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
10. which on the other daies they are not 3. It is not to be denyed but some Christians may and ought to spend more time in the exercises of Religion then other some Such as are of wealth and ability to liue of themselues are more bound to frequent the publike exercises on the weeke day then poorer men Such as by their callings haue more leisure and freedome from worldly employment then such as haue more necessary and important businesse Of rich men it may be said There is a price put into their hands to get wisedome Pro. 17. 16. That maketh the Apostle speake as he doth of the priuiledge that the single person hath aboue the marryed the vnmarried man careth for the things that belong to the Lord how hee may please the Lord The vnmarried woman careth for the things of the Lord that shee may bee holy both in body and in spirit 1. Cor. 7. 32 34. and the widow also shee that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day 1. Tim. 5. 5. Whereas verse 14. Other women haue other imployments Such a widdow was Anna Luke 2. 37. she departed not from the Temple but serued God with fasting and prayer night and day Lecture the one and fiftieth Aprill 24. 1610. IOHN IIII. XXVIII XXIX IT followeth that we come now to shew what is to be said for the defence and encouragement of those men that not contenting themselues to serue God vpon the Sabbath do vpon the weeke daies leaue their worldly businesse and spend much time in Gods worship And that I will deliuer for the better helpe of your memory and mine owne in fiue principall and chiefe points 1. Euery Christian is bound to serue God not vpon the Sabbath onely but to spend some part of euery day in Gods worship This was signified in the Law 1. When God commanded there should be a morning and euening sacrifice offered euery day Exod. 29. 39. And the King is commanded notwithstanding all his weighty imployments to reade some part of Gods Word euery day Deut. 17. 19. and that we should pray euery day it is euident by the fourth petition of the Lords pray Therefore we reade that Gods seruants did set themselues certaine times for prayer euery day and obserued them precisely Psalme 55. 17. Dan. 6. 16. and yet both these were men that had much businesse Reasons for this are these 1. Though the Sabbath in a speciall sort be called the Lords day yet is euery day his too Psal. 74. 16. Therefore as the Apostle prooues we must glorifie and serue God with our bodies as well as our soules because they are both his 1. Cor. 6. 20. so may we prooue that God is to be serued euery day as well as on the Sabbath day because euery day is his 2. If we do not by this meanes euery day stirre vp quicken and nourish Gods grace in our selues The deceitfulnesse of sinne and Sathan and worldly occasions will by little and little harden vs and steale away our hearts from God security will creepe vpon vs before we be aware Heb. 3. â—…3 And the more dealings a man hath in the world the greater cause he hath to feare this That is the reason that is giuen why the Lord will haue the King to read euery day Deut. 17. 20. That his heart bee not lasted vp and that he turne not from the commandement 3. The little time spent in Gods seruice euery day will bring Gods blessing vpon the whole day and vpon the businesse and occasions of that day As the first fruits that Gods people gaue to him brought his blessing vpon all the rest Deut. 26. 10 11. It is that that giueth vs a sanctified vse of the day and of all the comforts of it of our owne labours and of the labours of our seruants 1. Tim. 4. 5. So that when a man shall remember how many houres in euery day he hath spent in sleeping eating drinking and sporting and how few houres yea minutes of the day he hath bestowed on the Lord and on his owne soule he shall haue cause to complaine as Iob 7. 6. My dayes are swifter then a Weauers shuttle and are spent without hope 2. It is lawfull to haue publike assemblies to keepe Lectures and Exercises not on the Sabbaths onely but on other daies also and for Gods people to frequent them This is euident in the practise and example of the Primitiue Church and of our Sauiour himselfe It is spoken to the praise of Gods people in the Primitiue Church that they continued daily with one accord in the Temple Acts 2. 46. And Luke 19. 47 Christ taught daily in the Temple and had a great audience verse 48. All the people hanged on him and 21. 37 38. In the day time he taught in the Temple and at night hee went out to the mount of Oliues and in the morning all the people came to heare him in the Temple Mar. 8. 13. We read that a very great multitude had followed him and continued with him three daies and some of them came from farre so that besides those three daies they spent some good time in comming to him and going backe If it had not beene lawfull to keepe Lectures and exercises vpon weeke dayes doubtlesse he would not so vsually and often haue preached on those dayes and if it had not beene lawfull for Gods people of all sorts to frequent them surely he would not haue suffered them to doe it he would haue reprooued them for it So that he that shall reprooue or deride or blame Gods people for this out of doubt he hath not the spirit of Christ in him 3. Though no man be so expresly and particularly commanded to goe to Sermons on the weeke day as on the Sabbath yet all that are able to doe it whose necessities will permit them are as well bound to goe to Sermons on the weeke day as on the Sabbath God requires more seruice of euery man then he hath expressely and particularly commanded Besides the sacrifices that God had expresly commanded there were free offerings vnder the Law which men of their owne voluntary will did bring vnto God Leuit. 1. 3. and 7. 16. None were expresly commanded to goe vp to Ierusalem at the three feasts but onely the males Exod. 34. 23. nor among the males any that were vnder 20. yeares of age for such onely were wont to be numbred Exod. 30. 4 and yet we finde that Elkanah was wont to take with him all his family his wiues his sonnes and daughters euery yeare to those feasts 1. Sam. 1. 4. 21. So did the blessed Virgin euery yeere keepe the Passeouer at Ierusalem with her husband And our Sauiour himselfe when he was but twelue yeares old was wont to goe with them Luke 2. 41 42. If any shall obiect and say that God alloweth no will-worship but hath straightly charged vs in his worship
and new functions were wont to bee confirmed by miracles 378. We need none now 378. Popish miracles are false and counterfeit 379. They are not done by the power of Christ 449 Christ shewed his power most in curing the bodies of men 445. 447. Sixe points obserued in these miraculous cures 446. Difference betweene Christs miracles and those of the Prophets Apostles 447 448 Multitude Faults that the common sort are especially addicted vnto 2â—…4 It is no safe thing to do as the most doe 427. Comfort for the godly that are scorned for their singularity because they will not doe as the most do 430. 431. N. Name A man is bound to haue care of his good name 86. Why Hebrew names are vsed in the new Testament and why we giue Hebrew names to our children 202. Nature See how void of all goodnesse and full of corruption euery naturall man is 26 28. How much goodnesse may bee in a naturall man 174. Nazaret Why our Sauiour did shun preaching in Nazaret aboue all other places 351 352. O. Obedience No seruice pleaseth God but that that is done in obedience to his Word 160. This is a certain note of an vpright heart 473 Seuen notes of sincere Obedience 474. Regenerate able to obey 473. Difference betwixt obedience of regenerate and other ibid. Others saluation to be sought 246. Obstinacie See hardnesse of heart This greatly aggrauates sin 422. Most men that liue in the Church sinne obstinately 424. Foure signes of a heart that is not hardened nor obstinate in sin 423. The fearefull state of the obstinate 423. P. Painting Painting of the face is vnlawfull 87. Papists They are like to the Samaritans in many things 36 37. They are Idolaters worship the diuell 163 Parents Great is their affection to their children 391. This should confirme vs in the assurance of Gods loue to his children 392. They must take heed of ouer louing their children and how wee may best doe them good 392. What respect is to bee had to the example of our parents in the matter of Religion 143. The hope and comfort Christian Parents may haue concerning their children 180. Their sinnes will bring Gods curse vpon their children and what sins chiefly 393. What a kind of seruice and solemnity it was 380. Patience The faithfull haue beene very patient in affliction and shewed it foure waies 398. The meanes to breed it in vs 398. 399. Peace of conscience It is a fruit of true faith 336. There is a false peace see presumption Euery affliction should driue vs to make peace with God and that three waies 404. Peace-offerings What they signified 187. People See Hearers Persecution None can be saued that is not willing to suffer and euen to die for the truth 139. To deride a Minister is to persecute him 28â—… Perseuerance The regenerate shall perseuere and are carefull so to do 481. He that is truly regenerate shall neuer fall fi nally nor totally yea he may be in this life certaine of it 339 341. Our chiefe care must be to be best at our end 274 275. Phisicke They sinne greatly that despise or neglect it 256 257. Pilgrimage Reasons against it 156. Pouertie The poore that are godly haue no cause to murmur or distrust God 33. The frequenting of religious exercises with an honest heart will begger no man 244. Prayer Helps to keepe the heart from wandring in it 198. Euery man must aske and cry for grace yea all whom God meaneth to saue shal do it 5 Obiection against the necessity of prayer an swered 5 6. All that can vnfainedly seeke to God for grace shall be sure to haue it 8. The weakest Christian should not be discouraged from prayer 9. Spirituall blessings rather to bee prayed for then temporall 9. Faith breeds boldnesse in prayer 336 337. God seemes oft to neglect the prayers of his people and that foure waies 407. Comfort for Gods people in this case 408 409 Labour to pray so as thou maist speed 411. Christ himselfe vsed much to pray 203. God delights greatly in the prayers of his people 193. Affliction driues the faithfull to it 3â—…6 Promises vpon which we should ground our faith in prayer 407. Three reasons why God seemes oft to neglect and reiect the prayers of his people 408. Signes whereby we may know God accepts our prayers though he grant not our Suit 410 411. We should inquire after the successe of our prayers 411 412. Properties requisite in the prayer that would speed well 412. Poore sinners should goe boldly to Christ for helpe in all their distresses 450. Preaching See Minisry A man may try his estate by the iudgement he hath to discerne of sound teaching 113 It is lawfull to keepe Lectures to frequent them euen on the weeke daies 243. Some are bound to goe to Sermons euen on the weeke day 242. Euen they that cannot should yet desire to do it 243. How to iudge of the best Preachers and Preaching 291. The necessity of it 278 279 280. Preparation We can do no duty of Gods seruice wel without it 487. It is a great and necessary helpe for our profiting by the Word 487. This preparation consists in sixe points 489. Thinke of the euill day prepare for it 488 Presumption Lewd men haue no cause to hope they shall repent and find mercy 82 83. They can haue no sound comfort in the knowledge of Gods mercy 99. 452. They are confident of their saluation and the notes wherby true faith may be discerned from this presumption 345. Pride Noe sin makes vs more odious to God 394. The greatest must beware they be not proud either against God or men 388. All men are strangly prone to this soule sin 295. Affliction is a singular meane to abate it 395 Prophanesse The sin of such as carry themselues prophanely in Gods publike worship 134 135. Profession We should all be willing and ready to make profession of our faith 349 350. Professours Poore men young men such as haue been formerly scandalous and women haue beene vsually most forward in Religion 222. This hath beene euer a great scandall to the Word and why 224. Preseruatiues against this scandall 225. Professours should striue to remooue this scandall and how they may do it 226. Prouidence God by his prouidence gouernes all things orders them for the good of his Elect 217. The knowledge of this is vsefull many waies 219. Psalmes It is fit they should be sung in the Congregation 121 122. How we should behaue our selues in singing them 126. Publike worship See Church-Assemblies It is necessary all should be present at euery part of it 121. 128. 129. To be preferred before any priuate 129 130. 153. All should come to the beginning and stay till the end of it 120. 131 132. Rules for reuerence in it see Reuerence All may profit by euery part of it and euery part of it hath good warrant in the Word 121. 122. The whole congregation
him to Christ Gal. 3. 24. till then we are like the Laodiceans Reuel 3. 17. wee say that we are rich and increased with goods and haue need of nothing wee know not that wee are wretched and miserable and poore and blind and naked till then wee are so proud that we will neuer craue nor stretch out or open our hand to receiue this gift First we must be poore in spirit and mourners for that before euer we can hunger and thirst c. as appeareth by our Sauiours gradation Mat. 5. 3. 4. 6. 2. So soone as we haue receiued Christ we haue receiued also the Spirit of Adoption Rom. 8. 15. And as so soone as he was in the shippe all was calme and quiet Mat 14. 32. so shall we find that vpon the receiuing of Christ our hearts will be at peace Rom. 5. 1 Being iustified by faith we haue peace with God 3. So soone as we haue receiued Christ we haue receiued also the Spirit of sanctification 2. Cor. 5. 17. If any man be in Christ he is a new creature And howsoeuer a man may receiue all other gifts from God and neuer loue him but euen set their mouth against the heauens as the Prophet speaketh Psal. 73. 9. Yet this can none receiue but he shall loue the Lord deerely and study how to honour and shew himselfe thankfull vnto him See this in Dauid Psal 18. 1. I will loue thee O Lord my strength 2. the Lord is my God c. and Psal. 116 1. I loue the Lord because he hath heard my voice and my supplications and the occasion of those supplications the hearing whereof made him so to loue the Lord he expresseth verse 3. The sorrowes of death compassed me and the paines of hell got hold vpon me I found trouble and sorrow He that hath truly felt being schooled and nurtured to it by the ministry of the Law his owne miserable estate by nature and hath receiued by faith this assurance that Christ hath ransomed him from it hath receiued this gift can not chuse but loue the Lord dearely for it Lecture the fourth Feb. 21. 1608. IOHN IIII. X. THe last day beginning to speake of the cause that our Sauiour giueth why this woman did not aske of him the Water of life which was the third generall part of this text she knew not that gift of God nor who it was that said c. I told you there were 3. points to be obserued in these words 1. That he calleth himselfe that gift of God 2. That he saith the cause why she asked not this Water of life of him was for that she knew him not 3. That he saith if she had knowne him she would haue asked it of him The first â—…f these three points we finished the last day and learned from it that Christ is the chiefe the greatest gift the principall token of his loue that euer God gaue vnto men It followeth now that we come to the two last points 1. That hee saith the cause why she asked not was that she knew him not 2. That he saith if she had known him she would haue asked In the first we must obserue that our Sauiour saith the cause why this woman made no vse of him made no reckoning of that Water of life which he had to bestow was for that she knew him not and from thence we learne That ignorance is a chiefe cause of all prophanesse and contempt of Gods grace This we shall find noted of them that haue beene notoriously profane the reason why they refused to serue God and asked what profit they should haue by praying to him is said to be this that they knew him not for so they said Iob 21. 15. Who is the almighty c. and Psal. 10. 4. When Dauid had said the wicked is so proud that he seeketh not for God he giueth this for the reason he thinketh alwayes there is no God Neither is it so onely with notorious Atheists but with euery naturall man euen the ciuillest man in the world whom you see carelesse in religion and a contemner of grace his ignorance is the cause of it The cause why the heathen did not call vpon God Psal. 79. 6. is said to be this that they knew him not Rom. 3. 11. There is none that vnderstandeth there is none that seeketh God Eph. 4. 18. What makes all the Gentiles strangers from the life of God Hauing their vnderstanding darkened they are strangers from the life of God through the ignorance that is in them If men knew and were perswaded of the comfort that is to be found in godlinesse and the reward thereof they could not but desire and loue it So men feare not hell for that they fore-see it not if they could see that pit open if they knew and belieued the torments that the damned doe endure in it they would certainely feare it and the way that leadeth to it The reason of the Doctrine is euident euen in nature for the will and affections are moued by the vnderstanding that sits at the sterne in the soule of man A man can neither feare nor loue nor desire nor hate nor ioy nor grieue for any thing but according to the apprehension he hath of it in his vnderstanding That is the reason why the Scripture imputes all the sinnes of Gods people to the errour of the mind all their sinnes are called the errors of the people Heb. 9. 7. As at the first Satan drew Eue to sinne by deceiuing her 1. Tim. 2. 14. So hath he done all her posterity euer since Sinne deceiued me saith the Apostle Rom. 7. 11. Therefore the Lord in his word makes it the first and greatest worke of grace to reforme the mind and vnderstanding Rom. 12. 2. Be ye changed by the renewing of your mind Col. 3. 10. The new man is renewed in knowledge And there is great cause why this should be acknowledged to be so because the imaginations and thoughts and conceits of the mind are as the Apostle cals them 2. Cor. 10. 4. 5. Those strong holds and those high things within vs that are exalted against the knowledge of Christ. Yea knowledge is the root and fountaine of all other graces 2. Pet. 1. 2. Grace be multiplied vnto you through the knowledge of God and Vers. 3. His diuine power hath giuen vs all things that pertaine to life and godlinesse through the knowledge of him that hath called vs to glory and vertue The first vse of this doctrine is to perswade euery man of the euill and danger of ignorance of the great necessity of seeking the knowledge of Gods Word Shall all men thinke it necessary to take paines for skill and knowledge how to liue here and shall any be so farre giuen vp to a reprobate mind as to thinke there is no danger to liue in the ignorance of Gods Word that there is no paines nor care to be taken for attaining the knowledge of
describing vncleane persons saith They haue eyes full of adultery and that could not cease to sinne 2. Pet. 2. 14. He that hath an vncleane eye that giues liberty to his wanton eye cannot cease to sin And Salomon makes it a chiefe cause of all the outragious lusts of youth that they walke after the sight of their eyes Eccl. 11. 9. And it is noted in the Gospell that the beholding of Herodias daughter when she danced did so strongly inchant and bewitch the vncleane heart of incestuous Herod that like a mad-man he had her aske what she would and he would giue it her and not contenting himselfe so he did sweare to her that whatsoeuer shee should aske he would giue it her euen to the halfe of his kingdome Mar. 6. 22. I will not take vpon me to say that all dancing is vnlawfull but this I will boldly say that that kind of dancing that is now in vse is now and euer hath beene a strong prouocation to this sin If I should relate vnto you what many of the ancient Fathers haue spoken and written of it you would not thinke as many of you are apt to do that none but foolish Precisians doe mislike it but you would rather wonder as I my selfe haue oft done to see many Diuines who seeme to be the greatest admirers of the Fathers who were indeed holy and reuerend men worthy for their piety and learning of great esteeme in the Church of God shew so little zeale and detestation against this heathenish custome To conclude this point we reade of Iob that by reason of the danger that he knew was in the eye to corrupt the heart hee made a couenant with his eye and bound it to the good behauiour Iob 31. 1. Let him that is sure he hath more strength of grace in him then Iob had giue liberty to his eye to reade what he lists and behold what he lists but if he haue no more strength then Iob had let him take heed how he doth it 3. He that would keepe himselfe from this sinne must make conscience of and restraine his thoughts hee may not take pleasure in nor seeke to nourish vncleane thoughts in his heart When Iob had said he had made a couenant with his eyes he adds Why then should I thinke of a maide Why should I giue liberty to such thoughts Iob 31. 1. For 1. All vncleanenesse begins there Matth. 15. 18 19. Those things that proceede out of the mouth of man come from the heart and they defile a man For out of the heart come euill thoughts murders adulteries fornications c. Therefore when Salomon would giue a Preseruatiue against this sinne he saith Pro. 6. 25. Desire not her beauty in thy heart 2. No man can be sure he shall stay himselfe there but from his mentall and contemplatiue fornication he will be in great danger to fall vnto that which is actuall Iam. 1. 15. Lust when it hath conceiued bringeth forth sinne Pro. 14. 22. Doe not they erre that imagine euill 3. If a man could stay himselfe there though among men he might bee esteemed honest yet God counts him a filthy wretch He seeth and abhorreth and iudgeth these vncleane thoughts and lusts of the heart Pro. 15. 26. The thoughts of the wicked are abominable to the Lord. And Matth. 5. 28. I say vnto you that whosoeuer looketh on a woman and lusteth after her hath committed adultery with her already in his heart 4. He that would keepe himselfe from vncleanenesse must vse the comforts of this life meate and drinke I meane soberly and moderately and not pamper the flesh too much Among the causes of the Sodomites beastly lust fulnesse of bread is named Ezek. 16. 49. And when Salomon had said Woe to them that tarrie long at the wine to them that goe and seeke mixtwine no drinke is strong enough for them Prou. 23. 30. Hee giues this for a reason verse 33. thine eyes shall looke vpon strange women though thou haue a wife of thine owne and thine heart shall speake lewd things True it is that God hath giuen vs liberty to vse his good creatures not onely for our necessity but liberally and for our delight also The Lord allowed and commanded his people three times of the yeare in publike profession of their thankefullnesse for certaine excellent and publike benefits he had bestowed on them to meete together and at such meetings to keepe a feast seuen daies together Deut. 16. 15. And in this feast they might eate of the best and drinke of the best and please their appetite Deut. 14. 26. Thou shalt bestow thy money for whatsoeuer thy heart desireth whether it bee oxe or sheepe or wine or strong drinke or whatsoeuer thy heart desireth And though Christs friends that were married in Cana were not very rich yet had they a feast at their wedding and wine and such like extraordinary fare yea our Sauiour was not onely present at the feast but miraculously prouided them great plenty of wine and though the feast was almost done and they had drunke well before Iohn 2. 6. 10. But though this be so yet is it not lawfull for any man to vse these creatures of God so liberally euery day the Apostle saith they are as bruit beasts led with sensuality and made to be taken and destroyed that count it a pleasure to liue deliciously euery day so it is to be translated 2. Pet. 2. 12 13. And our Sauiour notes it to the shame of Diues though he were a rich man that he fared well and delicately euery day Luke 16. 19. And Eccl. 10. 17. Blessed art thou O Lord when thy Princes eate in time for strength and not for drunkennesse And it is noted Matth. 24. 28. as a sinne in the old world that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giuen to eating Now if this be vnlawfull for any then much more for such whose calling and condition binds them to leade a single life If such giue themselues to such excesse and their ordinary diet will not content them though it be good and plentifull but they must goe euery day to the tauerne or to the ale-house these men proclaime to the world that they feare not this sin To conclude this point marke what the Apostle Iames saith of these men Iames 5. 5. Yee haue liued in pleasure and in wantonnesse But how proues he them wantons Yee haue nourished your hearts as in a day of sacrifice or feasting They that keepe feasts so oft must needs be wantons 5. He that would keepe himselfe from vncleanenesse must take heed of idlenesse and sluggishnesse Among the causes of the Sodomites sinne this is reckoned by the Prophet for one Ezek. 16. 49. Yea the Holy Ghost speaketh of these as of the causes of Dauids fall he grew idle and neglected his calling At the time of the yeare when Princes goe forth to battell he sent Ioab and tarried at home himselfe 2. Sam. 11. 2. And
particular which direct vs how to carry our selues in euery part of Gods publike worship And those I am now to deliuer vnto you let me intreat your attention and patience while I finish this doctrine the rather because it is not so pleasing I know vnto the eare as many other things that may be taught vnto you But 1. It is a truth Christ hath taught vs in his Word and whatsoeuer God is pleased to teach we must be content to heare For thus saith the Lord of Christ Ye shall heare him in all things whatsoeuer he shall say vnto you Acts 3. 22. 2. It is a truth naturally arising out of this Text and such as there be few places in Scripture from which it may be so fitly deliuered as from this 3. It is a truth of continuall vse and therefore we are bound to teach it I haue kept backe nothing that was profitable vnto you saith the Apostle Acts 20. 20. and if we be bound to teach it you are bound to heare it also 4. It is a truth you haue not oft heard and my desire is to speake so fully of it now that I may not need to teach it againe I told you the last day that there bee sixe duties of Gods worship vsed in our Assemblies and all of them by the ordinance and commandement of the Lord. For 1. We pray togeher 2. We heare the Word read 3. We heare the Word preached 4. We sing Psalmes 5. We haue both the Sacraments administred 6. We heare and receiue the blessing of God pronounced by his Minister Now the Word of God hath giuen vs particular direction how to carry our selues in euery one of these For prayer we finde three directions 1. We should if conueniently we may kneele at prayer The fittest gesture in prayer is kneeling because we haue no gesture in vse amongst vs so fit to expresse our humilitie by For this we haue a plaine commandement to vse it when we may Psal. 95. 6. Come let vs worship and fall downe and kneele before the Lord our maker So Paul taking his leaue of the Elders of Ephesus kneeled downe and prayed with them all Act. 20. 36. And so all the Christians at Tyrus accompanying Paul to the ship with their wiues and their children kneeled downe on the shore and prayed Acts 21. 5. Yea we haue the example of farre greater persons for this namely of Salomon 1. King 8. 54. And of one that was greater then Salomon euen out Sauiour himselfe Luke 22. 41. 2. They that cannot conueniently kneele should stand or at least doe as much reuerence with some other gesture and posture of their body as they can Some cannot conueniently kneele at prayer through age and other infirmities and we know God preferres mercy euen in this kind to our selues before sacrifice Matth. 12. 7. Some by reason of their Seates cannot kneele conueniently If the Minister should kneele at prayer in many Churches the people could not heare him no more could many of them doe if they should kneele downe themselues at his prayers And edification should bee more respected then gesture or any other thing that is but a matter of circumstance the Apostle blames the neglect of this as a chiefe fault in Gods publike worship 1. Cor. 14. 17. and professeth verse 19. that himselfe had a chiefe respect vnto this in all the parts of his Ministry and vers 26. giues this charge to the Church concerning euery thing that is to be done in the Church-assemblies Let all things bee done to edifying Such I say as cannot conueniently kneele should either by standing or by some other gesture shew as much bodily reuerence as they can For standing vp at prayer wee haue direction Nehemiah 9. 2. 5. Marke 11. 25. Luke 18. 13. And for the bodily reuerence that they should striue to shew that can neither kneele nor stand vp wee haue old and weake Iacobs example Gen. 47. 31. And Israel worshipped or adored towards the beds head If it be obiected that Dauid sate at prayer 2. Samuel 7. 18. I answer the word there vsed signifies as properly and vsually to remaine and abide in a place or at a thing as to sit as Genesis 27. 44. Leuiticus 14. 8. 1. Samuel 1. 22. and 20. 19. 2. Samuel 19. 32. in all which places the very same word is vsed in the originall tongue and must be vnderstood not of the gesture of sitting but of continuing and making some abode as all the best translators doe render it And so it is also to be taken and vnderstood there Dauid continued before the Lord. 3. All should with silence ioyne in heart with the Minister and in their vnderstanding and affection goe with him in his prayer and at the end of prayer witnesse their consent by saying Amen And that this is the part and duty of the people in publike prayer is euident both by the example and direction of the Word in these places 1. Chron. 16. 36. Nehemiah 8. 6. 1. Corinthians 14. 16. 2. At the hearing of the Word preached all must attend and hearken diligently and our whole carriage must bee such as may no way hinder but stirre vp and helpe our attention to that that is taught Acts 8. 6. The people gaue heed to those things which Philip spake with one accord And wee are commanded to hearken diligently Esay 55. 2 3. From day light till noone the eares of all the people were attentiue Nehemiah 8. 3. and Prouerbes 2. 2. cause thine eares to hearken Therefore it is noted to haue beene the vse of the people of God for the helpe of their attention to fasten their eyes vpon the Teacher Luke 4. 20. and to keepe their places Nehemiah 8. 7. So that to sleepe at Sermon or to talke or to suffer the eyes to wander here and there or to reade yea though it be on the Bible if wee hinder our attention thereby to that that is taught argueth want of reuerence and is a kind of contempt done to Gods Ordinance Iob speaking of the reuerence that men did beare to him saith Iob 29. 9. When hee spake the Princes stayed talke and layed their hand vpon their mouth and verse 21. vnto me men gaue eare and waited and held their tongue at my counsaile and ver 23. they waited for mee as for the raine In this respect writing and taking notes at Sermons because 1. It helpes to keepe the mind attentiue to that that is taught And 2. It helpes the memory is not vnfit how euer it be thought by some to be some hinderance to the words working vpon the affection in hearing 3. At the hearing of the Word read some further gesture and outward signification of reuerence is to be vsed then is required at the hearing of the Sermon See a proofe of this in the example of the Teacher Luke 4. 16. Our Sauiour when he read his Text stood vp to reade When he beganne his Sermon he sate downe
sing and giue praise doubtlesse we should finde more comfort and edification thereby then we doe 2. They sin against the Congregation and hinder the profit and edification of others One chiefe cause doubtlesse why so many offend this way is because they see such and such that are their betters and haue more knowledge then they vse to doe so In so much as let vs teach men their duty in this neuer so plainely out of Gods Word we shall neuer be able to reforme many till some of you giue better example When the people answered Ieremie so desperately the word that thou hast spoken vnto vs in the name of the Lord we will not heare it of thee Ier. 44. 16. The reason is giuen vers 17. that they had the example of their Fathers and Princes and husbands to iustifie that they did Besides many comming so late giue occasion of distraction and drawing away the minds of others from that part of Gods seruice that is in hand And this may seeme to be one reason why there is such a speciall charge giuen to the Prince aboue others that he shall neither come into Gods House after the people are assembled nor goe out before them Ezek. 46. 10. Because if he should come or goe by them while they are at any part of Gods seruice though it be while they are vpon their knees at prayer vnto God they would be readie to leaue the seruice of God and rise vp to doe reuerence to the Prince how vnfit soeuer it be for them to doe so 3. They sinne against the worship of God it selfe For as the forwardnesse in comming betimes to Gods seruice argueth our reuerence we beare to it and delight we take in it so our comming so late must needs argue the contrary 'T is noted for a property of Gods people that they came willingly at the time of the assembly Psal. 110. 3. And the Holy Ghost speakes it to the praise of Hezekiah 2. Chron. 29. 20. that vpon the day that he was to doe publike worship in the House of God he rose early Certainely by this example we should learne that they that cannot in a short time be ready to come to Gods House but haue much to doe in the morning they should rise earlier on the Sabbath and on such dayes of publike exercise then on other dayes 2. Chron. 29. 36. It is said to haue beene a great comfort to Hezekiah to see with what readinesse and forwardnesse the people came to the House of God And as that was so to him so on the contrary it is a iust cause of complaint and griefe to the godly to see the backwardnesse of the people now adayes in comming to Gods House Besides looke what part of Gods seruice we refuse to yeeld our presence to to that we doe a contempt and shew abase estimation we haue of it And in esteeming basely of the least part of Gods seruice vsed in the Congregation we shew contempt to God For there is nothing done in our assemblies but by his ordinance as I haue proued to you at large not long since So that I may conclude as 1. Thess. 4. 8. He that despiseth these things despiseth not man but God If any man shall say though this be a fault it is but a small fault and therefore it is no great matter though he vse it still notwithstanding all this I haue said against it I would wish him to consider these fiue points 1. That he that giues himselfe liberty wittingly and willingly to continue in the least sin hath obtained the pardon of no sin Iames 2. 10. He that keepes the whole Law and failes in one point is guilty of all 2. This is a sin against the first Table that immediatly concerneth God himselfe and therefore cannot be a small sin Matth. 22. 28. The first is called the first and great command ment 3. It is a publike and scandalous sinne and no sinnes that are publike and scandalous vnto others can be small sinnes The Lord giues this as a reason why he so sharpely punished Moses and Aaron for not belieuing his promise of giuing water out of the rocke because it was in the presence of the children of Israel that they shewed this infidelity Num. 20. 12. It was a publike and a scandalous sin 4. Though it seeme a small sinne to come after the beginning of Gods seruice and goe before it be ended yet the roote from whence this growes is a despising and an vnreuerent estimation of Gods ordinance as I haue already prooued and that is no small sinne The Lord when he would make knowne to Dauid the hainousnesse of his sinne calls him to the consideration of this bitter root from whence it grew 2. Sam. 12. 10. The sword shall neuer depart from thine house because thou hast despised mee and taken the wife of Vriah 5. Though this sin were small when you committed it of ignorance it cannot be small now it is thus reuealed to you by the Word to be a sin and you shall commit it against knowledge Iames 4. 17. To him that knoweth how to do well and doth it not to him it is a sin with a witnesse as we say 1. Sam. 15. 23. Rebellion is as the sinne of witchcraft and disobedience or repugnancy to the will of God is wickednesse and Idolatry 3. The third and last sin that I told you was to be reprooued by the Doctrine is the vnreuerent behauiour and contempt that is done to Gods worship by them that vse to be present at it Three sorts of people I find that are to be blamed in this kind 1. Such as admit to all the priuiledges of the Church them that are scandalously profane and wicked men 2. Such as ioyne with vs in Gods seruice and shew not the outward reuerence that becommeth them in it 3. Such as being present doe shew themselues openly prophane and contemners of Gods Sanctuary and seruice 1. It is a great contempt done to Gods publike worship when all without difference are admitted to the priuiledges of the Church as if they had equall interest in them with the people of God When such as are knowne to the Congregation to haue committed whoredome haue their children instantly admitted to Baptisme no necessity on the infants part requiring hast before themselues haue giuen satisfaction to the Congregation by their repentance when such as are knowne to the Congregation to be ignorant malicious vncleane vniust persons drunkards and blasphemers are admitted to the Table of the Lord when the House of God is made as a common Inne that receiues guests of all sorts to come into it and entertaines all alike The gates of Gods House are called the gates of righteousnesse none should presume to enter into them but such as in profession and endeauour are righteous men Psalme 118. 19. 20. Open yee vnto me saith Dauid the gates of righteousnesse that I may goe into them
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
pretence of their conscience to the contrary This is euident by the speech the Lord vseth to his seruant by whom not the Minister onely but the Magistrate is meant Luke 14. 23. Go out into the high waies and hedges and compell them to come in that my house may be filled and by the practise of good Iosiah 2. Chron. 34. 22 23. who compelled all that were found in Israel to serue the Lord their God The second Vse of this Doctrine is for direction to Masters of families They haue a calling and authority to teach their children and their seruants as we haue heard but they must know their office and calling is subordinate to the office and calling of the Minister he may not presume aboue his calling and gift His chiefe duties are these 1. To vse his authority and interest that he hath in the hearts of his children and seruants to draw them to goe with him to the Ministry of the Word as we heard out of 1. Sam. 1. 21. When Elkanah went to Shiloh he tooke all his house with him When Naaman came to doe his homage to God 2. Reg. 5. 15. It is said he and all his company came and stood before the man of God 2. He must vse his best skill and endeauour to make the Ministrie of the Word profitable to his family by examining them by making things plainer to them and applying them more particularly then they were in the publike Ministrie This our Sauiour himselfe vsed as the most profitable family-exercise that could be for examining them see Matth. 13. 51. and for opening things vnto them which they had heard Mar. 4. 34. This will giue an edge to that that is publikely taught Deut. 6. 7. in the margin 3. Though he may when he reades a Chapter in his family giue notes and obserue what he learneth out of it for his owne and their instruction yea he may aske his family also what they can learne and obserue out of that they reade for Rom. 15. 4. Whatsoeuer is written is written for our learning yet may not he take vpon him to interpret the Scriptures or to teach any thing out of them to his family but what he hath learned at the publike Ministry Say a man haue beene trained in Schooles of learning and haue neuer so great gifts and fitnesse to exercise a publike office in the Church yet may he not take vpon him to Minister till he first be prooued 1. Tim. 3. 10. Much lesse may a priuate Christian take vpon him to analyse or interpret which is the most difficult thing and requireth most skill of any thing that belongs to the worke of the Ministry not being approoued to haue such a gift That would certainely open a gappe to most dangerous confusion and schisme and errour It is good therefore for all priuate Christians to hearken to that counsell the Apostle giueth Rom. 12. 3. For I say through the grace giuen vnto me to euery one that is among you not to thinke more highly of himselfe then he ought to thinke but to thinke soberly according as God hath dealt to euery man the measure of faith The third Vse of this Doctrine is for reproofe for this argueth plainely that there is in most men euen of them that make a good profession no desire or care either of their owne saluation or of those that are neerest and ought to be dearest vnto them because 1. They care not what Ministry they liue vnder whereas this ought to be the chiefe care of a Christian to plant himselfe and his and to dwell there where he and they may enioy Gods ordinance as you may see One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the daies of my life Psal. 27. 4. 2. In placing of their children either in seruice or marriage they are vtterly carelesse what Ministry they shall liue vnder whereas though they haue giuen them neuer so good education while they haue liued with them they haue iust cause to feare they shall decay and loose that grace they haue if they shall not continue to liue vnder a true Ministry Where there is no vision the people decay Pro. 29. 18. Nay for the most part they of all other prooue the most vngracious that haue had best education when once they loose the benefit of the publike Ministry Lecture the three and fiftieth Iune 12. 1610. IOHN IIII. XXIX IT remaineth now that we come vnto the third and last thing that the Euangelist obserueth in the endeauour of this woman to draw her neighbours vnto Christ viz. the reason she vsed to persuade them to come vnto him to Come and see him in these words Come and see a man which hath told me all things that euer I did She doth not in plaine tearmes affirme him to be Christ but alledging the experience herselfe had had of his diuine and supernaturall knowledge she appealeth to their owne consciences whether this be not a good argument to proue him to be the Messiah He hath told me all things that euer I did Now before we come to the Doctrine that the Holy Ghost intendeth to teach vs in this place two doubts are to be answered for the better vnderstanding of the words 1. How she saith Christ had told her all that euer she did seeing it may seeme by verse 17 18. that Christ told her of no sin but of her fornication onely The answer is 1. That it may very well be that our Sauiour told her much more then is there expressed for the Euangelist we know vseth not to set downe fully and at large all the speeches or actions of our Sauiour but those points which were principall and of chiefest vse 2. It is euident verse 18. That he told her not onely of the whoredome she liued in at that present but how many husbands she had had and so declared that he knew well what her life had beene from the beginning 3. There is no inconuenience will follow if we grant that out of the abundance of her heart as in all languages men haue beene wont to doe in like cases she did vse an excesse of speech which we call Hyperbole so that when her meaning was to say he hath told me many things that I haue done euen the most secret things that euer I did she might well and without all vntruth expresse it thus He hath told me all that euer I did as Matth. 3. 5. It is said that Ierusalem and all Iudea and all the region round about Iordan came to Iohn to be baptized because very many out of those parts came and though it be euident by Luke 7. 30. that they came not all And Christ is said Heb. 2. 9. To haue tasted death for all men because he dyed for many as it is expressed in the very next verse He brought many children vnto glory Now in that this Woman that had
now truth of grace in her not onely affirmes that Christ had told her all that euer shee did but also alledgeth this as an argument to prooue him to be the Messiah the Sonne of God We learne this Doctrine That the Lord is priuy to all the wayes of men and can tell vs all that euer we did But this Doctrine and the Vses of it we haue alread handled in the fourteenth Lecture and therefore I will passe by it here Lecture the foure and fiftieth Iune 19. 1610. IOHN IIII. XXX FOlloweth now the successe God gaue to the zealous endeauours that this Woman vsed to draw her neighbours vnto Christ which is set downe in this verse In which we are to obserue that which we may wonder at if we obserue it well 1. That vpon her speech they went out of the City and came to Christ and 2. They were a great many that did so as may appeare verse 39. 41. 3. They beleeued vpon her report that he was the Messiah verse 39. Now from hence we haue this instruction to learne That the conuersion of a man to Christ dependeth neither on the worthinesse of the party that is conuerted nor on the excellency of the meanes whereby he is conuerted but onely vpon the free grace and pleasure of Almighty God This is that the Apostle teacheth Iam. 1. 18. Of his owne will begat hee vs with the word of truth Rom. 9. 18. He hath mercy on whom he will haue mercy and whom he will he hardeneth But the truth of this Doctrine shall more cleerely appeare to you in these points 1. He giues the meanes of grace to some and denyeth them to other euery whit as worthy as they hee forbad Paul to preach in Asia or Bithynia and called him to preach in Macedonia Acts 16. 6 7 10. Our Sauiour did that at Capernaum which he refused to doe at Nazaret his owne country as Elias was sent to a widow in Sarepta and not to any of the widdowes that were in Israel and Elizeus clensed Naaman the Syrian where as there were many lepers in Israel that were not clensed by him England hath had the preaching of the Gospell these fiftie yeares together Spaine nor Italy neuer had it since the daies of the Primitiue Church nay Ireland for the most part though it be vnder the same gouernment neuer had it nay euen in England many Townes haue had it without intermission these 50. yeares together many neuer had it yet And what may be imagined to be the cause of this Surely this hath come to passe neither by chance nor by the will of man but it hath beene the Lords doing alone He that said Amos 4. 7. I haue with-holden the raine from you and I caused it to raine vpon one City and caused it not to raine vpon another City it is he onely that hath caused the Word to be preached in some places and caused it not to be preached in other some And what hath mooued him to do this Surely no worthinesse he saw in these Countries townes or persons to whom he granted his Gospel aboue the rest to whom he hath denied it but his good pleasure onely as the Apostle teacheth 2. Tim. 1. 9. Hee hath called vs with an holy calling not according to our owne wrokes but according to his owne purpose and grace which was giuen to vs in Christ Iesus before the world was Secondly among those to whom he giues the meanes we shall finde to some they are blessed Others euery whit as worthy and more likely to receiue good by them are neuer the better for them 1. Some few in those places that enioy the meanes feele Gods power in them to their conuersion Ier. 3. 14. One of City and two of a Tribe and the greatest part by farre is neuer the better for them Matth. 22. 14. Many are called but few are chosen 2. Some simple rude people are wont to finde such a blessing on the meanes as that they attaine to great measure of knowledge and grace by them whereas others of better nature capacity and education enioying the very same meanes can feele no sweetnesse or power in them I giue thee thankes O Father Lord of heauen and earth saith our Sauiour Matthew 11. 25. that thou hast hidden these things from the wise and prudent and reuealed them vnto habes 3. Some that haue beene notoriously and infamously wicked we see are oft conuerted by the meanes and made new men Others become most vile and wicked men by them that were very ciuill and morall men before By the same Ministry whereby the Publicans and Harlots were conuerted the Scribes and Pharisees were made outragiously wicked Matth. 21. 31 32. And from whence commeth this that the meanes of saluation do good on some and no good on other Surely not from the worthinesse of the persons that are conuerted or from the excellencie of the meanes but onely from the good pleasure of Almighty God according as we haue seene Euen so O Father for so it seemed good in thy sight Matth. 11. 26. He hath mercy on whom he will haue mercy and whom he will he hardneth Rom. 9. 18. 3. Though he doe vse to worke by meanes yet the meanes he is wont to worke by are so weake and simple that they are more likely to hinder his worke then to further it at all In his most miraculous workes he hath beene wont to vse meanes but they were such as all the world might see had in themselues no force at all to effect that which he wrought by them See this Iosh. 6. 3. 〈◊〉 They must 1. Goe round about the City for sixe daies together once a day and seuen times the seuenth day 2. The last time they had gone round about it the Priests must blow the trumpets of Rams-hornes seuen times 3. When these trumpets had beene blowne the seuenth time all the people must giue a shout and then the walls fell downe flat Doe you not thinke the men of Iericho scorned them all this while and thought them out of their wits The like we shall see in a miraculous cure done vpon Naaman the Leper he must go wash himselfe in â—…ordan seuen times and then he should bee cleane 2. Reg. 5. 10. And vpon a man that was borne blind Christ made clay with his spittle and aâ—…nointed the eyes of the blinde man with the clay Iohn 9. 6. And so doth he in the great worke of mans conuersion vse meanes yea he hath set downe and appointed in his Word what meanes he will vse and without which he neuer vseth to worke But what are these meanes Surely 〈◊〉 Corinthians 1. 21. The foolishnesse of preaching that is 1. Preaching which the most men and wisest men in the world all that perish esteeme contemptibly of and account meere foolishnesse 1. Cor. 1. 18. 23. 2. The preaching of such men as haue no shew with them in the world no outward meanes to draw
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
you the Euangelist sets downe their increase and proceedings in Faith and what vse they made of our Sauiour in those two daies that he spent among them And in setting this downe he offereth foure principall points to our consideration 1. That by this abode which Christ made among them they encreased greatly in the number of Beleeuers for many that made no reckoning of the Womans words nor would vpon her perswasion stirre out of their doores to goe to him yet when he was come vnto them and they had heard him teach beleeued in him Many more beleeued because of his owne word 2. That they increased greatly in the measure of their Faith also for whereas they that had beleeued in him vpon the Womans speech were but weake in Faith and not fully resolued whether he were the Messia or no now by hearing him they were confirmed and fully assured that he was indeede the Christ the Sauiour of the world 3. The reason is set downe why they did thus increase both in the number of Beleeuers and in the measure of their Faith Because of his owne Word because they had heard him themselues 4. They make confession of this their Faith and certainty they were growne vnto as also of the meanes whereby they were brought vnto it vnto the woman that was the first instrument of their conuersion and professe plainely to her that the good they receiued by her was nothing to that which they had gotten by hearing him themselues They said vnto the Woman now we beleeue not because of thy saying for we haue heard him our selues First then we must obserue here that which the Euangelist speakes of the increase of the number of Beleeuers among the Samaritans in that short space that Christ tarried with them Many more beleeued because of his owne Word From whence we learne That a man may be one of Gods Elect though he cannot profit by some meanes of his saluation that God offers vnto him though he do not profit by the meanes of his saluation at the first See the proofe of this Doctrine first in the example the Holy Ghost hath giuen vs in this place 1. These Samaritans mentioned in the 41. verse were the Elect of God as well as those mentioned in the two former verses else they could not haue beleeued 2. Looke what meanes the other had to bring them to the faith these had the very same for the woman had spoken and perswaded and dealt as earnestly with them as with the other vers 28. when she ran from Christ into the city Shee said vnto the men that is to all indifferently Come and see c. 3. These had had greater meanes to bring them to Christ than the other for beside the speech of the Woman they had also the example of many of their Neighbours to prouoke them 4. Yet neither the Womans speech nor their Neighbours example could preuaile with them but when they had heard Christ themselues then they beleeued on him Now before I proceed further in the confirmation of this Doctrine three Cautions must be first premised to preuent the mistaking of it 1. All whom God meanes to saue ordinarily shall haue the meanes of grace vouch safed vnto them at one time or other and shall haue also grace giuen vnto them to profit by them Other sheepe I haue saith our Sauiour Iohn 10. 16. which are not of this Fold them also I must bring and they shall heare my voice And againe vers 27. My sheepe heare my voice And as it is a good signe God hath an Elect people in that place that he giueth the meanes of grace vnto as is plaine by that reason he giues to Paul why he would haue him continue in Corinth for I haue much people saith he in this city Acts 18. 9 10. and on the other side an euill signe that a people are such as God hath no gracious eye or respect vnto when he denieth them the meanes of grace the time of this ignorance while he denied to the people that liued in that time the meanes of grace God regarded not Acts 17. 30. So is it also a good signe of Election to euery particular person when God giues him not onely the meanes of grace but also a heart to profit by them so many as were ordained vnto life belieued Acts 13. 48. and the contrary is a fearefull signe of Reprobation when God giuing to a man the meanes of grace denies him a heart to profit by them ye therefore heare not because yee are not of God Ioh. 7. 47. I know that God hath determined to destroy thee saith the Prophet to Amaziah because thou hast done this and hast not hearkened vnto my counsell 2. Chron. 25. 16. 2. It is a comfortable signe of a mans election when he receiues the Word with all readinesse and his heart makes answer vnto God so soone as he cals vpon him when thou saidst seeke ye my face my heart said vnto thee thy face Lord will I seeke Psal. 27. 8. These were more noble then those in Thessalonica in that they receiued the word with all readinesse Acts 17. 11. And on the other side it is a dangerous signe of Reprobation when a man doth wilfully put the Lord off and takes day with him He that refuseth thus to come when God calleth him hath iust cause to feare God will call him no more Because I haue purged thee vsed the meanes and endeuoured to purge thee and thou wast not purged thou shalt not be purged from thy filthinesse any more Ezek. 24. 13. 3. The Lord hath beene wont when he hath giuen the meanes of grace to a people to make them effectuall to the Conuersion of so many as he meanes to saue within a very short time after they haue first enioyed them And if we obserue this well we shall finde that such Preachers as God hath made most fruitfull in their Ministry haue conuerted more to God at their first comming to a People and that their labours afterward haue serued rather to confirme and build men forward than to conuert them It is noted of Peters Ministry Acts 10. 44. that euen while he was preaching vnto Cornelius and those that were there assembled the Holy Ghost fell vpon all them that heard the Word And Paul Phil. 1. 5. speaking of the successe of his ministry among the Philippians praiseth God for the fellowship they had in the Gospell from the first day that he had preached vnto them vntill then And he twice puts the Thessalonians in minde of their state when he came first among them 1. Thess. 1. 9. They shew what manner of entring in we had vnto you and how yee turned from Idols to God to serue the liuing and true God and 2. 1. Your selues Brethren know our entrance in vnto you that it was not in vaine As if he should haue said vnto them O those were comfortable times So doth he put the Galathians in minde
of all sorts some of Kings and such as are in authority though they be yet strangers and enemies to the truth to be saued And Tit. 2. 11. the grace of God that bringeth saluation hath appeared vnto all men to men and women old and young Ministers and people seruants and masters As if he should haue said Not vs only that are already called but euen many of those that are yet vnconuerted that are strangers from the Common-wealth of Israel and enemies to the truth And lest this interpretation should seeme strange we shall finde the same phrase so taken Gen. 41. 57. All Countries came to Egypt to buy Corne of Ieseph that is of euery Country some 3. That by this kinde of speech the Elect might be the better encouraged to take hold on Christ and that this might be a helpe against their weaknes doubts and discouragements when they heare the merit of Christ propounded in the Gospel in so large and generall tearmes This is vsed as a Reason to encourage the abiects of the Gentiles Esay 45. 20. to beleeue in Christ vers 22. Looke vnto me and yee shall be saued all the ends of the earth shall be saued And this may seeme to be the principall thing that encouraged these Samaritans to beleeue in Christ because they heard him teach in those two daies that he spent amongst them that he was sent of God to be a Sauiour to all the world and that therefore they had no cause to doubt but that they might haue benefit by him they might be saued by him as well as others The Doctrine then we are to learne here is this That though all men shall not be saued by Christ yet is He in the Ministry of the Gospel to be offered to all in most generall manner without excepting or excluding of any So did our Sauiour in this place teach the Samaritans So did he in all places wheresoeuer he preached Repent you saith he to all and beleeue the Gospell that is that you shall be saued by my merits Mar. 1. 15. for so the Angell defines the Gospell Luke 2. 10 11. I bring you good tidings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great ioy which shall be to all people And what is this good tidings this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Gospell that he tells vs in the next words that vnto you is borne this day in the city of Dauid a Sauiour which is Christ the Lord. And so he commanded his Apostles to doe Goe yee into all the world and preach the Gospell vnto euery creature Marke 16. 15. Obiect 1. The Law is to be preached to some and not the Gospell Answ. True it is No hope of mercy by Christ is to be giuen to any man whilst he continues impenitent the law the doctrine of the law of the rigour and curse of it is made is appointed and ordained for the lawlesse and disobedient for the vngodly and for sinners c. 1. Tim 1. 9 10. yet to the wretchedest man that is in the world we are to offer Christ and to giue him hope that he may haue part in Christ if the fault be not in himselfe Luke 14. 21. Bring in hither the poore and maimed c. and verse 23. Compell them to come in Obiect 2. How can we say that Christ belongs to all sith we know he belongs onely to the Elect and we are not sure who are Elect Answ. 1. Though we are sure there are Reprobates in the Church yet there is no particular person that liues in the Church but we are to iudge and hope he is one of Gods Elect. So the Apostle iudgeth of all the strangers he wrote vnto he calls all the strangers the Iewes that professed the Gospell throughout Pontus Galatia Cappadocia Asia and Bithinia elect according to the foreknowledge of God 1. Pet. 1. 2. So Paul in the iudgement of charity saith of some that through scandall giuen to them might perish that they were such as Christ dyed for 1. Cor. 8. 11. 2. God hath commanded vs to offer his Gospell to euery particular person vnto whom he sends vs and that liues in his Church His secret decree he keepes to himselfe his reuealed will is that we should offer Christ to euery one Mar. 16. 1â—… As on the contrary side when he sent Esay to Hezekiah Esay 38. 1. and Ionah to Niniueh Ionah 3. 4. he bids them preach death and destruction vnto such as he yet in his secret decree intended should liue 3. We are sure that euery one to whom we offer Christ shall indeed haue benefit by Christ vnlesse his owne infidelitie and reiecting of Christ do hinder him Iohn 3. 18. He that belieueth on him is not condemned but he that beleeueth not is condemned already because he hath not beleeued in the name of the onely begotten Son of God Reason No man that knowes his owne vnworthinesse and how farre he hath prouoked Almighty God can be encouraged to beleeue vnlesse the Gospell be in this generall manner propounded to him vnlesse by this meanes hope be giuen him that he may haue benefit by Christ that the promise belongs euen to him And that as I haue told you is the cause of the speech Esay 45. 22. and so it is likewise of those The promise is to you and to your children and to all that are afar of euen as many as the Lord our God shall call Act. 2. 39. yee are the children of the Prophets and of the Couenant which God made with our fathers Act. 3. 25. Vse 1. For the terrour of the presumptuous sinner that imboldens himselfe in sinne by this conceit that Christ dyed for all men and that it is an easie thing for him to beleeue when he lists 2. For the comfort of the humbled sinner that doubts he is so wretched a sinner that he can haue no benefit by Christ â—…e cannot beleeue that euer Christ died for him Lecture the seuentie two Nouember 20. 1610. IOHN IIII. XLII WEe heard the last day that in this Verse is set downe how these Samaritans that had begun to beleeue vpon the speech of the Woman their Neighbour were confirmed and strengthned in their Faith by hearing of Christ himselfe in those two daies that he made his abode with them And that there be foure principall points to be obserued in it 1. The obiect of their faith the thing that they beleeued viz. That he was the Christ the Sauiour of the world 2. The certaintie of their faith We know say they that he is indeed the Christ. 3. The meanes whereby they were brought vnto this certaintie or ground whereon they did build their faith not the saying of the woman but the hearing of him themselues 4. The fruit and effect whereby they declared this their faith namely the profession they make of it vnto the woman that had beene the first instrument to draw them vnto Christ. The first of these foure points we handled and finished
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
other is neare vnto a man when his heart is thus hardened and growne obstinate in pride or in drunkennesse or in vncleannesse or in oppression or in any other sinne that the Prophet tels Amazia to his face 2 Chron. 25. 16. He knew by that that God had determined to destroy him as you shall finde he did indeed ver 27. And though the Iewes had many grieuous sinnes yet you shall find there neuer came any strange and common iudgements vpon them till they grew to this Dan. 9. 6. We would not obey thy seruants the Prophets which spake vnto vs in the Name of the Lord. Verse 11. Therefore the curse is powred vpon vs. Secondly God neuer is so fierce and terrible in his temporall iudgements against any sinners as against those that haue enioyed the best meanes and obstinately neglected and rebelled against them God is very terrible in the assembly of his Saints Psal. 89. 7. Under the whole heauen it hath not beene done as hath beene done vnto Ierusalem Dan 9. 12. Wrath is come vpon them vnto the vttermost 1. Thess. 2. 16. Thirdly and principally in Gods spirituall iudgements we may discerne this 1. Such as wilfully refuse to receiue and embrace the truth when it is reuealed vnto them God is wont to take their iudgement and vnderstanding from them hearing you shall heare and shall not vnderstand and seeing yee shall see and shall not perceiue for this people haue closed thâ—…ir owne eyes Matt. 13. 14 15. Because they receiued not the loue of the truth that they might be saued for this cause God shall send them strong delusion 2. Thess. 2 10 11. 2. Such as vse obstinately to sinne against their conscience God is wont to giue them vp to a reprobate minde and vnto beastly and vile affections Maruaile not therefore to see such as haue had the best meanes if they proue bad to become of all bad men the most profane and vngracious if you see children of most godly parents people that haue liued vnder most faithfull Pastors proue such wonder not It is said of Manasse the sonne of Hezekiah that he wrought more wickedly than all the Amoritâ—…s that had beene before him 2. Kings 21. 11. 3. God hath threatned against some sinners that he will neuer comfort them nor shew mercy on them and consequently not giue them grace to repent which is the grieuousest plague of all plagues the Lord will not spare that man but the anger of the Lord and his iâ—…alousie shall smoake against that man and all the curses that are written in this booke shall lie vpon him Deut. 29. 20. And the cause hereof you shall finde in the former verse to be the presumption and obstinacie in sinning that was in that man See this in Pharaoh Exod. 9. 12. the Lord hardened his heart that he could not repent But what was the cause Exod. 8. 15. 19 32. He had hardened his owne heart and wilfully refused to hearken to the message that was brought him from God or to be humbled and moued with his iudgements The Reasons of the Doctrine are two 1. This obstinacie in sinne argues that sinne hath the full possession of the heart and that men loue it vnfainedly and that is one cause why God hates it so much Psal. 11. 5. The wicked and him that loueth iniquity doth his soule hate And 66. 18. If I regard wickednesse in my heart the Lord will not heare me Our sins are then become our idols and gods these men haue set vp their idols in their hearts Ezek. 14. 3. when we giue diuine honour vnto them 2. It argues a rebellion and proud contempt of God when men will not be reclaimed by his Word Iob 34. 37. He addeth rebellion vnto his sinne And 1. Sam. 15. 23. Rebellion is as the sinne of Witch-craft Yea this obstinacy will bring the heart by little and little into that impardonable sinne that is committed in meere malice against God Therefore when the nature of that sinne is described it is called a sinning wilfully Heb. 10. 26. And Dauid Psal. 19. 13. speakes of presumptuous sin as of the next step to the great transgression The Vse of this Doctrine is both for Exhortation and for Reproofe and for Comfort also We are all to be Exhorted by this Doctrine to take heed of obstinacie in any sinne and to count it a great fauour and grace of God which we should pray for and by all meanes labour to attaine vnto viz. to haue tractable and teachable hearts This is made a note of Gods Elect to receiue the Word gladly Acts 2. 41. and with all readinesse of minde Acts 17. 11. Foure notes we may try this by 1. When in going to heare the word we goe with an open heart willing to learne whatsoeuer God shall teach vs. Acts 10 33. We are all here present before God to heare all things that are commanded thee of God 2. When our reason is so captiuated vnto God that we dare not dispute nor cauill against any truth God hath clearely reuealed vnto vs in his Word seeme it neuer so contrary to our reason and affections Iob 6. 24. Teach me and I will hold my tongue and cause me to vnderstand wherin I haue erred as if he should say Reueale to me by thy Word any thing wherein I haue offended thee and I will lay my hand vpon my mouth I will not dare to reason in the defence of it 3. When we are ready to receiue Gods Word and be informed in his will by any how much soeuer he be our inferiour when we dare not reiect good counsell and admoâ—…ition from any Esay 11. 6. A little childe shall leade them 4. When the Lord hauing reuealed his will vnto vs by any meanes we shew an earnest care and endeauour to obey it Psal. 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart For Reproofe and terrour of all wicked men that liue in these daies of light Esay 33. 14. The sinners in Sion are affraid saith the Prophet And indeed no sinners vnder heauen haue so much cause to feare as the sinners in Sion haue they that haue enioyed the best meanes They cannot pretend ignorance for excuse of their sins all their sinnes will be iudged to be done obstinately and wilfully But two speciall sorts of sinners are reproued here First such as are wilfull and obstinate against the knowledge of the truth Secondly such as are obstinate and willfull against the practice and obedience of the truth Two sorts there be of them that will not know the truth as first they that refuse to heare because they thinke their ignorance will be some aduantage to them their conscience will be the quieter for it And these are like Felix Acts 24. 26. who when he felt his conscience awakened and troubled by Pauls Ministry would heare him no longer But alas this will be no aduantage to
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
till the euill day is That no man can tell how long he shall enioy the meanes of grace no man can meet the Bride-groome vnlesse he haue oyle in his lampe and that he cannot haue but of them that sell it Mat. 25. 9. No affliction or sicknesse is able to saue a soule without the Word that made the Prophet say Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Psal. 94. 12. Nay euery Preacher will not serue the turne but he had need to be a rare man that should do good in such a case Iob 33. 23. If there be then a messenger an interpreter one of a thousand he had need haue the tongue of the learned that should know to minister a word in time to him that is wearie Esa 50. 4. And who can assure himself to haue such a man to be with him in his last sicknes They only that haue esteemed the Word in their health may assure themselues to haue it for their comforter in sicknesse But the wicked man that hath despised the ministry of the Word in the dayes of his health and prosperity hath iust cause to feare God will depriue him of the comfort of it in his sicknesse and affliction For so God hath threatned such contemners of his Word Amos 8. 12. They shall wander from sea to sea and frâ—… the North euen to the East shall they run to and fro to seeke the Word of the Lord and shall not find it and Ezek. 7. 25 26 When destruction commeth they shall seeke peace and shall not haue it Calamity shall come vpon calamitie then shall they seek a vision of the Prophet but the law shall perish from the Priest and counsell from the ancient q. d. O then let euery man make his benefit of the means of grace now while he doth enioy them while Gods merchant men are among you make you prouision of oyl for your lamps No man can be sure to haue the like means when he would himselfe 2 Cor. 6. 2 Behold now the accepted time behold now the day of saluation The third reason to perswade men to reconcile themselues to God and to get assurance of their saluation presently in their youth and in their best health is this that though a man were sure he should haue as good means for his instruction and conuersion and comfort in his last sicknesse as he hath now yet he shall find himselfe most vnfit at that time to make his benefit of them Sicknesse and extreme affliction will so dull the mind and make the heart so heauy yea a man shall then haue so many meanes to trouble and distract him as he shall not be able to relish any sweetnesse in the best counsaile that is giuen him in the holiest praiers that are made by him These are the daies which Salomon speakes of Eccl 12. 1. Wherein a man shall say I haue no pleasure in them Remember what case the best of Gods seruants haue beene in in their extreme affliction They haue been vnable to pray they haue been astonied and could not speake Psal. 77. 4. yet thou saist thou wilt then pray They haue beene vnable to relish or profit by the best meanes They harkened not vnto Moses for anguish of spirit Exod. 6. 9. Yea their soules haue refused comfort Psal. 77. 2. and thou saist then thou wilt send for the Preacher and take his counsaile They haue beene oppressed with the burden of their sinnes Dauid saith of himselfe at such a time that his iniquities had taken such hold vpon him as he was not able to looke vp that they were more in number then the haires of his head and that therefore his heart failed him Psal. 40. 12. and thou saiest then thou wilt cast off all thy sins and get assurance of the pardon of them They haue been faine to spend vpon the old stock and to comfort themselues not with that which they haue found in themselues for the present but by calling to mind the good things they knew were in them in former times Iob seeks to recouer his comfort this way as is plaine Chap. 29. 30. 31. and so did Dauid likewise when his spirit was ouerwhelmed within him his heart within him was desolate then he remembred the dayes of old Psal. 143. 4 5. They haue sowne before vnto themselues in righteousnesse as the Prophet speaketh Hos. 10. 12. And all thy hope is in the comfort you shall find then Thou deferrest to sow till that time when thou shouldst reape O foolish man deceiue not thine owne heart any longer do not imagine thou shalt be in better case when sicknesse and extreme affliction shall come than the best of Gods children haue been Whilst thou art now in health get assurance of thy saluation for thou wilt be then vnfit to do it Seeke and lay vp knowledge now for that will be a time of spending thy stock that thou hast gotten not of increasing it Giue thy selfe much to prayer now and get assurance that thou hast the spirit of prayer for then thou wilt be hardly able to do it The fourth Reason to disswade a man from putting off his repentance till sicknesse is this That though he were sure to haue neuer so good meanes of repentance and though sicknesse and griefe it selfe had no force to hinder him from profiting by them yet shall he be vnable to receiue good by them vnlesse the Lord be pleased to worke with them O Lord I know that the way of man is not in himselfe It is not in man that walketh to direct his steps Ier. 10. 23. And euery man that hath wilfully deferred and put off the time of his repentance hath iust cause to feare that God will not then worke with the meanes to doe him good For first as God hath in his counsell set and determined the day of euery mans visitation the iust time and moment of euery mans conuersion which if he passe he shall neuer be conuerted So is euery man to account not the time to come but the present time when God by his Word and Spirit moues him to repent to be his day the time of grace and repentance to him Therefore Heb. 3. 4. this is foure times repeated To day if you will heare his voice Secondly the nature of sinne is to harden the heart and the longer that any sinne is continued in the harder it will make the heart and the more vnable to repent No man that once giues libertie to himselfe in any sinne is able to say Thus far will I go and then I will stay my selfe thus long will I continue in it and then I will repent The longer a man continues in this net and snare the more he shall be intangled in it and with the more difficultie get out the deceitfulnesse of sinne will harden the heart Heb. 3. 13. Thirdly the Lord hath threatned to punish the presumptuous sinner