16. 5. He receiued the Sacrament of Baptisme in a Congregation of that people Luke 3. 21. When all the people was baptized he was baptized also 6. He communicated in the Passeouer with the people and the Priests Iohn 2. 13. 7. He allowed his Disciples to heare those teachers Matth. 23. 12. Yea he commanded the Leper whom he cleansed to goe and shew himselfe to the Priest and offer his gift in the Temple Matth. 8. 4. The Reasons why all men are bound to count such assemblies the true Churches as enioy the Word and Doctrine of saluation and may not separate from them for their corruptions are these 1. So long as God continueth his Word and the Doctrine of saluation to a people so long it is euident God dwells among them and hath not forsaken them I will set my Tabernacle among you by which he meaneth his solemne worship whereof this is a principall part Leuit. 26. 11 12. and my soule shall not abhorre you And I will walke among you and I will bee your God and yee shall bee my people In Iuda God is knowne his name is great in Israel Psal. 76. 12. In Salem also is his Tabernacle and his dwelling place in Sion And till God hath forsaken a Church no man may forsake it For shall we be holier and hate corruption more then the Lord It is no sufficient warrant for any to separate from a Church because it is guilty of such sinnes and corruptions as deserue God should forsake it and for which God in his Word hath threatned that he will forsake it till it may appeare vnto vs God hath indeed forsaken it and put in execution that which he hath iustly threatned against it no man may forsake it Though adultery either in the man or the wife giue iust cause of separation and that the bond of wedlocke should be broken so as the innocent party may iustly forsake the offender yet till a bill of diuorcement haue passed betweene them they remaine still man and wife notwithstanding that sinne the woman whom her husband had wronged in this kind is called his wife Mal. 2. 15. Esau had iustly deserued to loose the prerogatiue of his birthright and superiority he had ouer his brother when he had despised it and fold it Gen. 25. 34. and Saul to be depriued of his Kingdome yea God by his decree and oracle had said of Esau and Iacob The elder shall serue the younger Gen. 25. 23. And of Saul and Dauid that he had reiected the one and appointed the other to raigne in his stead 1. Sam. 13. 14. and 15. 23. 26. 28 And yet till the Lord saw it good to put this his decree and oracle in execution and actually to depose the one from his birthright and the other from his Kingdome Iacob acknowledgeth Esau his Lord and superior Gen. 32. 4 5. and so did Dauid Saul 1. Sam. 24. 7. 9. So though a Church for the many corruptions that are in it be vnworthy the name of Christs Church and be also such as the Lord hath threatned to make no Church yet till the Lord hath put this his threat in execution and taken away his tabernacle and worship from it it is still to be acknowledged and reuerenced as the Church of Christ. 2. Because no separation may bee made from those assemblies where men may be assured to finde and attaine to saluation Lord to whom shall we go thou hast the words of eternall life saith Peter vnto our Sauiour accounting this a sufficient reason why they might not leaue him Iohn 6. 68. But men may be sure to finde and attaine to saluation in such assemblies where the Ministry of the Word and the Doctrine of saluation is continued For the Word and Gospell of Christ is called saluation here and Heb. 2. 3. Because it is the ordinary meanes ordained of God to bring men to saluation Rom. 1. 16. 1. Cor. 1. 21. Yea it is at one time or other effectuall in all Gods Elect that doe enioy it Iam. 1. 21. calls it the engrafted Word which is able to saue your soules To teach vs what to iudge of our Church and of the Brownists that separate themselues from it 1. We may not deny but that there is iust cause of feare that God may take away his Tabernacle from amongst vs and remoue our Candlesticke Euen the generall decay of our first loue may cause vs to to feare it Apoc. 2. 5. And the great neglect of the Church censures vpon scandalous offenders in respect of that the Apostle saith know yee not that a little leauen leaueneth the whole lump 1. Cor. 5. 6. But specially the generall increase of all filthy and abhominable sins in the land Thy Campe shall be holy that he see no vncleane thing in thee and turne away from thee Deut. 32. 14. seest thou not saith the Lord Ezek. 8. 6. the great abominations that the house of Israel committeth here that I should goe farre off from my Sanctuary 2. Though we acknowledge our Church to be a true Church yet may wee not communicate with it in any corruptions that shall be detected or approued to be in it Herein we haue our Sauiours example to guide vs. Though he esteemed the Church of the Iewes to be a true Church and ioyned with it in Gods worship yet would he not communicate with it in the least corruption He would not vse so much as their superstitious purifications Marke 7. 6 7. When they put off the Passeouer a day longer then God had appointed he would not ioyne with them in that Matth. 26. 17. 3. We should mourne for and shew our dislike to those things that are euill in our Church so did the faithfull before the captiuity Ezek. 9. 4. So did Christ Luk. 19. 41. But we may not separate our selues nor deny it to be a true Church for the reasons aboue alleadged 2. To conuince the Papists of errour in their doctrine touching the notes of the true Church None of their notes are proper and infallible for the profession and preaching of the true Doctrine in all fundamentall points is the onely proper
maketh a man willing to foregoe the things he hath most delighted in as these women did that gaue their looking glasses made of fine brasse the instrument that they had vse of for the dressing and adorning of themselnes towards the building of Gods Tabernacle Exod. 38. 8. It maketh a man carelesse of his worldly ease and peace See what stripes and imprisonment and perils Paul endured that he might profit the Church 2. Cor. 11. 23 26. It maketh a man willing to neglect the comfort of society Paul was content to tarry at Athens alone and to want the comfort of Timothies societie rather than the Church should want his seruice 1. Thess. 3. 1. In a word though a man may lawfully vse and enioy the comforts of this life yet if he cannot sometimes be content to weane himselfe from them and to want them for the Lords sake and his seruice he hath no true zeale nor loue of God in him Nay a man shall neuer haue any sound comfort in Religion till he can say it hath cost him somewhat I will not offer burnt offerings vnto the Lord my God of that which doth cost me nothing saith Dauid 2. Sam. 24 24. No man can enioy this pearle with comfort that prizeth it not aboue all other things and cannot be content to sell all he hath for it rather then he will want it Matth. 13 46. For reproofe of such as pretend they loue the Lord and his Word and yet preferre euery trifle that hath the least shew of profit and comfort before it will suffer nothing for it will foregoe or forbeare no comfort or contentment of this life for it these men shamefully deceiue themselues Matth. 10. 37. He that loueth father or mother more then me is not worthy of me Specially this serueth to discouer the hypocrisie of such as cannot forbeare their sports on the Lords day first they violate the manifest commandement of God who forbids vs to doe that we take pleasure and delight in vpon his holy day and tells vs we doe not esteeme the Sabbath in our hearts as we doe nor honour him in it if we doe that wherein we finde pleasure vpon that day Esay 58. 13. secondly their sin is much increased and aggrauated because they doe it openly and publikely they declare their sin as Sodome they hide it not Esay 3. 9. thirdly they do it in contempt of the Word by the Ministry whereof the vnlawfulnesse of this hath beene discouered vnto them and they haue beene admonished and reproued for it And this as the Apostle saith Rom. 7. 13. makes sinne exceeding sinfull This circumstance made euen the gathering of a few sticks vpon the Sabbath a capitall crime Num. 15. 35. Let them also looke to this that suffer their seruants so to doe and set them on too Followeth the sixth and last property of true zeale He that hath true zeale maketh the reuealed will of God the guide and directour of his zeale Our Sauiour here shewed his zeale in doing the will of him that sent him and finishing his worke Gal. 4. 18. It is good to loue earnestly alway in a good thing saith the Apostle Pro. 19. 2. Without knowledge the minde is not good and he that hasteth with his feet sinneth as the faster a man goeth if he be out of the way the greater his danger is If a man be in the right way he cannot be too forward zealous or precise Psal. 119. 32. To run the way of Gods commandements is a duty and no fault To exhort such as desire to please God to seeke the knowledge of Gods Word Many good soules haue many troubles and discomforts and make their liues farre more irkesome than they need by making conscience and scruple of many things they need not by being righteous ouermuch as Salomon speaketh Eccles. 7. 18. To exhort all men to examine their zeale Zeale if it be not well guided is like a sword in a mad mans hand the most dangerous thing that may be and that that will draw vs into the most hainous sinnes euen to be most bitter enemies and persecutors of Gods truth and seruants Such is their zeale that stand for and vrge so eagerly the traditions of men This zeale was the chiefe cause of the greatest malice that euer was borne to the Doctrine and Church of God the deuout women in Antioch were the fittest instruments the Iewes could vse to persecute the Apostles and expell them out of their coasts Acts 13. 50. and it was Pauls zeale towards God that made him persecute the way of Christ euen vnto the death Acts 22. 3 4. And that that made the Iewes and other enemies of the Gospell to excommunicate Gods seruants and to kill them was this conceit they had out of a blinde zeale that they did God good seruice in it Iohn 16. 2. THE SIXTIETH LECTVRE ON IVLY XXXI MDCX. IOH. IIII. XXXV XXXVIII Say not yee there are yet foure moneths and then commeth haruest Behold I say vnto you Lift vp your eyes and looke on the fields for they are white already to haruest And he that reapeth receiueth wages and gathereth fruit vnto life eternall that both he that soweth and he that reapeth may reioyce together And herein is that saying true One soweth and another reapeth I sent you to reape that whereon yee bestowed no labour other men laboured and yee are entred into their labours OVr Sauiour hauing in the former verses giuen a most plaine demonstration of that ardent desire that was in him to winne soules vnto God doth in these verses labour to stirre vp and kindle the like affection in his Disciples And this he doth by three very effectuall arguments First from the present necessity of their care and diligence because the haruest was now euen ripe and ready for the sickle verse 35. Secondly from the great reward and comfort they should be sure to receiue for doing of this worke verse 36. Thirdly from the easinesse and facility of the labour God required of them verse 37 38. The first of these three arguments taken from this present necessity our Sauiour setteth downe verse 35. by a comparison taken from the care that men haue of their haruest they thinke of it and talke of it and prouide for it euen foure moneths before it come They so cast and dispose of their businesse that they may haue nothing to hinder them in haruest much more will they haue care of it when their corne groweth ripe and ready for the sickle then they will neglect all other businesse and breake their sweetest sleepe and labour early and late and forget their meales to saue and gather their corne And the reason of this care and diligence of men in their haruest workes is the present necessity when the corne is once ripe it will beare no delay because if it be not reaped and inned it is in danger to be lost and spoiled Now saith our Sauiour the
belieued and receiued in religion vpon the credit and authority of any man 1â—…0 B. Baptisme It is both vnprofitable and hurtfull to the wicked 5. The whole congregation should continue together at the Administration of it 120. It should be administred in the publike assembly 12â—… Blessing The ecclesiasticall Blessing pronounced by the Minister is not to be neglected ibid. What behauiour is fittest for the people to vse then 126. Body Care is to be had euen of our body and of the body of our neighbour 256 257. The sin of them that by disorder ouer throw their health 258. God requires bodily seruice of vs as well as spirituall 189. 190. Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men 445. Brownists See Church Their sinne is great in separating from our Churches 1â—…7 C. Calling A man may be soundly religious and yet follow diligently his wordly Calling 238. Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies 2â—…0 Calling how far it may be neglected ibid. Calling to the Ministry Wherein the inward calling doth principally consist 261. Catechising It is a profitable and necessary duty of the Minister 205. Censures of the Church The neglect of them towards scandalous sinners is a great contempt done to Gods Worship 132 133. Ceremonies Difference in iudgement about Ceremonies should not alienate the affections of brethren 301. 303. 30â—… Ceremoniall Law See Worship It was a carnall Worship 184 185. It was abrogated at Christs Passion 188. The Ceremonies were shadowes and we haue haue in our Worship the substance of that that was signified by them 186. 188. Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie 197 198 Certainty in Religion The Elect and such as haue good hearts may attaine vnto it 140 212. 214. Meanes whereby we may attaine to it 140. Comfort for Gods people that complaine they want it 215. All men are bound to seeke for it 138. 141. They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word 332. The faithfull are certaine that the Scripture is the Word of God and that it is God himselfe that speaketh to them in his Word 349. Certainty of saluation All the faithfull are not in the same measure certaine of their saluation 333. They that haue the greatest certainty are not without al doubts distrusts 333. 348. 349. Nor feele this certainty at all times 336. They that haue most assurance must yet liue in feare 334. Yet may the faithfull in this life be certaine of their saluation 334. 341. All are bound to seeke for this certainty 341. 342. The meanes wherby it may be obtained 343 The notes wherby true assurance may be discerned from that which is counterfeit 345 Comfort to the faithfull that complaine they want it 215 216. Cheerefulnesse Required in all the duties of Gods seruice 263 It is a sin in the faithfull to be vncheerefull â—…0 They haue iust cause to be cheerefull and to serue God willingly notwithstanding their infirmities 265 266. 461. Chambering See Dalliance Children They should seeke to requite their parents loue 391. Christ. He is the greatest gift that euer God gaue to man 11. How far He was abased for our sakes 12. Why he is called Christ and Messiah 200. 202. The benefit and merit of his death belongs not to all men 329. Yet is it necessary that the benefit men receiued by him should be expressed in most generall tearmes 330. Poore sinners should go boldly to him in all their distresses 450. We should not rest contented with any blessing till we haue Christ 14. Notes to know whether Christ be ours 15. He did constantly vse prayer and other parts of Gods worship and why 163 164. He is in the ministry of the Word to be offred vnto all in a most generall manner 330. Church Papists giue more credit to it then to the Word 150. 348. We may not separate from a true Church that enioyes the Word and professeth the Doctrine of saluation for the corruptions that are in it 165 166. 384 385. Yet may we not communicate with a true Church in any corruption 167. Euery man is bound to ioyne himselfe vnto and to be a member of the true Church 138 The profession of the true Doctrine of Christ is the only proper and certaine note of the true Church 167. How farre forth the testimony of the Church helpes to bring vs to faith 348 349. Church-Assemblies They are a meanes of our protection safety from all dangers 382. The most publike and solemne Church-Assemblies are greatly to be esteemed and frequented 129. 153. The sin of such as neglect them 128. The greatest are hound to carry themselues reuerently in them 117. Circumcision What it signified 180. Comfort To be found in Christ in all our distresses 450 No worldly thing can yeeld comfort to the distressed in minde 44 45. The Spirit of grace and regeneration is able to doe it abundantly and nothing else 46. They that feare God haue cause to be comfortable and vpon what grounds 90. Fine rules of comfort for such as are afflicted in minde 346 347. See Prayer Commonnesse of sin Sin is neuer the lesse dangerous to a man be-because it is generall 74. 384. How to carry our selues in euill times when foule sins grow common generall 428 429 It should trouble vs and cause vs to looke for some common calamity ibid. Company Haunting bad company argues a bad heart 87 What they should doe that liue in euill times and places 429. Common-Wealth The true causes why God spares our land though sin abound in it 429. Conference Cautions for them that conferre and moue questions of Religion 499 500. Confession The properties required to true confession 85. No man is bound to acknowledge all his sins to a priest 102. He that is truly penitent will be ready to acknowledge his sin euen vnto men when he is charged with it 103. It is profitable and necessary to confesse some sins euen vnto men dangerous to hide them 103 104. Conscience A good Conscience will breed vnspeakeable peace and ioy 437. 438. And assurance of a mans saluation 343. Constancie Constancie in obedience a good signe 481. Contentment Grace breeds Contentment 3. Controuersies Euery Christian is not bound to study controuersies nor to meddle with them 136. Yet some are 137. Conuersion No man by nature can doe any thing to helpe forward his owne conuersion 20. It is a miraculous worke of God 29. They that are truly religious will be carefull to wâ—…nne others to God 224. 235. Who are most charged and haue most opportunity to do good this way 236. Note of a true Conuert 239. True Conuerts shew great respect reuerence vnto their Ministers 215. Conuersion of man depends on Gods free grace 250. Foure things required in them that would win others to God 236. Priuate Christians
152. Paines must be taken in foure things to profit by that we heare and reade 173. Consider of the true cause why thou profitest not by the means of grace and be troubled for it 250. We may lawfully frequent that Ministry we can best profit by 253. Cautions for them that leaue their owne Pastors to heare others 268. 270. Their goodnes badnes is of great force to hearten or discourage their ministers 293. 295 Though they may affect some Minister more then other yet must they reuerence loue euery faithfull Minister 305. 309. They that haue truth of grace will gladly shew kindnesse to Gods faithfull Ministers 315. 285. The chiefe kindnesse they can shew to their Teachers is to make vse of their gifts and obey their Doctrine 319 320 321. A good signe of Election to profit by that thou hearest presently and by all thou hearest yet all the Elect do not so 305. 308. They must yeeld honour to their Ministers that consists in foure things 358. 362. The Ministers weakenesses should not cause any to despise their Ministry 371. 372. They should esteeme their own minister best the true cause why they do not 366 367. 342. When they are said to receiue Gods Ministers 374. Try thy estate by the iudgement thou hast to discerne of sound teaching 313. The sin both of curious careles hearers 151 A dangerous signe to enioy long good meanes and not to profit by it 305 ◅06 Praise God euen for the great variety of able teachers thou enioyest 308 309. Seeke to liue vnder such a ministry as thou maist profit by 199. What hearers they be that do rightly commēd and praise their Teachers 199. Heare with iudgement 291. They should propound their doubts to their Teachers 227 228. Hearers duty 227. Hearing men of better gifts breeds a loathing of the gifts of their owne Pastor ◅09 It is the Hearers fault that he profits not by the meanest Minister 309. Hearers ought to go with an open heart willing to learne whatsoeuer shall please God to teach them 312. Hearers ought likewise to go with a resolutiō to obey what shall be taught thē of God 312 Hearers ought not to dispute against any truth reuealed of God by their Minister though it be contrary to their reason humour 312. Hearers may not refuse information from any though their inferiour 312. It argues an vngracious heart when a man cannot be perswaded of a truth 314. Partiality in bearers and the grounds thereof 306 307. Holines of places or things Though before Christs death some places were holier then others yet now none are so 153 150. Reasons against popish superstition in this point 15◅ Humiliation It pleaseth God highly to see vs hunbled when he shewes himselfe angry 403. Hypocrisie The naturall man hath selfe respects in all the shewes he makes of goodnesse 55. 58. Many loue Religion for their worldly aduan tage 56. God cannot abide the seruice that hypocrites do vnto him 193. Yet must they serue God for all that 194. There be three kinds of hypocrites 198 199. He strengthens himselfe in his sin euen by the Word 57. The Hypocrite is in a wofull case 58. 465. Yet many good things may bee in him 467. 481 482. I. Idlenesse It is a sin and prouocation to lust 92. I◅wes The Church of the Iewes was extreamely corrupt in Christs time 165. The Church of the Iewes is the Mother and Primitiue Church from which all true Churches are deriued 175. 179. How vnlikely it is that that people should find mercy with God aboue all other people 177. Yet so it shall be and the reason of it 177 178 How wee should stand affected to the name and nation of the Iewes 179 180. Ignorance It is the chiefe cause of prophanes al sin 16 The danger of it 16 17. 137 138. How men are kept from the sense of that danger 17 18. The extreame ignorance of most people 18. 152 Wilfull ignorance will bee no aduantage to any 424. Comfort for the faithfull that complaine of it ◅15 The extreame blockishnesse of all men by nature 27. Impatiencie It is a iudgement that iewd men haue cause to feare 83 84. Impenitencie Sin is neuer the lesse dangerous to a man because men punish it not 77 78 79. 388. Impenitencie in sin 68. Infidelity Men are apt to belieue God no further then they see meanes of helpe 30. Remedies against this corruption 31 32. It is a most hainous sin 32. Gods people need not despaire of helpe from him in any distresse 3◅ Foure preseruatiues against the doubting of the truth of Gods Word 415. The danger of them that cannot belieue the Word and that most that liue in the Church are such 416. And of such as cannot be perswaded of many truths though most clearely taught 424 Infirmities God will not reiect the seruices of his people for their infirmities 97. The regenerate haue infirmities but no reigning sins 452. All men are too apt to despise their brethren for their infirmities see remedies against this corruption 458. The Lord is displeased euen with the infirmities of his children 452. Yet will not reiect his children for their infirmities 452. Intent A good intent how farre forth it makes mens actions good 433. Ioy. We should ioy much in the conuersion and forwardnesse of others 266. 268. Faith breeds ioy in the heart 336. 436. Foure meanes of sound ioy 436. 440. Vaine is the ioy of all carnall men 437. Day of Iudgement Why the Lord hath appointed it to be at the end of the world 297. Iudgements of God The Lord cannot endure to see men sleight and contemne his iudgements 403 404. See commonnesse of sin and signes and Common-wealth Iudging rashly Despaire of none so long as they haue the meanes and are willing to heare 30◅ How far forth we are bound to esteeme well of all that professe the feare of God 457 458 See infirmities K. Kneeling It is the fittest gesture to bee vsed in prayer 124. 134. The sin of such as drink healths kneeling 134. Knowledge We should labour to breed it in all we haue charge of 18. 205. The meanes to bring men vnto it 20. 140. All knowledge in Religion argues not truth of grace 21. 203. 204. How many wicked men attaine to a great measure of it 204. Sauing knowledge is to be sought for 22. He that hath it feeles the want of it and desires increase 22. How it may be differenced from that that is naturall ◅3 206. 469. It cannot be attained without an effectuall knowledge of sin 64. More is required of some then others yet all must seeke for a cleere and certaine knowledge in Religion 1◅6 No man can know God aright but by his Word and the difference of the knowledge got by other meanes and this 160. No vprightnes of heart without sanctified knowledge 468 469. Carnall men attaine to knowledge of the truth and how 204. Why God imparts it vnto them
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
generally haue a reuerent opinion of such men This reason is giuen why the Pharisees durst say nothing against Iohn Mat. 21. 26. For all held Iohn as a Prophet Herod himselfe thought reuerently of him Mar. 6. 20. 2. To secure their owne hearts in their errours and sinnes The finding of this little goodnesse in themselues that they hate not all good men but can thinke and speake reuerently of them doth strangely quiet the conscience of hypocrites for a time as that little goodnesse he found in himselfe did that Pharisee Luke 18. 11. The Vses of this Doctrine are three 1. To discouer vnto vs the weake foundations of the Popish faith and religion which yet I would not be large in had I not two reasons to moue me to it 1. That though I see no cause to doubt that any of you should be inclined that way yet partly the great increase of Papists of late and partly their strange boldnesse and confidence in their religion and readinesse to maintaine and broach their opinions in euery company may cause you sometimes to stagger and thinke they haue some truth on their side if you be not the better grounded and confirmed against them 2. My text here giues me direct occasion to do it yea more direct then any other that I can thinke of in all the Scripture Consider therefore that as the Papists do resemble the Samaritans in many other things so in this point especially that is described in this text namely in aduancing the credit of good and holy men to the discrediting of the truth of God The Papists are right Samaritans and do resemble them in many things 1. The Samaritan in many points of Religion agreed with the people of God for he worshipped the true God Ezra 4. 2. 2. King 17. â—…8 He acknowledged the fiue Bookes of Moses he vsed Circumcision and the Sacrifices of the Law 2. Kings 17. 32. he looked for the Messiah that was to come Iohn 4. 25. So doth the Papist agree with vs in many points of Religion 2. The Samaritan corrupted these parts of the true Religion with grosse Superstition and Idolatry for he had many things besides the Lord that he gaue diuine honour vnto 1. Kings 17. 29. Euery nation made gods of their owne and put them in the houses of the high places which the Samaritans had made euery nation in the cities where they dwelt He worshipped the true God in Images These nations feared the Lord and serued their grauen images saith the text 2. King 17. 41. And in that respect though the Holy Ghost say of them 2. Kings 17. 33. They feared the Lord because they retained many parts of Gods true worship yet in the very next verse he saith They did not feare God they did not worship the true God because they serued him not according to his Word And our Sauiour denieth Ioh. 4. 22. that there câ—…uld be any saluation had in their religion In this point also the Papist is like the Samaritan he hath many petty gods that he giueth diuine honour vnto he worshippeth the true God by Images and in that respect we may as truly say of him as it was said of the Samaritan he worshippeth not the true God at all because he worshippeth him not according to his Word how then can saluation be found in the religion of the Papist 3. The Samaritan was euer the chiefe practiser against the re-edifying of the Temple and of the holy city See some of their practises They weakned the hands of the people of Iudah and troubled them in building and hired Counsellours against them to frustrate their purpose all the dayes of Cyrus as we read Ezra 4. 4. 5. And Neh. 6. 12. 14. They made some of the Prophets and Prophetesses their instruments to hinder the worke So hath the Papist euer beene the author of all the means whereby the growth of religion hath been hindered amongst vs The strange slanders whereby many of the seruants of God haue beene discredited both with the Magistrate and with the people haue come from the Papist The domesticall dissentions and iarres we haue had among our selues haue come from the Papist also But in nothing hath he better resembled the Samaritan then in this case that is here described in this Text namely in pretending great loue and respect to the Saints departed and in aduancing their credit and authority to the discredit of the truth of God The Samaritan pretended great reuerence to Iacob they pretended for this Well from which they fetcht their water that Iacob gaue it them The Papist pretendeth for the power and authority of their Pope from whence in very deed all their religion is deriued and vpon which it is grounded that Peter gaue it him that Peter vsed it himselfe and left it to the Bishops of Rome that are his successours and for their whole religion they pretend that the ancient Fathers and Doctors of the Church deliuered it vnto them And therefore let vs bring neuer so good euidence out of the Word of God against them they are ready to put vs off as the Samaritan doth here Are you or the founders of your religion Luther and Caluin greater then Saint Peter Are you or they better or more likely to see the truth in religion then all the Fathers who gaue vs this religion and themselues professed it and all such as were taught by them We honour the Fathers say they you reiect and despise them The ancient Doctors of the Church are for vs and against you and your new religion Now for answer vnto them we say that the very same errours will be found in this plea of theirs as wee haue found in the argument of this Samaritan-woman for 1. As Iacob gaue no such Well to the Samaritanes so it is euident Peter gaue no such power and authority to the Bishops of Rome as they pretend Marke how we proue this 2. He had no such power and authority himselfe as the Pope exercises Peter exercised no such temporall and ciuill iurisdiction nay he might not do it The king of the Gentiles saith our Sauiour vnto him and the rest of the Apostles Luk. 22. 25 26. exercise lordship ouer them and they that exercise authority vpon them are called Benefactors But yee shall not be so Peter neuer tooke vpon him nor thought hee might take vpon him to depose Princes that should abuse their authority against the true Church and Religion or to absolue subiects from their Oathes of allegiance for he taught the contrary submit your selues to euery ordinance of man for the Lords sake saith he 1. Pet. 2. 13. He had no such ecclesiasticall supremacy ouer the whole Church as the Pope exerciseth for all the rest of the Apostles were equall to him Paul professeth so of himselfe in nothing am I behind the very chiefest Apostles saith he 2. Cor. 12. 11. The same commission the same gifts of the Holy Ghost the same keyes
Prophets though they were it may be holier men then they did not see Luke 10. 24. Many points of Gods truth are reuealed now euen to babes which the Patriarchs and Prophets though holy men and highly in Gods fauour saw not It was euer vnlawfull to haue many wiues for it was forbidden to the King himselfe Deut. 17. 17. to multiply wiues And the Lord in the first institution of wed lock when if euer there was most vse and necessity of polygamy for the propagation of mankind made but one woman for one man And why so that he might seeke a godly seed saith the Prophet Mal. 2. 15. Intimating that the seed and posterity that came by polygamy could not be holy or pleasing vnto God Yet neither Iacob nor Dauid knew how hainous that sinne was Iephthah though a rare man for faith Heb. 11. 32. yet vnderstood not the liberty God had giuen him by his Law to redeeme his daughter Leu. 27. 4. nor how lawfull it was for those that were consecrated to God euen for the Nazarite to marry Iudg. 11. 35. Iosiah is praised for destroying those monuments of idolatry that Salomon had set vp though both Salomon himselfe after his repentance and Asa Iehosaphat and Hezekiah all good Kings saw not the necessity of destroying them 2. King â—…3 12 13. 2. Many good reasons may be giuen why learned Diuines in these dayes may know more and haue better iudgement in Religion then the Fathers had 1. They are borne and bred in the knowledge and profession of the truth and haue knowne from their childhood the holy Scriptures which are able to make them wise vnto saluation as the Apostle speaketh of Timothy 2. Tim. 3. 15. whereas most of the Fathers were bred and had liued long in Gentilisme and Heresie before they came to the knowledge of the truth 2. They enioy the benefit both of all the Fathers own labors and of the writings of many other learned men also which the Fathers themselues could not do 3. They haue the helpe both of far better translations of the Scripture then the Fathers could haue and of the knowledge of the tongues also which the chiefe of the Fathers are well knowne to haue been wanting in Thus much for the first vse of this Doctrine The second Vse concerneth vs all for this Doctrine serues to admonish vs that we take heed we make not an Idoll of any man how holy or how good soeuer he be which is then done when we oppose and set the iudgement or practice of any man against the Word of God when we aduance the credit of any man to obscure the glory of God Foure rules I will giue you to direct you in this case 1. Rest not so much on the iudgement aduice or example of the best men but examine them by the Scriptures Follow me as I follow Christ saith the Apostle 1. Cor. 11. 1. and 1. Thess. 5. 21. proue all things and hold fast that that is good For good men haue oft proued Sathans instruments to deceiue others Sathan himselfe did mis-guide Dauid 2. Sam. 7. 3. and the young Prophet was dangerously deceiued euen by the old Prophet who was also a good man 1. King 13. 18. and Peter plaid Sathans part in disswading our Sauiour from suffering Mat. 16. 22. 23. 2. Esteeme not of the excellentest man in the world when his credit is aduanced to obscure Gods glory and truth see how contemptibly the Apostle speaketh of the most excellent teachers in this case 1. Cor. 3. 5 7. Who then is Paul and who is Apollos neither is he that planteth any thing neither he that watereth 3. Count it no great signe of grace to be able to praise and speake well of some good men if thou do it to the discredit of that goodnesse that is in another to praise one Minister with an intent to disgrace and derogate from the credit of thine owne Minister or of any other 4. Count it no iust cause of comfort to be able to loue and commend some good men vnlesse thou be carefull to imitate their goodnesse for this shall increase thy condemnation rather then do thee any good The third vse concerneth them whose iudgement and practice men are in greatest danger to abuse 1. Desire not that any should giue thee the honour that is due to God as to make thy will thy iudgement or practice the rule of his conscience oh shun this by all meanes See two notable examples for thee to follow in this case the one of the Apostles Barnabas and Paul who when the men of Lystra would haue giuen diuine honour vnto them Act. 14. 13. 15. did withall expressions of sorrow and feare and indignation disclaime it and put it from them The other of the twenty foure Elders representing the whole body of the Militant Church of whom we read Reu. 4. 10. 11. that they fell downe before him that sate vpon the throne and did worship him and cast their crownes before the throne saying thou art worthy O Lord to receiue glory and honour They renounced before God their owne glory and ascribed all glory and honour vnto God alone Remember this is the way to bring fearefull ruine vpon thee when thou shalt accept of any honour such as this is as is due to God alone as we may see in the fearefull and shamefull end that came vpon Herod Acts 12. 23. Because he gaue not God the glory but accepted of or at least indured diuine honour to be giuen vnto him 2. Let such as are of note for their knowledge and profession take heed what example they giue It is the Apostles charge 1. Cor. 8. 9 10 11 12. 3. Let superiours especially take heed what example they giue for their inferiours will be ready to do as they do though it be to the manifest perill of their owne soules THE NINTH LECTVRE ON MARCH XXVIII MDCIX IOH. IIII. XIII XIIII Iesus answered and said vnto her whosoeuer drinketh of this water shall thirst againe But whosoeuer drinketh of the water that I shall giue him shall neuer thirst but the water that I shall giue him shall be in him a Well of water springing vp into euerlasting life WE haue heard in the two former verses that this poore woman of Samaria could neither vnderstand nor belieue that which Christ had said vnto her but reasoned and disputed against it yet doth not our Sauiour giue her ouer for this her blockishnesse and infidelitie but as he that came to seeke that that was lost still continueth to labour with her to bring her to an admiration and desire of grace which taking the present occasion from the Well where he now sate and the water which this woman came to fetch he calleth the water of life Now whereas she had falsly boasted that Iacob was their father and gaue them that Well and had asked him whether he were greater then Iacob he neither denyeth that which she had falsly
Christ through whom onely we hope to finde mercy with God hateth sinne with an infinite hatred Exod. 23. 21. Prouoke him not for hee will not spare your misdeeds because my name is in him And it is a farre more fearefull thing for a wicked man though not for such a one as Dauid was to fall into his hands to haue his displeasure then the displeasure of all the men in the world Heb. 10. When the Apostle had said verse 30. Uengeance is mine I will recompence saith the Lord. And againe The Lord shall iudge his people Whereas some desperate sinner might haue said as now many doe if that be all I care not let me shunne the shame and punishment of the world and as for the Lord I shall doe well enough with him he addeth verse 31. It is a fearefull thing to fall into the hands of the liuing God Psal. 75. 7. Thou euen thou art to be feared and who shall stand in thy sight when thou art angry This the Elect haue felt This made Dauid cry out Psal. 51. 4. Against thee thee onely haue I shunned and done this euill in thy sight His worldly punishment and shame neuer troubled him in comparison of this And this shall the wickedest man in the world feele one day when God shall awaken his conscience He shall wish rather hee had to deale with all the men in the world then with the Lord he will make no reckoning of the displeasure and contempt of the whole world in respect of the Lords wrath See an experiment of this in Iudas he cared not for displeasing the chiefe Priests and Elders nor for shaming himselfe so publikely but the wrath of God which he had the sense of was intolerable to him Mat. 27. 4 5. And if the wrath of God be so intollerable in this life to the wicked what shall it be in the day of wrath as the day of iudgement is called Rom. 2. 5. Surely the stoutest and most profane sinners that in this life haue made so small account of Gods displeasure and thought they could doe well enough with him and haue gloried so much in Christ Apoc. 6. 15. 17. Euen Kings and Captaines and euery bond man and euery freeman shall cry to the mountaines and rocks fall on vs and hide vs from the presence of him that sits on the throne from the wrath of the Lamb for the great day of his wrath is come and who can stand 2. As ready as the Lord is to forgiue sinne and easie to be intreated yet can he not pardon any but vpon their vnfained repentance It is as possible for a woman to be deliuered of a child in her sleepe as for a man to be deliuered from the guilt and punishment of this sin before he haue vnfainedly repented Christ is called a Prince and a Sauiour to giue repentance vnto Israel and remission of sins Acts 5. 31. He can giue remission of sins to none but such as he hath giuen repentance vnto 3. Though the Lord be so mercifull that vpon repentance he giueth pardon to euery sinner yet such a mans sin may be that the Lord will most seuerely and sharpely correct and scourge him for it euen after he hath repented and obtained mercy and pardon For though when God pardoneth sin he remit not onely the guilt of it but the punishment also yet he chastiseth oft times very sharpely such as he hath pardoned See an excellent experiment of this in Dauid when Nathan had dealt particularly with him he repented and God pardoned his sin 2. Sam. 12. 13. But did he heare no more of his sinne after he had repented yes the outward miseries threatned by the Prophet 2. Sam. 12. 10 11. fell all vpon him for all that And he endured such inward anguish of conscience as put him to such paine as if all his bones had beene broken with it Ps. 51. 8. And in comparison whereof all his outward miseries seemed but as flea-bitings to him And if thou belong vnto him be sure he will deale with thee also after this manner Let no man therefore say howsoeuer I haue liued if I repent I shall neuer be damned and so long I care not For though thou may be sure thou shalt neuer be damned if thou can vnfainedly repent yet mayst thou for al thy repentance fall into many great miseries in this life such as may make thy hart to ake and such as if thou couldest beleeue and thinke vpon thou wouldest be loath to buy thy sweetest sins at so deare a rate The Magistrate thou seest hath many punishments for sin besides death he hath the stockes and the gaole and the whip and the pillorie c. and so hath the Lord. Now come I to the second preseruatiue against this tentation which is the true knowledge of our selues and of that estate we come into when once we fall into such sins for euery vncleane person hath iust cause to feare that when once he hath committed this sin he shall neuer be able to repent of it This I prooue by foure reasons 1. No man is able to repent of himselfe but it is a great and supernaturall grace of God whereby any man is made able to repent 2. Tim. 2. 25 26. In meekenesse instruct those that oppose themselues if God peraduenture will giue them repentance to the acknowledging of the truth And that they may recouer themselues out of the snare of the diuell who are taken captiue by him at his will Obserue in those words 1. This comes of Gods gift onely 2. That euery sinner is in Satans snare out of which it must needs be hard to get out When once a man hath fallen into any sin against his conscience it is naturall for him to go on in it further and further till his heart be hardened in it Eph. 4. 18 19. The Gentiles walke in the vanity of their mind Hauing their vnderstanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse It is naturall for sinne to harden the heart and to depriue a man of that sense and trouble he found when he first committed it Heb. 3. 13. Take heed least any of you be hardened through the deceitfulnesse of sinne Yea when a man hath once accustomed himselfe to any sinne he cannot leaue it or repent of it though he would no more then the Leopard can change his spots Ier. 13. 23. 2. God hath threatned to punish such as sinne against the light of their hearts presumptuously by withdrawing his grace from them and hardning their hearts Deut. 29. 19 20. He will not spare that man that blesseth himselfe in his heart Because I haue purged thee saith the Lord Ezek. 24. 13. and thou wast not purged thou shalt not be purged from thy filthinesse any more till
and Church is called oft the Kingdome of heauen Matth. 13. 44. 47. And that promise that is made Esay 33. 24. the people that dwell there shall haue their sinnes forgiuen though it be to be vnderstood of the Church Catholique as it is in our Creed and not of any particular visible Church Yet may it thus farre forth be applied to the Church visible as that a man may say boldly none can ordinarily attaine to saluation that is not a member of the true visible Church Now there is but one true Church and Religion there may be in matters of lesse moment sundry differences in the true Church as betweene vs and the Lutherans and Brownists and among our selues but these make vs not seuerall Churches because in the fundamentall points of Religion the knowledge whereof is absolutely necessary to saluation and the profession whereof maketh a true Christian we all agree It is a damnable conceit of some that a man may be saued in any Religion There is but one faith Ephes. 4. 5. one way to life and one gate Matth. 7. 13. Gods promise is to all his Elect that he will giue them one heart and one way Ier. 32. 39. It stands men therefore vpon to enquire diligently which is the onely true Church which is the onely true Religion 3. Such as are not well grounded in Religion and carefull to attaine to certainty and resolution in it are in continuall danger to be seduced and to fall from their profession either on the right hand or on the left The Apostle giues the reason why hee desired the Colossians might attaine to all riches of the full assurance of vnderstanding least any should beguile them Col. 2. 24. That that is halting is easily turned out of the way and therefore it is necessary to goe steddily and strongly in the right way Heb. 12. 13. They that are children in vnderstanding and wauering will bee easily carried away with euery wind of vaine doctrine Ephes. 4. 14. Whom did the seducers in old time preuaile with 2. Tim. 3. 6 7. With simple women that were euer learning and neuer able to come to the knowledge of the truth And 2. Pet. 2. 14. With vnstable soules And no maruell For though we are wont to wonder at the absurdities of euery contrary Religion and thinke a simple man may easily be able to answer whatsoeuer they can say And the confidence we haue in our selues this way is a chiefe cause why we doe not more carefully seeke to ground our selues in the knowledge of the truth yet it is certaine that the grossest aduersaries of the truth are able to vse such reasons and perswasions as haue in them great probability and shew of truth The Apostle saith of the Seducers of his time that they had Coloss. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ephes. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notable veine in perswading a great deale of cunning euen such as cheaters and coggers at dice doe vse much craft to beguile and circumuent them that they deale with 4. No man can be saued vnlesse hee bee willing to suffer for his Religion yea euen to die for it If any man will come after mee saith our Sauiour Luke 9. 23. let him deny himselfe and take vp his Crosse daily and follow mee And Luke 14. 26. If any man come to mee and hate not his owne life that is bee not willing to part with it for my sake hee cannot bee my Disciple And Reuel 3. 10. Be thou faithfull vnto death and I will giue thee the crowne of life And who can doe that but he that is well grounded and certaine of the truth of his Religion No man can haue peace in his conscience nor comfort in the euill day in the houre of death or time of great affliction that is vncertaine in his Religion 5. A good conscience that giues a man assurance that he is in the state of grace in the right way to life will yeeld a man vnspeakeable comfort at all times when a man is sure that God accepteth his worke then may he well say to himselfe Goe eate thy bread with ioy and drinke thy wine with a cheerefull heart Eccl. 9. 7. Yea in the time of greatest affliction such a one may haue much comfort On the other side how can he haue comfort in that day that is vnresolued when he shall consider that he must either goe to heauen or hell and that there is but one way to heauen and that he is vncertaine whether he be in that one way or no how can he chuse but be in extreame perplexity As the man that trauells in a tempestuous weather ready to be benighted and knowes not the way and is sure that if he misse the right way he shall fall into the hands of theeues or other certaine perill of his life must needs be in extreame feare and anguish of heart so it is in this case Say such an one doe vse to pray and doe good workes all this can yeeld him no comfort He that doubteth saith the Apostle Rom. 14. 23. is condemned if he eate because he doth it not of faith and whatsoeuer is not of faith is sinne Euen the doubts that the faithfull feele in themselues though they be not quite void of faith and certainty cause much discomfort to them as it appeares by the teares that that poore man shed 〈◊〉 â—…is vnbeliefe Mar. 9. 24. and by that sadnesse and sorrow of heart which â—…e two Disciples of Emaus felt in themselues when they doubted whether Christ were the true Messiah Luke 24. 17. How much more such as haue no faith no certainty at all mixed with them Therefore the Lord bids them that would find rest to their soules vse all meanes to finde out the good way and walke in it Ier. 6 16. And the Apostle giues this for one reason why he did so much desire that the Colossians might attaine to all riches of the assurance of vnderstanding that their hearts might bee comforted Col. 2. 2. 2. The example of the Papists Though this haue beene a maine principall in their Religion that ignorance is the mother of deuotion yet now euen women among them grow perfect and ready in the grounds of their Religion and are able to giue a reason of that they hold and to teach their children also And what shame is that for vs 1. For exhortation to diligence in the vse of all meanes whereby we may grow to certaintie in our Religion 1. We must liue vnder and frequent an ordinary Ministry For that is ordained for this end that we may be no longer as children tossed to and fro with euery wind of doctrine Ephes. 4. 14. And ye heare of few seduced either by Papists or Brownists that did enioy an ordinary and setled Ministry 2. We must giue our selues to reading of good bookes specially of the Scriptures for they are able to make vs wise
here opposed either vnto a false worship or vnto hypocrisie but vnto the ceremoniall worship So that in both these words one and the selfe same thing is vnderstood by our Sauiour and it is as if he should haue said the true worshippers now shall worship God without ceremonies Yet are neither of these words superfluous but as spirit is opposed to the ceremoniall worship as it was an externall and carnall worship so truth is opposed to it as it was full of shadowes and figures And thus is this word truth taken Dan. 7. 16. I asked him the truth of that is the meaning and that that was signified by all this so he told me and made mee the interpretation of the things All the ceremonies were shadowes Colos. 2. 7. The whole Tabernacle was a figure Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come and not the very liue picture of them Now our Sauiour saith that the truth and substance of those things that were shadowed by the ceremoniall worship shall be in our worship vnder the Gospell We shall finde that the ceremonies were shadowes and figures not onely of Christ and of those good things we receiue by him but also of those graces and good things as should be in the faithfull the members of Christ. 1. Circumcision was but a shadow What was the truth and substance of it Surely the circumcising and cutting off by true mortification the corruption of the heart Rom. 2. 28. That is not circumcision which is outward as if he should say that was but a shadow then verse 29. Circumcision is that of the heart in the spirit and not in the letter The Iew had but the shadow of circumcision euery true worshipper now hath the truth and substance of it 2. The casting of leauen out of all their houses in the feast of the Passeouer Exod. 12. 15. was but a shadow What was the truth and substance of it That they that would serue God with comfort and ioy must purge out the old leauen of malitiousnesse and wickednesse and keepe this feast with the vnleauened bread of sincerity and truth 1. Cor. 5. 7 8. The Iew had but the shadow of the Passeouer euery true worshipper now hath the substance of it 3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God Heb. 9. 22. Without shedding of bloud there was no remission And the Law was that whosoeuer brought one of these sacrifices to God must in presenting it to be offered by the Priest put his hand vpon the head of it and leane vpon it or else it could not be accepted of the Lord for his attonement Leuit. 1. 4. And that when it was slaine by the Priest the blood of it must be sprinkled vpon the people Exod. 248. Now this was but a figure and a shadow what was the truth and substance of it Surely that no man euer shall haue Christs Sacrifice accepted of God for his attonement vnlesse by a liuely faith he can apply Christ vnto himselfe leaning and relying with confidence of heart vpon him vnlesse he be able to say this is my sacrifice this is he that hath borne my sinnes and my punishment as Gal. 2. 20. He hath loued me and giuen himselfe for mee And Esay 53. 4. Surely he hath borne our infirmities and carried our sorrowes The blood of Christ will doe a man no good vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ which is therefore called the blood of sprinkling which speaketh better things then the blood of Abel Heb. 12. 24. 4. They had also many Eucharisticall Sacrifices Sacrifices of thankesgiuing which were called Peace-offerings When they would solemnely professe their thankefulnesse to God for any blessing receiued they were wont to doe it by sacrifices and peace-offerings yea as the cause of their thanksgiuing did exceed so were they wont to exceede and abound in these Sacrifices So it is said of the people of God after their returne to Ierusalem out of their captiuity Neh. 12. 53. The same day they offered great Sacrifices and reioyced for God had giuen them great ioy And of Salomon it it is said that at the dedication of the Temple he offered a sacrifice of two and twenty thousand bullocks and an hundreth and twenty thousand sheepe 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow What was the truth and substance of it Surely the spirituall sacrifices whereby Christians are to praise God and shew themselues thankefull vnto him for his mercies were figured and shadowed by those Sacrifices as namely 1. A contrite heart When a man out of the consideration of Gods mercy can vnfainedly repent and lament that he hath by his sinnes offended so good a Father this is a true Sacrifice of thanksgiuing Psal. 51. 17. the Sacrifices of God are a broken spirit 2. Obedience When a man can in thankefulnesse to God for his mercies sacrifice himselfe vnto God resigne himselfe wholly vnto his obedience and seruice this is a true sacrifice of thankesgiuing Romanes 11. 1 2. I beseech you by the mercies of God that you giue up your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God and fashion not your selues like vnto this world but bee you changed by the renewing of your mind 3. Prayer When a man can finde that the experience hee hath had of Gods goodnesse stirreth him vp to goe oft to God in prayer and so to depend vpon him for all good things this is a true sacrifice of thankesgiuing Heb. 13. 15. Let vs therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name And Psal. 116. When Dauid had said verse 12. What shall I render to the Lord for all his benefits towards me He resolues himselfe verse 13. I will take the cup of saluation and call vpon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices he sets downe verse 14 15. What are the true sacrifices of thankesgiuing which he delighted in Offer vnto God praise and pay thy vowes to the most high and call vpon me in the day of trouble 4. Good workes When a man in thankefulnesse and loue to God for all his mercies doth deale iustly and mercifully with all men for the Lords sake then offereth he to God a true sacrifice of thankesgiuing Heb. 13. 16. To doe good and to distribute forget not for with such sacrifices God is well pleased So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome An odour that smelled sweet a sacrifice
of righteousnesse it was fit that at his rising all those mists and shadowes should vanish away It was fit that God should honour and solemnize the marriage of his Sonne with his Church and his triumph ouer Sathan c. by bestowing his gifts and graces more aboundantly vpon men then hee had done before To this the Apostle hath respect when he saith Ephesians 4. 8. When hee ascended vp on high hee lead captiuity captiue and gaue gifts to men Lecture the one and fortieth February 13. 1609. IOHN IIII. XXIII WEe haue already heard that these II. Verses consist of a Doctrine and of two reasons that are vsed to confirme it The Doctrine is this that they onely worship God aright specially now vnder the Gospell as worship him not with a ceremonious worship but in spirit and truth The Doctrine we finished the last day it remaineth now that we proceed to the Reasons that our Sauiour giueth here to proue that they that should now worship God with a ceremonious worship as the Iewes had done hitherto should not worship him aright but they onely that worship him in spirit and in truth The 1. Reason is in these words for the Father requireth euen such to worship him or the Father euen seeketh and desireth such worshippers The force of this reason stands in three points 1. That worship onely is to be giuen to God not which pleaseth and seemeth best to vs but which himselfe requireth and delighteth in It is no better then Idolatry and spirituall whoredome for vs to follow our owne heart and good meaning in this case Num. 15. 39. Yea a man shall highly prouoke God if he doe him any seruice that he requireth not Nadab and Abihu were destroyed with fire from heauen for offering incense with fire that he had not commanded them to vse Leuit. 10. 3. yea the care of a Christian must be not onely to doe God that seruice that he requires but to doe it also in that manner as he may please God in doing it or else he doth but loose his labour Dauid was exceeding carefull of this in all his prayers Psal. 19. 14. Let the words of my mouth and the meditation of my heart bee acceptable in thy sight And he professeth that if God when he prayed did not answer him that is giue him some comfortable assurance that he accepted and tooke his prayer in good part it would be euen a death to him Psal. 28. 1. Bee not deafe to me least if thou answer me not I bee like to them that goe downe to the pit And this should bee euery Christians care Heb. 12. 28. Let vs haue grace to serue him so as wee may please him 2. The Lord seekes and desires to haue such to serue him as worship him in spirit and in truth he euen seekes such worshippers yea he is greatly delighted with such a worship A strange thing it is that God should seeke or desire this at our hands that we should worship him For he hath no need of our seruice neither can he receiue any benefit at all by any worship we doe vnto him If we pray constantly in secret and constantly frequent the publike assemblies the benefit is wholly our owne Pro. 9. 12. If thou be wise thou shalt bee wise for thy selfe what shall the Lord gaine by it Iob 37. 5. If thou be righteous what giuest thou to him or what receiueth he at thy hand Nay the best seruice we can doe is so weakely and vnto wardly done as it is a wonder that God abhorres it not Esay 64. 6. All our righteousnesse is as filthy clouts Insomuch as the best of Gods seruants seldome please themselues in any seruice they doe vnto him but see cause of shame in the very best actions and seruices they haue done vnto him Nehe. 13. 2. Pardon me O my God according to thy great mercy Why what had he done that he craues pardon for Surely he had done an excellent peece of seruice vnto God he had shewed a marueilous zeale for the sanctifying of the Sabbath but he knew that good seruice of his was so imperfect so full of staines that he had need of pardon And yet such is the wonderfull goodnesse of God to them whom he loues in Christ such is the delight that he takes in his owne graces in the fruits of his owne spirit that as if hee should receiue some great benefit by it he seekes to vs and desires vs to serue him Call vpon me in the day of trouble Psal. 50. 15. seeke aske knocke that is pray earnestly and importunately Matth. 7 7 pray without ceasing 1. Thess. 5. 17. ye he professeth that he takes marueilous delight in our poore seruices we do vnto him This is plainely prooued by that speech the Lord vseth to his Church which is the company of all the faithfull Cant. 2. 14. My doue that art in the holes of the rocke in the secret places of the staires that is whose state is most stable and sure and against whom the gates of hell shall neuer be able to preuaile shew me thy sight let me see thee often come often vnto me let me heare thy voice pray often to me And marke the reason why he sues thus to his Church For thy voice is sweet and thy sight comely As if he should say howsoeuer thou thinkest of thy selfe whatsoeuer thou iudgest of thine owne prayers I assure thee that in my eare there is no musicke to that in mine eye there is no person in the world so well fauoured as thou art That euen as the affection that is in vs that are parents towards our little children when they begin to speake makes vs delight to heare them prattle though to another that hath not that affection it be very troublesome and though in anothers eye they seeme hard fauoured yet this fatherly affection makes vs thinke them to be very pretty and well fauoured children so is it with the Lord our God the fatherly affection he beares to vs in Christ makes him desirous to haue vs come oft to him to pray and worship him oft and to delight so much in our poore prayers though in themselues they be not worthy to be delighted in The Father seekes such worshippers Apoc. 5 8. The hearts of all the faithfull are compared to golden Viols full of odors What were those odors The prayers of the Saints of these true worshippers that worship in spirit and truth Why are the prayers of the godly called odors 1. In respect of the godly themselues because for the most part they yeeld a sweet sauour and vnspeakeable comfort vnto their owne hearts Iohn 16. 24. Aske that your ioy may be full But 2. Chiefly in respect of the Lord for the faithfull themselues sometimes feele no sweetnesse in their prayers but to the Lord their prayers are euen as the sweetest odors euen such prayers as themselues feele small sweetnesse or delight in are most pleasant
In a sensible and visible manner he guided his people through the wildernesse in a pillar of cloud by day and a pillar of fire by night Exod. 13. 51. By a sensible and materiall fire that came downe from heauen he witnessed oft-times his approbation of the sacrifices that his seruants offered vnto him 1. Cor. 21. 26. In a sensible and visible manner his glory filled both the Tabernacle and the Temple 2. Chron. 7. 2. Now since the daies of Christ the Lord hath not beene wont to reueale himselfe to his Church in this corporall and sensible manner but as he is a spirit so in a spirituall manner only hath he reuealed himselfe to his Church It is therefore spoken of as a blessing peculiar to the dayes vnder the Gospel that vpon all sorts of his people he will powre his spirit in a far more plentifull manner then euer he had done before Ioel 2. 28 29. Hauing now finished the Doctrine that our Sauiour deliuereth in these two verses and both the Reasons that he bringeth for the confirmation of it it remaineth that we make our vse of it The first Vse of it is to condemne the religion of the Papists If we had no other reason against Popery this were sufficient to prooue it a false worship such as God alloweth not because it doth euery way match yea farre exceedeth the forme of worship that was vnder the Law euen in that point for which our Sauiour doth here condemne it The vestments their Priests vse in Gods seruice the Church-musicke and many other things are vsed in imitation of the Iewes But 1. In obseruation of daies and times in the number of their holy dayes 2. In the multitude of their significant ceremonies 3. In the pompe and worldly statelinesse of their Prelates and Clergie 4. In their superstitious ringing and set seruice and other ceremonies about buriall they doe farre exceed the Iewes If that forme of worship which God himselfe appointed vnder the Law must needs be abrogated as Christ hath here taught vs and no true worshipper might vse it any longer because it stood so much in externall and carnall rites in shadowes and significant ceremonies then certainely they that vse and delight in such a kind of worship that was but deuised by men must needs be deemed hypocrites and false worshippers of God See the iudgement that our Sauiour giueth of these kind of ceremonies and of them that are addicted to them The Iewes in his time had a ceremony that they would not eate meate before they had washed oft holding the tradition of the Elders Marke 7. 3. This might as lawfully haue beene vsed as any religious ceremony that was deuised by man for it was not vsed in Gods seruice and might haue seemed to be but a ciuill ceremony Yet our Sauiour discerning that it was inioyned by the Elders and was obserued by the Iewes as a significant ceremony a Doctrine to the conscience a meane to put it in mind of a spirituall duty Marke 7. 7. A thing wherein they put holinesse and which they accounted as a worthy seruice done vnto God he would not vse it himselfe Luke 11. 38. and taught his Disciples to refuse it and defendeth them for so doing Marke 7. 6. And this he did though he saw it would prouoke the Pharisees much and be likely to draw him and his Disciples to trouble Marke 7. 3. And three Reasons he giueth against them 1. He maketh it a certaine note of an hypocrite of a carnall man that hath no soundnesse of grace in him to be addicted to these ceremonies Marke 7. 6. In which respect also among others the ceremoniall Law is called a carnall commandement Heb. 7. 16. and the rudiments of the world Gal. 4. 3. 2. That it is a vaine worship Marke 7. 7. there is no profit nor sound edification that can come to the conscience by it The Apostle therefore calleth the ceremonies impotent and beggerly rudiments Gal. 4. 9. Obserue it well where they are vsed with most conscience and deuotion as in Popery they are they worke no knowledge or sanctification in men 3. That where they are vsed they will make the commandements of God of no authority Matth. 15. 6. They will destroy the power of true piety and godlinesse and euen eate out the heart of it And that was the cause why Sathan laboured not in any thing more busily in the Primitiue Church then to bring in againe the ceremoniall worship after God had abrogated it and the Apostle calleth them that were his instruments in this worke dogges that is enemies to all piety Phil. 3. 2. The second Vse of the Doctrine doth more neerely concerne our selues for it teacheth vs to take heed of hypocrisie in the seruice of God Striue to worship him in spirit and truth Luke 12. 1. Take heed to your selues saith our Sauiour of the leauen of the Pharisees which is hypocrisie The Lord doth exceedingly abhorre hypocrisie in his seruice The more seruice thou doest to God the more thou prouokest him if thou be an hypocrite Iob 36. 13. The hypocrites in heart heape vp wrath For the hypocrite is a false worshipper he maketh an Idol of God he thinketh he can deceiue God as he doth men Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth and are therefore called here by Christ false worshippers of God 1. They that doe any seruice to God with their bodies onely without the vnderstanding and feeling and deuotion of the heart in euery seruice we doe to God he calleth still for the heart My son giue me thy heart saith he Pro. 23. 26. Paul had not pleased God in preaching if he had not in preaching serued God in his spirit Rom. 1. 9. Lydia had not pleased God in hearing the Word if her heart had not beene opened if she had not heard with feeling and affection of heart Act. 16. 14. No man can please God in praying vnto him vnlesse he pray with the feeling and affection of his spirit Psal. 86. 4. Reioyce the soule of thy seruant for vnto thee Lord do I life vp my soule nor in singing of Psalmes vnlesse he sing with grace in his heart vnto the Lord Ephes. 5. 19. Our prayers are compared vnto odours Reu. 5. 8. and vnto incense Psal. 141. 2. and the feruency of our affection is as the fire without which these odours and incense can neuer send vp any sweet sauour vnto God In which respect the Apostle biddeth vs be feruent in spirit as seruing the Lord Rom. 12. 11. as if no seruice could be acceptable vnto God without feruency of spirit Let euery one of vs therefore haue a principall care of that both in our prayers and in euery other part of the worship we doe vnto God Two good helpes are needfull to be vsed to this purpose 1. Watchfulnes Continue in prayer and watch in the same Col. 4. 2. for vnlesse we
his hidden and secret prouidence protecting him and blessing him in a hidden and secret manner Iob 29. 4. And 2. What is it that frees the heart from feare of all dangers surely the knowledge and perswasion of the prouidence of God The Lord reigneth let the earth reioyce Psal. 97. 1. I will both lay me downe in peace and sleepe for thou Lord onely makest me dwell in safetie Psal. 4. 8 and 31. 14 15. I trusted in thee and said thou art my God my times are in thy hand So Luke 13. 31. 33. When the Pharisees came and said to Christ Get thee out and depart hence for Herod will kill thee See how he secures himselfe by the knowledge of his fathers prouidence Goe yee and tell that foxe saith he behold I cast out diuels and doe cures to day and to morrow and the third day I shall be perfected neuerthelesse I must worke to day and to morrow and the day following He knew God in his prouidence had set downe the iust time and moment how long his liberty and life should last and when it should haue an end and that neither Herod nor all the men in the world could alter that time Lecture the seuen and fortieth March 27. 1610. IOHN IIII. XXVII WE heard the last day that these words did offer to our consideration two principall points 1. The time when the Disciples returned from the towne to their master and found him talking with the Woman in these words vpon that came his Disciples 2. How they were affected with it when they came and found him talking with a woman From the first in that the Lord disposed that the Disciples should not onely be all away when this Woman came to the Well but should tarry away so long and not returne till Christ had plainely reuealed himselfe vnto her to be the Messiah we learned the last day that God by his prouidence doth gouerne all things euen the least things that fall out in the world and ordereth them for the good and benefit of his Elect. It remaineth now that we come to the 2. part of this verse and consider how the Disciples were affected with it when they found their master talking with a woman And concerning this 2 things are noted by the Euangelist 1. They maruelled that he talked with a woman 2. Though they did maruell at it and inwardly dislike it somewhat yet no man said What askest thou or why talkest thou with her Now for their maruailing before we can receiue our instruction from it we are to inquire what should be the cause of it Foure things there be whereof euery one may be thought a cause why they maruelled to see him talke with the woman 1. They might maruell to see him talke with a Woman whom they knew to be a Samaritan specially so long and earnestly because of the inueterate strangenesse and alienation of heart that was betweene the Iewes and the Samaritans But that could not be the cause of their maruelling at this time for then the Euangelist would not haue said They maruailed that hee talked with a woman but they maruailed that he talked with that woman or with such a woman 2. They might maruell to see him talke with so wicked a Woman For this was a thing generally distasted among all the Iewes and that which they tooke great offence at to see him shew any kindnesse or familiarity to any infamous person they all murmured saying that he was gone to be guest with a man that is a sinner Luke 19. 7. But that could not be the cause of their maruelling at this time for 1. Her sinne was secret and vnknowne vnto them 2. If that had beene the cause of their maruelling the Euangelist would not haue said They maruelled that he talked with a woman but they maruelled that he talked with that woman or with such a woman 3. They might maruell to see him talke in this manner so long and so familiarly with a woman alone and with such a woman especially as was vnknowne vnto them for this they knew he had not beene wont to doe Our Sauiour though he could not possibly receiue any hurt by it as any other man euen the chastest and holiest man may do and that made Ioseph himselfe to shun it carefully Gen. 39. 10. yet can we not reade that euer he vsed in priuate and secret manner to keepe company with any woman because he would teach vs by his example to shunne not onely all euill but all shew and appearance of euill also Therefore as malicious as the Iewes were and ready to take the least occasion to slander him yet did they neuer obiect any thing against him in this kind But neither could this be the cause of their maruelling at this time for 1. They knew him to be the Son of God and therefore could not entertaine the least suspition of euill against him 2. The place where he talked with her was so open and commonly frequented and it was also at such a time of the day as might well haue freed any man of good report from all suspition in this kind There remaineth onely a fourth and last which I take to be the onely true cause of their maruelling They might maruell to see him talke in this manner with a woman because they knew he was wont to conferre of no matters but onely such as concerned the kingdome of heauen and they in their ignorance and carnall reason thought it a very vnfit thing that he should speake of such matters to a woman they maruelled therefore that he would conferre with a woman Then from this that the Disciples did maruell and that not one or two but all of them to see Christ talke with a woman and maruelled for this cause for that they thought the matters he was wont to speake of were too high and excellent to be communicated to a woman we haue this Doctrine to learne That the basenesse of the persons to whom the Lord is wont to reueale himselfe is a matter of great offence vnto flesh and blood There is scarce any one thing that flesh and blood doth more repine at that more alienateth men from Christ and his Religion then this that he passeth by them that in the eye of the world are more worthy and calleth and reuealeth himselfe to such as are meane and vnworthy persons Brethren yee see your calling that is what manner of persons God is wont to call and to choose out of the world to make his peculiar people that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise c. 1. Cor. 1. 26 27 28. Our Sauiour calls the kingdome of heauen Matth. 13. 44. A hidden Treasure And surely there is nothing hides it more from men and makes them vnable to discerne this treasure then this The truth of this Doctrine we shall the
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
speech of a Cain Gen. 4. 9. Am I my brothers keeper Lecture the fiftieth Aprill 17. 1610. IOHN IIII. XXVIII IT followeth now that we come to the second point wherein this Woman shewed her zeale viz. in leauing her payle behind her And that we may ground our instruction well from this example obserue in it these points 1. She came for water and therefore sure had need and vse of water for some businesses she had to doe at home 2. Yet she leaueth both her water and her payle and the businesse she had to do at home 3. Why did she so Surely her heart was so taken vp with ioy that she knew Christ and with zealous desire to make him knowne to her neighbours that she came carelesse and forgetfull both of her water and of her payle and worldly businesse 2. Though it was not vnlawfull for her after she knew Christ to follow her worldly businesse yet she knew by doing it at this time she should haue sinned because shee should haue neglected a greater duty then the carrying home of her water or doing other of her worldly businesse she feared that she could not haue brought her neighbours soone enough to Christ if she had gone home with her water and therefore she had rather neglect both her water and her payle and the businesse she had to doe at home then to neglect a worke of farre greater importance euen the drawing of her neighbours to Christ. The Doctrine then that we haue to learne from this example is this That the man that knoweth Christ aright and is truely conuerted careth lesse for worldly things then he did before Before we confirme this Doctrine to preuent the mistaking of it two things must be obserued 1. Shee was not bound now she had found Christ and knew him to her comfort to forsake the world quite and giue ouer her worldly businesse There is no opposition betweene these things so as it should be necessary for all that desire to serue God and seeke his kingdome to giue ouer their worldly callings neither is this the way to perfection as Papists haue dreamed No man hath warrant to spend his whole time in priuate deuotion vpon pretence that he will forsake the world Indeed the Minister should say as the Apostles doe Acts 6. 4. Wee will giue our selues continually to prayer and to the ministration of the Word But no other Christian neede say so but rather should seeke to liue in such a calling as wherein he may haue somewhat else to imploy himselfe in for the profit of others Ezek. 18. 18. Because he hath not done good among his people he shall dye in his iniquity Christ vseth not to draw men from their callings but such onely as he chooseth to be his Ministers when the man that was dispossessed would haue continued with him he sent him away saying returne to thine own house Luk. 8. 38 39. The true cause why most men and women by following their worldly businesse loose all grace and become so earthly minded is not in their worldly callings but in themselues and their owne corruption There haue beene Christians that haue had great dealings in the world yet daily serued God and receiued thereby no decay of grace for in them they serued the Lord Christ Colos. 3. 24. Let Ioseph be an example for men in this case he had great dealings in the world both while he was in Potiphars house and specially afterward yet continued he a very religious and holy man And for women Let her be an example that is mentioned Pro. 31. A better huswife cannot be found verse 13. 15. 27. Yet her chiefe praise is this that she was a woman very religious verse 30. And therefore the Apostle speaketh to a Christian seruant hauing an Infidell to his master whose condition in that respect was hardest of all other 1. Cor. 7. 21. Art thou called being a seruant care not for it 2. She was not bound now she knew Christ to her comfort to cast away her payle now she had found this treasure to cast away her worldly goods Nay Religion bindeth a man to be a good husband to seeke to preserue and increase also that estate that God hath giuen him The eighth commandement that bindeth a man not to impaire but to increase so far as in him lyeth the good estate of his neighbour bindeth him much more to haue a care of his owne estate It is not lawfull for a man to be carelesse of his estate no not vpon pretence of charity or mercifulnesse to the poore as is plaine by that strait charge that is so often giuen vs to take heed how we become sureties for another man Pro. 11. 15. and 20. 18 and 22. 26. yea euen in releeuing the Saints we must haue respect to our ability Acts 11. 29. The goods that any man hath are not his owne but they are Gods gifts the siluer is mine and the gold is mine saith the Lord of hoasts Hag. 2. 9. and he is but the steward of them and shall be called to account how he hath vsed them My meate also which I gaue thee fine flowre oyle and hony wherewith I sed thee thou hast euen set it before them for a sweet sauour Ezek. 16. 19. And therefore to cast any of them away euen the least bit of bread oh that our gamesters and drunkards and Prodigals could beleeue this is a sin against God And that is the reason of that law Deut. 20. 19. Thou shalt not destroy the trees for thou mayest eate of them and of that commandement of our Sauiour Ioh. 6. 12. Gather vp the fragments that remaine that nothing bee lost These two points being thus premised let vs now proceed to the confirmation of the Doctrine This is a certaine fruit and sure note of a true Conuert he maketh not that account of worldly things as he did before But as the loue of worldly riches when it once seizeth vpon any heart it presently decayeth grace in it and draweth it away from the loue of heauenly things Matth. 13. 22. The cares of this world and the deceitfulnesse of riches choke the Word and maketh it vnfruitfull So on the other side when once God hath giuen a man a true taste and loue of heauenly things he shall grow to adistaste and light regard of worldly comforts Yea according to the measure of a mans inward loue and ioy he taketh in heauenly things shall his neglect and contempt of the world be in him The expectation and desire Abraham had of heauen made him willing to leaue his owne countrey and to continue out of it all his time The Church is said Apoc. 12. 1. To haue the moone vnder her feet that is all worldly things which like the Moone are subiect to continuall change The power that Gods grace hath this way may bee obserued in three points 1. It maketh a man willing to part with whatsoeuer is dearest to him in the world
men after them such as the Apostles were poore Fishermen of Galilee such as were commonly esteemed ignorant and vnlearned men Acts 4. 13 3. Such a kinde of preaching as is plaine and without all ostentation and shew of humane gifts as the Apostle protesteth his was 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome 2. Yea we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes then by such as haue beene farre more excellent and likely to doe good As he fed fiue thousand with fiue loaues and yet twelue baskets full of the fragments remained Matth. 14. 17. 21. and but foure thousand with seuen loaues and yet but seuen baskets of fragments remained Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans then either Mary or the two Disciples could doe with the eleuen Apostles Marke 16. 11 13. Yea she drew more to Christ at one time then we reade either the twelue Apostles that were sent forth to preach Matth. 10. Or the seuenty Disciples that were sent forth to preach Luke 10. Or Iohn the Baptist did at any one time Ioshua though a person farre inferiour to Moses in gifts and but his seruant yet was his gouernement blessed farre aboue Moses and the people much better in his time then they had beene in the dayes of Moses Insomuch as he in his age giues that testimonie of them Iosh. 23. 8. that they had stucke fast to the Lord euen to that day And there were many more conuerted by the Ministry of the Apostles then by Christ himselfe yea many that despised him while himselfe preached by their Ministry were conuerted to him Iohn 8. 28. When yee haue lift vp the Sonne of man then shall yee know that I am he 3. Yea we shall finde that God hath beene wont to prepare such of his seruants as by whom he hath intended to do greatest good to his Church by making them see how weake and insufficient they haue beene and by bringing them to a base conceit of themselues So dealt he with Moses Exod. 4. 10. with Esay Esay 6. 5. with Ieremy Chap. 1. 6. and with Paul 1. Cor. 2. 3. and 2. Cor. 2. 16. Would you know the reason why God giues the meanes to some and denyeth them to others more worthy then they why he blesseth the meanes to some and not to others why he vseth to worke by such weake meanes and more by them oft then by stronger Surely the reason is this that his glory might the more appeare in them whom he doth saue For if all should haue the meanes of grace or if all should profit by them that haue them Gods mercy should not so much be magnified in the conuersion of the Elect or if the Lord should vse to worke by strong meanes onely the glory of the worke would be ascribed to the meanes and not vnto him whereas now the whole praise redounds to the Lord himselfe 2. Cor. 4. 7. The excellency of the power is of God and not of vs. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise 1. To perswade all men if they want the meanes to seeke to God for them yea to perswade vs that haue the meanes to pray for them that want the meanes and cannot feele their owne want nor pray for themselues for 1. There is no hope God will saue men without meanes Rom. 10. 14. How can they beleeue vnlesse they heare 2. It is the Lord onely that withholdeth the meanes from them and who onely must giue them the meanes whoeuer be the instrument Matth. 9. 38. He is the Lord of the haruest and he only must send forth labourers into his haruest 3. Why doth he withhold the meanes because he hath no respect to them nor care of their saluation Act. 17. 30. The times of this ignorance God regarded not If men were perswaded of this they would not liue vnder a dumbe Ministry themselues yea they would pitty them more that doe 2. To persuade such as enioy the means yea the best meanes not to rest in this or to thinke it sufficient that they frequent the meanes but to seeke earnestly to God both before they come and after for his blessing and to carry themselues with that reuerence and deuotion while they are in the vse of the meanes as they may approoue themselues to him for 1. The best Ministry shall neuer doe thee good vnlesse the Lord worke with it as the water of Bethesda though it had vertue in it to heale all infirmities yet it cured none vntill the Lord had sent his Angell to stirre the water Iohn 5. 4. so though the Ministry of the Word haue a great vertue in it and be able to saue our soules Iam. 1. 21. yet can it conuert none vnlesse the Lord worke with it 1. Cor. 3. 7. Neither is he that planteth any thing nor hee that watereth but God that giueth the increase 2. If it doe thee no good it will doe thee hurt 2. Cor. 2. 16. It is a sauour of death where it is not a sauour of life 3. The true cause as thou hast heard why thou profitest not is because the Lord fauoureth thee not the Lord hath no respect vnto thee those whom the Lord loueth shall profit by the meanes yea by very weake meanes Thou hast enioyed great and excellent meanes a long time and canst not profit by them Consider the true cause of it Iohn 8. 47. Yee therefore heare not that is profitably for they all heard because ye are not of God If men were perswaded of this they would be troubled for their great vnprofitablenesse they would be more earnest with God for his blessing vpon his ordinance 3. To admonish Christians not to despise the Ministry of the meanest of Gods seruants but to reuerence Gods ordinance euen in the weakest Ministry I speake not this to countenance and iustifie the Ministry of euery one that taketh vpon him to preach or to tye Gods people to rest vpon them For I know well 1. There be many that runne before they bee sent Ier. 23. 2â—… 2. It were as intollerable bondage and tyranny to binde Gods people to rest vpon the Ministry of such as cannot instruct them as it were to compell infants to abide with such nurses as haue neither sucke nor food to giue them I dare not condemne such Christians as hauing Pastours in the places where they liue of meaner gifts do desire so they do without open breach or contempt of the Churches order to enioy the Ministry of such as haue better gifts and sometimes do leaue their owne to heare the other so they do it without contempt of their own Pastours and without scandall and offence to thâ—…mand their people Because 1. That though sundry of the hearers not of the Scribes and Pharisees onely but of Iohn
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
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.
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
10. And when he exhorts them to vnity and loue he tells them first they must with all holinesse and meekenesse and long suffering forbeare one another or else they can neuer keepe the vnity of the spirit in the bond of peace Ephes. 4. 2 3. And when he had exhorted them Phil. 2. 2. to be of one accord and of one minde he tels them verse 3. that if they would doe so they must in lowlines of minde each esteeme other better then himselfe 3. If we would all of vs striue to be zealous of Gods glory and carefull to set forward his worke The true way to haue peace on earth is to giue glory to God on high Luke 〈◊〉 14. Lecture the sixty sixth September 18. 1610. IOHN IIII. XXXVI XXXVIII THe Vse that the people of God that are hearers of the Word are to make of the former Doctrine is this That seeing there ought to be no emulation among the faithfull Ministers of Christ but how great inequality soeuer there be in their gifts or in the fruit of their labours or how great difference soeuer there be among them in iudgement yet they ought all to loue and esteeme one of another That therefore the people of God ought to esteeme and reuerence all Gods faithfull Ministers heare all reioyce in all praise God for all notwithstanding any diuersity of gifts or difference in iudgement that they may discerne among them That as it is made a note of a mans sincerity in the loue of the Saints when he loueth all the Saints Ephes. 1. 15. Colos. 1. 4. Philem 5. because it is euident such a one loueth a righteous man in the name of a righteous man not in any carnall respect Matth. 10. 41. so this is a note of a mans sincerity in his loue to Gods Ministers when he loueth all Gods Ministers because this sheweth he loueth a Prophet in the name of a Prophet and not in any carnall respect Matth. 10 41. True it is that Christians may acknowledge a difference in the gifts of Teachers and preferre one before another yea they should seeke to haue iudgement that they may be able to doe it It is Pauls prayer for the Philippians Philip. 1. 9 10. This I pray that your loue may abound yet more and more in knowledge and in all iudgement that yee may discerne the things that excell Yea they may desire to enioy the benefit of the best gifts to heare him that hath the best gifts The speech of the Apostle is generall not to the Ministers onely but to the people in the Church of Corinth 1. Corinthians 12. 31. Desire euen with zeale and holy emulation the best gifts And the rule which you should follow in discerning who hath the best and excellentest gifts is this As in generall all men ought to esteeme that the best gift whereby the Church is most edified it is the Apostles reason 1. Cor. 14. 4. He that prophesieth is greater than he that speaketh with strange tongues because he edifieth the Church more So in particular euery man is bound to be most thankefull to God for and esteeme best of that Ministry whereby himselfe hath receiued most good By this reason Paul challengeth respect and reuerence among the Corinthians aboue other Teachers 1 Cor. 4. 15. Though yee haue ten thousand instructers in Christ yee haue not many fathers Thou hast cause to say He is a good Preacher by whom thou findest thou hast profited in knowledge and grace whatsoeuer other men think of him Thou maist say as 1. Cor. 9. 2. If he be not a good Preacher vnto others yet doubtlesse he is vnto me And indeed he onely is able truely to commend a Preacher that can shew â—…e hath profited and receiued good by his Ministry when not his tongue onely but his life commendeth his Teacher when the knowledge faith and sanctification thou hast receiued by his Ministry commends him then thou commendest him well 2. Cor. 3. 2. Ye are our Epistle of recommendation written in our hearts that is wherein we doe inwardly and heartily reioyce which is vnderstood and read of all men 2. Yea more than that euery Christian should desire to heare such to liue vnder such a Ministry as he may profit by It should not content a man that the Ministry he liueth vnder is a preaching Ministry vnlesse it be such a one as he may profit by such a one as if he be but a babe in Christ can giue him milke speake to his capacity teach him plainely and familiarly and such a one as if he be past a childe growne to further ripenesse is able to giue him stronger meate It is noted for a property of the ordinance of God that it is able to build further to goe forward with Gods building Acts 20. 32. And Gods people should desire the sincere milke of the Word that they might grow thereby 1. Pet. 2. 2. Many Christians doubtlesse are too indifferent in this point they respect not this in the Ministry they liue vnder though it be such as they cannot profit by they care not they grieue not they seeke not further they make Gods seruice nothing but a matter of formality and indifferency And this indifference in the people maketh many Ministers more idle and carelesse in stirring vp Gods gifts in themselues than otherwise they would be But though the people may acknowledge a difference in the gifts of Teachers and ought not to rest in any Ministry they cannot profit by yet are they not to despise any Many hearers offend much in a partiall and factious estimation they haue the Ministers of the Gospell in And this partiality I finde ariseth from two grounds 1. The respect they haue to difference of iudgement that is among vs in smaller matters such as I spake of the last day for in this respect there be many that affect such onely as are of their owne mindes with the dislike of all others that are of another iudgement One sort haue this preiudice against them that dislike the ceremonies that for that very cause they despise them refuse to heare them speake all euill of them whatsoeuer their gifts or doctrine or life be Another sort conceiue such a dislike against them that are conformable as they will not acknowledge nor make vse of the excellent gifts God hath bestowed vpon such onely for this cause 2. The second ground of this partiality is the respect they haue to the great difference of gifts that is among Preachers and in respect of this there be many that will heare and follow and admire some teachers whom they iudge to be of excellent gifts but despise and contemne all others This factious disposition in the hearers of Gods Word hath in all ages beene the cause of much confusion in the Church of God and greatly hindred the fruit of the Gospell of Christ. So when Paul complaineth 1. Cor. 1. 11. that hee heard there were contentions among them he giueth
mercy toward his Church Christ in his great triumph ouer Sathan and all the enemies of our saluation when hee ascended vp on high and led captiuity captiue gaue gifts vnto men in this great variety To some he gaue the gifts fit for Apostles to some for Prophets to some for Euangelists to some for Pastours to some for Teachers Ephes. 48 11. Secondly this was necessary in respect of the seuerall dispositions of Gods people for as it is with the bodies of men all like not the same meate and therefore God in his goodnesse hath prouided such variety of his creatures to serue euery appetite So for some this mans gift is fittest others will profit more by anothers gift yea the same man may for knowledge profit best by one mans gift for memory by ano thers for conscience and affections by a third man Iohn had one gift meete for the disposition of some kinde of men and our Sauiour a very diuerse gift from his yet more meete for the disposition of some kinde of men Matth. 11. 17 19. Thirdly the Lord hath done this for the increase of loue and vnity among his seruants that we might see the need we haue one of another euen of euery one of Gods seruants and so might loue and esteeme of all accordingly 1. Cor. 12. 21. The eye cannot say to the hand I haue no neede of thee nor the head againe to the feete I haue no neeede of you So that to conclude this first reason If Christians were as they should be it would be a great benefit to them to heare if it were possible all Gods seruants It was so to the first and Primitiue Church of Ierusalem when all the Apostles and sundry other worthy men did exercise their Ministry at Ierusalem the faithfull did greatly profit in knowledge and grace by the great variety of Gods gifts in his seruants as it appeares by many testimonies the Holy Ghost giueth of them Acts 2. 42 46. and 4. 32 37. We might see iust cause if the fault were not in our selues to praise God for his great bounty in bestowing such plenty and variety of his gifts and we might also receiue good by euery one whether Paul or Apollo or Cephas all are yours 1. Cor. 3. 22. But this that God hath giuen for so great a benefit most men through their corruption haue turned to a great mischiefe It were a great benefit to some if they neuer had heard any but their own Pastours for by hearing men of other gifts which they better affect they grow to a loathing of the gifts of their own Pastour and of all other men but this shall doubtlesse tend to their further condemnation if they profit not but receiue hurt by this great variety of gifts God hath bestowed vpon his seruants as is plaine by that exprobration our Sauiour vseth against the Iewes that profited neither by Iohns ministry nor by his Luke 7. 31 35. Secondly euen where there is apparant inequalitie of gifts to be discerned yet no one should be so admired as that others should be despised For first a man may be a faithfull Minister sent and approued of God and yet his gift farre inferiour to other of his fellow-seruants euen he that receiued but two talents and gained but other two with them had the commendation of a faithfull seruant as well as he that receiued fiue and gained fiue Matth. 25. 22 23. Secondly the Word of God should be esteemed and receiued not for his sake that bringeth it but for his sake that sendeth it euen the Scribes and Pharisees so long as they sate in Moses chaire and taught nothing but the Doctrine of Moses were to be respected in that which they taught though they were most wicked men Matth. 23 2 3. And the contempt that is done to the Ministry of the meanest whom Christ sendeth is done to him Hee that receiueth whomsoeuer I send receiueth me Ioh. 13. 20. and he that despiseth him despiseth Christ Luk. 10. 16. Thirdly thou maist profit by him that hath the least gift if the fault be not in thy selfe Euery gift that the meanest of Gods seruants hath is giuen him for the profit of the Church 1. Cor. 12. 7. Yee may all prophecy one by one that all may learne and all may bee comforted 1. Cor. 14. 31. for thy profit dependeth not so much on the gifts of the teacher as on Gods blessing it is God that giueth the increase 1. Cor. 3. 7. and who can tell whose Ministry he will blesse most the winde bloweth where it listeth Iohn 3. 8. And he oft worketh most mightily by the weakest meanes my strength is made perfect in weaknesse saith he 2. Cor. 12. 9. And that which is said of the workes of mercy Eccl. 11. 6. In the morning sow thy seed and in the euening withhold not thine hand for thou knowest not whether shall prosper either this or that may fitly be alluded to in this case heare one of Gods seruants as well as another at one time as well as at another for thou knowest not whose Ministry it is what Sermon it is that God will please to worke most within thy heart and make most effectuall to doe thee good THE SIXTIE SEVENTH LECTVRE ON SEPTEMBER XXV MDCX. IOH. IIII. XXXIX XL. And many of the Samaritans of that City beleeued on him for the saying of the Woman which testified He told mee all that euer I did So when the Samaritans were come vnto him they besought him that he would tarry with them and he abode there two daies WE haue already heard in the eight former verses what speech passed betweene Christ and his Apostles after the woman of Samaria was gone from him to call her neighbours And therein we haue heard that our Sauiour so soone as she was gone from him did foresee what successe she would haue and what a number of her neighbours she would draw vnto him The expectation of their comming filled his heart with such ioy and desire of their saluation that he forgat his hunger and the faintnesse of his body yea he vseth it as a reason to stir vp his Disciples to zeale and diligence because they should by and by see by the great number of the Samaritans that would flocke vnto him that Gods people were now prepared to receiue the Gospell In these words and the two verses following the Euangelist declareth how that was indeed fulfilled that our Sauiour did foresee and speake of for many of the Samaritans come to him and bring with them hearts well prepared to receiue good by him They beleeued in him before they came to him vpon that which the woman had spoken of him they came to him with a desire to be instructed by him and therefore they entreate him to make some abode with them and when they had preuailed with him so far as that he was content to lodge with them two daies they made good vse of him while they
of the great successe his Ministry had among them at his first comming vnto them Gal. 4. 13 14 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch saith Acts 13. 48. that at the hearing of them as many as were ordained to eternall life among them beleeued These Cautions being premised we shall yet finde the Doctrine to be most true That euen among the Elect themselues there is great difference to be obserued in their receiuing and profiting by the meanes of their first Conuersion vnto God See the proofe and confirmation of this Doctrine in three seuerall points 1. A man may be the Elect Childe of God and be a fruitlesse hearer of some good Preachers and yet profit by some other The Ministry of Iohn the Baptist was a very holy and powerfull Ministry and the whole drift of it was to draw men to beleeue in Christ and yet many of Gods Elect that had heard him could not be conuerted by him to the Faith which yet afterward when they came to be hearers of Christ himselfe became true Beleeuers and said Iohn did no miracle but all things that Iohn spake of this man were true And many belieued on him there Iohn 10. 41 42. So it is euident that many of those fiue thousand that were conuerted by two Sermons that Peter made Acts 4. 4. had heard Christ himselfe preach sundry times as is plaine by Luk. 19. 48. and 21. 38. where it is said that at Christs preaching in the Temple immediatly before his Passion all the people resorted daily to him to heare him yet could not be conuerted by him By stronger and more excellent means they could not be conuerted and yet were conuerted by weaker means 2. A man may be a fruitlesse Hearer a long time euen of that Ministry that God hath ordained to conuert him by and yet afterward profit by it With many of his Elect the Lord hath beene faine to stand long at the doore and knocke as he speaketh Reuel 3. 20. before he could get entrance into their hearts to continue the meanes long vnto them before they haue profited by them Many of Gods children haue beene like young Samuel 1. Sam. 3. 10 the Lord hath called them oft by the Ministry of his Word before they could answer him or once discerne that it was he that spake vnto them There hath beene many a one that hath beene a hearer a long time before he hath beene wonne vnto God yea that hath heard the same Preacher many a time without all fruit by whose Ministry at the last he hath beene conuerted vnto God There were many of Gods Elect that heard that powerfull Sermon of Peter mentioned Acts 2. and profited not by it which yet hearing him at another time were conuerted by him for those two thousand that we reade were added to the Church in Ierusalem Acts 4. 4. and that by his Ministry as may appeare Acts 3. 12. 48. had certainely heard that Sermon and seene also the fruit of it as is plaine by that we reade Act. 2. 5 6. for the multitude of them that were in Ierusalem heard that Sermon 3. A man may be the Elect childe of God though he can receiue no good by the most powerfull and fruitfull Ministry till God haue prepared him by humbling him greatly through fore affliction Paul himselfe may be a notable example for this It is not to be doubted but that he liuing in Ierusalem while all the Apostles continued there for he was brought vp in that City at the feet of Gamaliel Acts 22. 3. and there he gaue consent to the death of Steuen Acts 8. 1. and there hee began to persecute the Saints Act. 26. 10 11. and the Church did so flourish there did heare the Apostles preach sometimes and heard Steuen dispute with the Libertines and Cyrenians Acts 6. 9. and yet till God by his mighty hand had humbled him all this did him no good at all The Reasons and grounds of this Doctrine are principally three 1. The Elect of God haue no better hearts by nature than the worst of all the Reprobate haue Till God be pleased to call them to open their eares and incline their hearts they are euery whit as backeward and vntoward as the worst they are by nature the children of wrath euen as others Ephes 2 3. 2. The Conuersion of Gods Elect depends wholly vpon the free pleasure and will of Almighty God and not vpon any thing that is in man himselfe The Winde bloweth saith our Sauiour Iohn 3. 8. where it listeth and when it listeth also so is euery one that is borâ—…e of God Of his owne will saith the Apostle Iames 1. 18. begat he vs with the word of Truth 3. The Lord hath herein had respect vnto his owne glory Which this way is better seene and manifested than otherwise it could be for if all the Elect should profit by euery good Minister of God or if they should profit presently so soone as euer they doe enioy the meanes of grace certainely the glory of this mighty worke of God would be ascribed either to the meanes or vnto some good inclination that is in our owne hearts and not to the Lord himselfe onely This Doctrine we may make good Vse of both towards our selues and towards others also First let no man abuse this Doctrine vnto Presumption and say I may be Gods Elect child though Ineuer receiued good yet by any Sermon in my life But let euery man account it a fearefull signe and a iust cause of trembling if God haue giuen him good meanes of grace and he hath enioyed them long euen such meanes as he hath seene many others haue receiued great good by and yet he cannot profit by them he cannot beleeue and obey the truth For 1. It is no small sinne to neglect or not to receiue good by the meanes of grace If it were our Sauiour would not haue spoken of it as he did Matth. 10. 15. Uerily I say vnto you it shall be more tolerable for the Land of Sodome and Gomorrah in the day of Iudgement than for that City 2. If a man do wittingly neglect to regard and obey the meanes of grace presently so soone as God offereth them vnto him while it is called to day he is in danger to be giuen vp of God vnto hardnesse of heart Heb. 〈◊〉 13. 3. Though it be not alwaies as we haue heard in the Doctrine yet it is for the most part a signe of a man that God hath not ordained to life but determined to destroy to enioy long excellent meanes of Conuersion and Repentance and to receiue no good by them as I shewed you euen now out of Ioh. 8. 47. and 2. Chron. 25. 16. And as is also plaine by that speech the Lord vseth Pro. 1. 24. 28 29. because I haue called and yee refused I haue stretched out my hand and no man
giue a sweet rellish to all Gods blessings Ioh. 29. 3. 7. Iob speaking of the comfort he tooke in all Gods blessings in the time of his prosperity in the recreations and delights of his youth in his house in his children in his riches in the honour that God gaue him he alledgeth this for the reason of it Verse 3. His light shined vpon my head Yea euen in affliction it would make vs comfortable Rom. 5. 3. Neither doe we so onely but we reioyce in tribulations and without this we can haue no true ioy but eyther 2. Cor. 5. 12. reioyce in the face not in the heart or for a very short moment our ioy will be as Eccles. 7. 8. like the noise of thornes vnder the pot so is the laughter of fooles Thirdly it would make vs able to go to God in prayer at all times with boldnesse and delight Iob 23. 26. Thou shalt then delight in the Almighty and lift vp thy face vnto God But on the contrary he that wants this assurance can take no comfort or delight in prayer will he delight himselfe in the Almighty will he alwaies call vpon God Iob 27. 10. Fourthly to conclude we haue no true Faith vnlesse we striue for this assurance and what haue we to yeeld vs comfort in life or death if we be without Faith Without faith it is impossible to please God Heb. 11. 6. Now though a man may haue a true Faith and yet so weake that he may want this assurance for a time or haue it in great weakenesse yet without a mourning for and striuing against our doubtings without a seeking for this certainety there can be no true Faith in vs the poore man whose childe was possessed had much vnbeliefe and doubting in him but he wept for it and cryed to Christ for help against it Mar. 9. 24. For Gods Spirit wheresoeuer it is lusteth against the flesh Gal. 5. 17. That makes the Apostle say Heb. 3. 6. His house we are if we hold fast our confidence and the reioycing of our hope vnto the end Now if we desire to attaine to this certaine assurance of Gods fauour and of our saluation to keepe it when we haue it to recouer it when we haue lost it I will shew you some of the principall meanes whereby this may be obtained The first is to esteeme highly of it and account it our chiefe treasure and happinesse for then our heart will be euer vpon it then we will looke to it and be affraid to lose it where your treasure is there will your heart be also Matth. 6. 21. the wise Merchant when he had found the treasure and resolued to purchase it by parting with all that he had did hide it so that he might not lose it Matth. 13. 44. The chiefe cause why many haue so little assurance of their saluation is for that they make no reckoning of it there be a thousand things they regard more than it Dauid made another manner of reckoning of it Psal. 4. 6. Many say who will shew vs any good but Lord lift vp the light of thy countenance vpon vs. As if he should say Let me see it and be assured of it that will suffice me And 63. 3. Thy louing kindnesse is better than life And 80. 7. Cause thy face to shine and wee shall be saued The second meanes is to vse diligently and conscionably the exercises of Religion and parts of Gods worship for they are all ordained of God to worke this assurance in our hearts First the reading of the Word 1. Iohn 1. 4. These things write we vnto you that your ioy may be fuâ—…l Secondly the hearing of the Word Luke 1. 77. The ministry of the Word is ordained of God to giue knowledge of saluation to his people for the remission of their sinnes Thirdly the receiuing of the Sacrament for euery Sacrament is ordained to bee a seale of the righteousnesse of Faith Rom. 4. 11. Fourthly Prayer Iohn 16. 24. Aske and yee shall receiue that your ioy may bee full And this may be said generally of all the exercises of Religion Therefore Dauid giues this for one reason why he did so desire to dwell in Gods house that he might behold the beauty of the Lord Psal. 27. 4. A chiefe cause why many want this assurance is for that they vse not these parts of Gods worship constantly and conscionably The third meanes is to keepe a good conscience carefully Pro. 15. 15. A good conscience is a continuall feast Peace and confidence is oft ascribed to the practice of piety Matth. 7. 24. Hee that heareth of me these words and doth the same is like to him that builds on a rocke Experience and practice of godlinesse are chiefe meanes to worke this full assurance 1. Tim. 6. 18 19. Charge them that are rich that they doe good laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 2. Pet. 1. 5. Ioyne vertue with faith and with vertue knowledge temperance patience godlinesse brotherly kindnesse loue Then followeth verse 10. Giue diligence to make your calling and election sure for if you doe these things ye shall neuer fall And verse 11. For by this meanes an entrance shall bee ministred to you aboundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. On the other side the chiefe cause why many can neuer grow to any assurance and many hauing had it haue lost it is the neglect of a good conscience their falling into sinnes against their conscience Me thinkes this should haue great force to restraine men from sin see what adoe Gods deare seruants haue had to recouer their certainty and comfort when they haue falne into foule sinnes Psal. 51. 8. Make me to heare ioy and gladnesse Verse 11. Cast me not away from thy presence Verse 12. Restore me to the ioy of thy saluation The fourth meanes is to obserue our owne waies diligently and when we haue slipped into any sinne to humble our selues speedily before God in the sense and acknowledgement of it and to seeke peace with him This is a sure way to preserue our assurance Iob 13. 15. Though hee slay me I will put my trust in him and I will reproue my waies in his sight Psal. 32. 5. Then I acknowledged my sinnes vnto thee neither did I hide mine iniquity for I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne And this all Gods children haue oft found by experience that they neuer had a more sweet sense and assurance of Gods loue than when they most deepely humbled themselues before him in the free acknowledging and bewailing of their sinnes When they haue sowed most teares this way they haue reaped most ioy Psal. 126. 5. When they haue beene most ready to accuse themselues the Lord hath beene most ready to iustifie them as we see
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
he expostulateth no further with him concerning his infidelity but perceiuing that his minde was so oppressed with griefe that he could not regard nor be affected with that which was said concerning his sinne he beares with him in it and saith no more of his sinne Secondly that he yeeldeth vnto his importunity and healeth his sonne as he had desired Thirdly and lastly he grants him more than he did desire or could hope for at his hands for whereas he desired only that he would go downe and heale his sonne verse 47 49. and that would haue required some time Christ doth immediately deliuer his childe from all his paine and danger and restoreth him to health And for the Reason that moued Christ to shew such respect to this weake man which is the third point I told you is to be obserued in the Text though it were chiefly in himselfe euen in his owne mercy he shewed mercy on him because it pleased him so to doe Rom. 9. 18. yet had he doubtlesse respect vnto those small seedes and beginnings of Faith and vprightnesse of heart which he discerned in him He saw first that he came to him for helpe with an honest heart and perswasion that he was able and willing to doe him good secondly that he was constant and importunate and would not be driuen away by the repulse he receiued from him And for this cause had Christ so great respect vnto him notwithstanding all the faults and weaknesses that he discerned in him Then from these three points thus obserued in the Text this Doctrine ariseth for our instruction That the Lord is not wont to reiect his seruants for any of their infirmities True it is the Lord is not so blinded with affection towards his children as he cannot see any fault in them or doteth so vpon them as to delight in their blemishes or is so indulgent towards them as he is loth to grieue and displease them as many foolish parents are for first he mislikes and is displeased euen with the least fault he sees in any of his children Hab. 1. 13. He hath pure eyes and cannot see euill he cannot behold wickednesse See this in the angry reproofes that Christ hath beene wont to giue euen to his best beloued Disciples euen for their ignorance are ye also yet without vnderstanding Doe yee not yet vnderstand Matth. 15. 16 17. and for their weakenesse of Faith ô faithlesse and peruerse generation how long shall I be with you how long shall I suffer you Matth. 17. 17. and therefore none that hath grace may please himselfe in the least of his corruptions but ought to be grieued and humbled for it Yea if his children doe slip into any foule faults hee will as sharply correct them as he will doe any other Amos 3. 2. You onely haue I knowne of all the families of the earth therefore I will visit you for all your iniquities See an example of Gods seuerity towards Moses for delaying the circumcision of his son in the Iune the Lord met him and sought to kill him that is he did breake forth vpon him by some grieuous iudgement that was so sensible as both Moses and Zipporah tooke notice of it and of the cause of it too viz. the neglect of circumcising their son Exod. 4. 24. yea the Lord will sooner beare with grosse sinnes in others than with the appearance and shew of euill in his owne The Lord your God is a iealous God among you Deut 6. 15. and a iealous husband cannot endure so much as the shewes of vnchaste loue in his wife towards another in lookes or talke or gesture or secret company And therefore the nearer any man drawes to God in a profession of piety and religion the more carefull had he need be to looke to his waies And he is a mad man that imagines because he is a professour God will beare with him in his sinnes And yet for all this the goodnesse of the Lord is certainely wonderfull this way in bearing with his seruants and not reiecting them for their infirmities for besides that none of all their frailties shall be imputed vnto them to their condemnation Rom. 8. 1. He seeth no iniquity in Iacob nor transgression in Israel Num. 23. 21. He doth so passe by many of the foule infirmities of his children as he doth not so much as correct them in this life for them nor checke them nor make any mention at all of them And this is surely very admirable considering how iust the Lord is and how he hates sinne which made the Prophet to burst forth into that admiration Micah 7. 8. Who is a God like to thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage This we shall the better beleeue to be so by considering three points First that though the Lord hate all sinne euen in his owne seruants and they dislike themselues for it yet he liketh neuer the worse of them for their frailties Iob we know shewed great impatiency Iob 3. insomuch as afterwards when he considered how he had carryed himselfe he saith Chapt. 42. 6. I abhorre my selfe and repent in dust and ashes but God seeth no such matter in him God counteth him a most patient man when he condemned himselfe God iustified him Ioh 42. 7 8. and twice chargeth his friends thus Yee haue not spoken of â—…e the thing that is right like my seruant Iob. The like we shall see in Dauid he complaineth of himselfe Psalme 40. 12. that his sinnes were more than the haires of his head therefore his heart failed him But the Lord had a farre better opinion of him than he had of himselfe for thus God saith of him 1 Reg. 14. 8. that he had followed him with all his heart and done onely that that was right in his eyes Secondly these very workes wherein his seruants haue shewed much frailty he hath accepted of and taken them in good part and hath not beene wont to reiect the good workes they haue performed because of the corruption they haue shewed in them 2. Chron. 6. 8 Whereas it was in thine heart to build an house to my Name saith the Lord to Dauid yet was it ignorantly and fondly done of him to purpose such a thing without warrant from God as appeareth spake I a word to any of the iudges of Israel whom I commanded to feed my people saying why haue yee not built me a house of Cedars 1. Chron. 17. 6. thou didst well in that thou wast so minded The like to this we may see in a prayer Dauid made Psal. 31. 22. I said in my haste I am cast out of thy sight and what more wicked or corrupt thought could any man haue in prayer yet marke what followeth Yet thou heardest the voice of my prayer when I cryed vnto thee God reiected not his prayer though it were tainted with so foule a corruption But what speake we of Dauid Esay
art thou cast downe O my soule and why art thou disquieted within me True it is that euery Christian man hath in himselfe cause enough of sorrow and he ought to mourne not onely for euery euill action that he hath committed through infirmity but euen for the wants and corruptions that he espieth in his best works for so did Paul euen for this cause O wretched man that I am saith he Rom. 7. 24. Yea he is onely an happy man he onely shall find true comfort that is able so to mourne Mat. 5. 4. yet hath he not so much cause of sorrow in himselfe as he hath to reioyce in the Lord yea it is a greater sinne not to reioyce in Gods goodnesse than not to mourne for his owne corruption Therefore it is very well worth the obseruing how often and with what earnestnesse this duty is enioyned the faithfull by the Lord Be glad in the Lord and reioyce ye righteous and shout for ioy all ye that are vpright in heart Psal. 32. 11. Finally my brethren reioyce in the Lord Phil. 3. 1. Reioyce in the Lord alwaies and againe I say reioyce Phil. 4. 4. Reioyce euermore 1 Thess. 5. 16. To conclude therefore this first encouragement I would haue these men to consider First they dispraise the Lord their Master much by being so heauy and vncomfortable As the King that Nehemiah serued could not abide to see his seruants sad Neh. 2. 1. no more can the Lord he delighteth in the peace and comfort of his seruants Psal. 35. 27. and is much offended with them if they serue him not with ioyfulnesse and with a good heart considering how bountifull and good a Master he is Deut. 28. 47. Secondly that they discredit their Masters seruice and do what lieth in them to alienate mens hearts from the liking of it And indeed what one thing causeth naturall men more to dislike Religion than this whereas God maketh this the onely priuiledge of his seruants and that that should greatly commend his seruice vnto men Esa. 65. 13 14. that when others shall be ashamed and cry and howle his seruants shall reioyce and sing The second encouragement that this Doctrine yeeldeth to the godly is this It may make them willing and desirous to serue the Lord to the vttermost of their endeauour and euen to thrust and enforce themselues gladly to doe him any seruice The most men we see do flie Gods seruice and count it more base and painfull than any bondage and drudgerie in the world as the Israelites did esteeme the house of God to be an house of greater bondage and misery than Egypt it selfe Were it not better for vs to returne into Egypt say they Numb 14. 3. Yea we shall find that Gods owne children haue oft times no heart at all to do him that seruice that he requireth but are ready to shift it off as Ionah did Ion. 1. 2 3. and the chiefe thing that alienateth mans heart from religious duties is this That men find they cannot performe them in that manner that God requireth and therefore they haue no heart to do any thing at all It was the excuse that the vnprofitable seruant made for his idlenesse and doing nothing in his Masters seruice I knew thee that thou art a hard man saith he Matth. 25. 24. And indeed if the Lord our God were so hard and strict a Master as would accept of no seruice vnlesse it were done in all points according to his commandement and would beare with no frailties and infirmities in his seruants what mortall man could serue him with any comfort and delight True it is and it cannot be denied that that to the naturall man it is vtterly impossible to doe that seruice God requireth That which our Sauiour speakes of the couetous man may be said also of the voluptuous proud malicious and ignorant man Luke 18. 25. It is easier for a Camell to go thorow the eye of a needle than for him to enter into the Kingdome of God Yea it is certaine that euen to the regenerate man Gods seruice is painefull and full of difficulty This we shall find said of the first degree of it viz. the forsaking of our selues and of all knowne sinnes If any man will come after me let him deny himselfe and take vp his crosse daily and follow me Luke 9. 23. Resist not euill but whosoeuer shall smite thee on the right cheek turne to him the other also and is any man will sue thee at the law and take away thy coat let him haue thy cloake also Mat. 5. 29 30. And the like may be said of euery spirituall duty To say a prayer is an easie thing but no man can pray aright without great striuing and labour Lift vp thy prayer Esa. 37. 4. Unto thee O Lord do I lift vp my soule Psal. 25. 1. Striue together with me in your prayers to God for me Rom. 15. 30. To sit at a Sermon an houre is an easie thing but to heare as we ought to heare is a painfull thing to incline our eare and to apply our heart Pro. 2. 2. And in a word to make a profession of Religion as most men do hath no hardnesse in it but the whole course of his life that is a Christian indeed and not in shew onely is called by our Sauiour a striuing to enter in at the strait gate Luke 13. 24. But yet if we knew well the disposition of this Master whom we serue and in what manner he requireth seruice of vs we would confesse that his seruice hath neither any impossibility nor hardnesse in it at all but we would acknowledge that to be most true which both our Sauiour and the Apostle speake of Mat. 11. 30. My yoke is easie and my burden is light 1 Ioh. 5 3 His commandements are not grieuous Yea we would account his seruice the most perfect freedome and esteeme it to be the greatest happinesse in the world to be admitted vnto it That which the Queene of Sheba spake of Salomons seruants may much more fitly be spoken of them that serue the Lord 1 Reg. 10. 8. Happy are thy men and happy are these seruants which stand continually before thee When God first established his Worship vnder the Law the people did so striue who should be most forward in seruing him euen to the parting with of their goods by contributing to his Tabernacle as that Moses was faine by solemne proclamation to stay them Exod. 36. 6. And in the first times of the Gospell men were so forward in offering themselues to serue God in the worke of the Ministry though that calling was then subiect to much more hardnesse and danger than now it is and women also were so forward in offering themselues to serue him in the office of Church-Widowes which you know required much base and painfull seruice that the Apostle was faine to giue charge not to admit all that so offred themselues but such onely
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