as were qualified according to his direction 1 Tim. 3. 5. And surely if we knew our Masters disposition well we would all be as forward and desirous to thrust our selues into his seruice as they were for one houre that we haue been wont to spend in his seruice we would willingly spend three Yea the more time our calling would permit vs to spend in his seruice the happier would we count our selues according to that Psal. 84. 4. Blessed are they that dwell in thy house they will be alwaies praising thee Consider therefore and thinke oft for thy encouragement of the gracious disposition of thy Lord and Master and that in these foure points First he standeth not so much vpon our actions as vpon our affections though we be able to do very little yet if he discerne in vs an vnfained desire to do well he is ready to accept vs Is there be first a willing mind it is accepted 2 Cor. 8. 12. He accepteth the will as the deed Because Abraham was willing and ready to haue offered vp his son in sacrifice to God the Holy Ghost saith of him that he did offer him vp Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla that for his life they laid down their own necks Rom. 16. 4. Secondly he much more esteemeth of this vnfained desire of our heart to do better than if we could do any thing neuer so well when he seeth vs willing and sorry that we can do no better The Apostle praiseth the Macedonians for this that their will exceeded their ability 2 Cor. 8. 3. So doth he the Corinthians that they had begun before not onely to doe but also to be willing and forward a yeare agoe 2 Cor. 8. 10. Thirdly if he see our heart set and resolued to do his will in any duty he hath enioyned vs he will be ready to helpe vs and make that easie to vs which was full of difficulty and impossibility before Draw nigh to God and he will draw nigh to you Iam. 4. 8. Arise and be doing and the Lord shall be with thee 1 Chron. 22. 16. Deale couragiously and the Lord shall be with the good 2 Chro. 19. 11. Fourthly with how much the more labour and difficulty he findeth we haue serued him in any duty and by how many the more tentations and lets we haue striuen against in doing of it by so much the more acceptable shall our seruice be vnto him God is not vnrighteous to forget your worke and labour of loue Heb. 6. 10. And who would not be glad to serue such a Master The third and last encouragement that this Doctrine yeeldeth to the godly is this that it may cause them to sing at their worke and to take much comfort euen in the poorest seruice they are able to do vnto God A wonderfull thing it is to see how little ioy men take in good duties and the true cause of it is this that they are apt to doubt when they do any good duty they do it not well nor in that manner as they ought and if they espie any infi mitie and corruption of the flesh that mixeth it selfe with thâ—…â—…orke of the spirit in any good action they haue done though they haue striuen against it and grieued sor it they are straight apt to thinke that God will iudge of their worke according to that corruption and reiect it True it is and cannot be denied but that the godly may finde cause enough in themselues to be humbled euen for their best actions when they haue performed them and to cry with Nehemiah Remember O my God concerning this and spare me according to the greatnesse of thy mercy Neh. 13. 22. and they haue also cause of feare before they vndertake them nay it is not possible we should do any good duty well vnlesse we do it in feare None of vs can preach well vnlesse we vndertake this businesse with feare least we should not do it well and approue our selues to God in it Paul professeth of himselfe that he was in the exercise of his Ministry among the Corinthians with them in weakenesse and in feare and in much trembling 1 Cor. 2. 3. None of you can heare well vnlesse you come with feare and reuerence vnlesse ye be humbled at the Lords feet to receiue his word Deut. 33. 3. Paul praiseth the Corinthians for this and saith Titus ioyed much to see it in them that they receiued the doctrine and Ministry of Titus with feare and trembling 2 Cor. 7. 15. In a word we cannot pray or do any other religious duty well vnlesse we vndertake it in feare lest we should not performe it as we ought Serue the Lord with feare Psal. 2. 11. Let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Heb. 12. 28. Nay we cannot conscionably and well performe any duty in our Christian conuersation vnlesse we do it in feare Seruants must obey their masters with feare and trembling Ephes. 6. 5. Yet as there must be in vs this feare rising from the apprehension of the Lords holinesse and our owne great insufficiency to do any good dutie so must there be in vs ioy and gladnesse of heart rising from the consideration of the Lords goodnesse and readinesse to take in good part the poore seruice we do vnto him There must be in vs in euery seruice we doe vnto God these two contrary affections feare in respect of our owne vnworthinesse and insufficiencie ioy and gladnesse of heart in respect of the gracious disposition of the Master whom we do seruice vnto This is that the Prophet meaneth Psal. 2. 11. Serue the Lord with feare and reioyce with trembling We should come with chearefull and glad hearts to his seruice Serue the Lord with gladnesse come before his presence with singing enter into his gates with thanksgiuing and into his courts with praise be thankefull vnto him and blesse his name For the Lord is good his mercy is euerlasting and his truth endureth vnto all generations Psal. 100. 2 4 5. and so should we depart from it And three Reasons there be may moue vs to do so 1 He will not straightly marke but passe by and pardon many infirmities in our seruice we do to him with vpright hearts Who is a God like vnto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for euer because he delighteth in mercy Mic. 7. 18. If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared I wait for the Lord my soule doth wait and I trust in his word Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption Psal. 130. 3 4 5 7. 2 He doth not exact of vs that we vtterly banish all corruption so as it may not dwell in vs
good fellowes to beare them company the matter were the lesse but this shall also increase their torment there As may appeare by that suit the rich man makes to Abraham Luke 16. 28. that noâ—…e of his brethren might come to him into that place of torment So that if we haue grace this should not cause vs to make the lesse account of this sinne that it is now growne so generall but this should cause vs to hate it the more and be the more afraid of it and take so much the more heed to preserue our selues and our families from it So the wickednesse of the time and place that Lot liued in affected him His righteous soule was vexed with it 2. Pet. 2. 8. So speaketh Dauid of himselfe Psal. 119. 53. Horror hath taken hold vpon mee because of the wicked that forsake thy law The second deceit whereby Sathan drawes men to this sinne and hardens them in it is hope of secrecy That they may commit it and liue in it and yet it shall neuer be descryed or knowne or if they cannot bee so close if they accustome themselues to it long but men will surmise somewhat and iudge the worst yet so long as none can conuince them what need they care They see many that would cry out vpon and thrust away out of their house any that should bee euidently conuinced of the fact that yet thinke neuer the worse of any for surmises and presumptions bee they neuer so strong Nay it is certaine many are the better liked for this as if it were an argument of great wit and sufficiency in any to be able to take their pleasure in this sin and yet so to saue their owne credit and the credit of the family that they liue in And this is the cause of the monstrous and vnnaturall practises that many vse to couer and hide this sinne by That this is a principall thing that deceiues many is euident not onely by experience but by that that the Scripture speaketh Iob 24. 15. The eye of the Adulterer waiteth for the twilight and saith none eye shall see mee and disguiseth his face And indeed they that liue in this vile and abominable sinne are vsually marueilous close and secret and subtill to conceale it The Harlot is said Pro. 7. 10. to bee subtile of heart See also the subtiltie of these sinners noted and described Pro. 30. 19 20. The Prophet Agur reckoneth the way of a man with a maid and the way of an adulterous woman the cunning and secret practises of filthy persons of both sexes for the hiding of their sinne among these things which neither himselfe nor any other man was possibly able to discouer and finde out and compares it vnto the way of three things which no wit or industry of man is able to descrie The preseruatiue against this temptation is the meditation of these three points 1. That God is present with thee at all times and in all places and beholdeth the secretest of all thy actions yea in such places and in such company as no good man dare goe into in which thou mayest be sure to be free enough from the censuring eye and tongue of those precise fellowes whom thou fearest and hatest so much yet will the Lord be with thee euen there If I make my bed in hell saith Dauid Psal. 149. 8. as indeed the places where such companions often vse to lodge are little better behold thou art there This God alledgeth as a forcible reason against this sinne Ier. 13. 27. I haue seene the lewdnesse of thy whoredomes And Ier. 29. 23. Euen I know and am a witnesse faith Lord. This meditation did Iob great good in this case Iob 31. 4 Doth not be behold all my waies and tell my steppes O if thou couldst remember that he seeth thee and set thy selfe in his presence and bring thy heart to that passe that thou couldst euen desire euer to haue his company and that he would euer take notice of thy waies this would preserue thee from this and all other sins Why wilt thou my son saith the wisedome of God Pro. 5. 20 2â—… Embrace the bosome of a stranger For the waies of man are before the eyes of the Lord and he pondereth all his goings Thou wouldst not commit this sinne if thou wert sure thy pastor thy neighbour thy seruant thy childe should know of it thou wouldest seeme to them to be another manner of person And that is the cause why you shall haue the most notorious Harlots that will seeme very religious I haue peace offerings with mee saith the Harlot Pro. 7. 14 this day haue I paid my vowes O the Atheisme of thy heart take notice of it mourne for it striue against it pray against it Thou fearest the eye of a mortall man and fearest not the presence of the eternall God who according to that which he threatneth Mal. 3. 5. will be a swift witnesse against the adulterers Yea the Lord hath oft brought vncleane persons sometimes by terror of conscience sometimes by frenzie to that passe that themselues haue beene the blazers and proclaimers of their own secret filthines He hath constrained many of them to cry out of themselues as the Leper Leuit. 13. 45. I am vncleane I am vncleane Or rather as Iudas did Matth. 27. 4. who in extreame desperation and hauing receiued in himselfe the sentence of his eternall damnation cryed out openly and cared not who heard saying I haue sinned And what knowest thou that art so confident in the secrecy of thy sinne but either thy selfe or the party with whom thou committest this lewdnesse may be brought to this passe before thou die The meditation of this point is prescribed by our Sauiour for a preseruatiue against hypocrisie and this conceit of sinning secretly and closely in any kind Luk. 12. 1 2. Beware of the leuen of the Pharisees which is hypocrisie for there is nothing couered that shall not be reuealed nor hid that shall not be made knowne 2. The more cunning thou hast beene in keeping thy sinne secret the more doth God abhorre thee 2. King 17. 9. The children of Israel had done things secretly that were not vpright before the Lord saith the Holy Ghost when hee would aggrauate their sinne and shew the cause why God destroyed them The more wit and cunning any man sheweth in contriuing of sin the more culpable he is before God Thus God aggrauateth their sin Ier. 4. 22. They are wise to doe euill Rom. 16. 19. I would haue you wise to that that is good and simple concerning euill 3. No vncleane person can haue any assurance of hope that his sinne shall alwaies be kept secret In the day of the Lord all mens secrets shall be discouered to all the world 1. Cor. 4. 5. He will then lighten all things that are hid in darkenesse Then shall euery vncleane person be made a gazing stocke to the world and to Angels and to men
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
Lords corne is already white vnto haruest it is ripe and ready for the sickle if it be not now reaped and gathered it will be lost and spoiled and that you may easily perceiue if you will but lift vp your eyes and looke vpon the regions Behold how God hath prepared the hearts of men to receiue the Gospell See in what multitudes and with what great desire they flocke vnto it and that not onely in Iudea but euen here among the Samaritans Now the Doctrine that our Sauiour intendeth to teach vs here is this That the Ministry of the Word is a matter of great necessity for the saluation of men For our Sauiour here compareth the people of God vnto corne that is ripe and the Apostles in respect of their Ministry and preaching vnto reapers and vseth this reason to stirre them vp to zeale and diligence in teaching because as the corne that is ripe must needes perish if it haue none to reape and gather it so must Gods people needes perish if they haue none to teach and instruct them It is not onely good and profitable and fit that Gods people should haue Preachers but it is a matter of necessity also Many proofes might be brought for this Doctrine but I will at this time insist onely in this argument of comparison which our Sauiour vseth in this place We shall finde therefore that there is scarce any one truth in all religion which the Holy Ghost hath taught vs so plainely by so many familiar comparisons and similitudes as he hath done this truth of the necessity of the Ministry of the Word And the cause why the Holy Ghost teacheth vs this by similitudes is because we can farre more easily vnderstand earthly than heauenly things The necessity of hauing Preachers few can conceiue the Lord hath therefore taught it vs by such comparisons as euery man can vnderstand and iudge of Fiue of these comparisons I will propound vnto you 1. Sometimes Gods people are called the Lords pleasant Garden and fâ—…full Orchard Cant. 4. 12 13. and the Preachers are called Planters and Waterers of it 1. Cor. 3. 6. And if you haue a plot for a Garden or Orchard in the best soile vnder heauen it is not possible it should yeeld you any pleasant fruit if it haue had none to plant and water it 2. Sometimes the people of God are called the Lords building 1. Cor. 3. 9. his house and temple 2. Cor. 6. 16. and the Preachers are called the Lords Masons and Carpenters that must both lay the foundation and set vp the whole building 1. Cor. 3. 10. I haue laid the foundation and another buildeth thereon 3. Sometimes Gods people are called the sonnes and daughters of God 2. Cor. 6. 18. and then Preachers are called both the spirituall fathers by whom they are begotten vnto God 1. Cor. 4. 15. and the nurses by whom they are fed with milke while they are babes in Christ I haue fed you with milke 1. Cor. 3. 2. and the Lords stewards that must prouide stronger meate for them when they are growne to ripe yeares and at whose hands they must receiue their portion of meate in due season Luke 12. 42. 4. Sometimes Gods people are called Pilgrims that trauaile in a strange and vnknowne and dangerous way 1. Pet. 2. 11. and then Preachers are called their guides Heb. 13. 7. and the light of the world Matth. 5. 14. 5. Lastly Gods people are called sometimes the Lords husbandry and corne field 1. Cor. 3. 9. and then Preachers are called both his labourers that by stocking and dunging and plowing the ground prepare it wee are labourers together with God 1. Cor. 3. 9. and his seeds-men that sowe it the sower soweth the Word Mar. 4. 14. and his reapers and haruest-men that get downe his corne and bring it into his barne as you may see the haruest truely is great but the labourers are few pray yee therfore the Lord of the haruest that he would send forth labourers into his haruest Luk. 10. 2. and in this Text most plainly The Reason why preaching is of such absolute necessity as we haue heard to the saluation of men is that which the Apostle giueth 1. Cor. 1. â—…1 It pleased God by the foolishnesse of preaching to saue such as beleeue not any excellency that is in vs or in our preaching for doubtlesse the holy Scriptures the written Word of God which you haue in your hands is of farre greater worth and excellency than any Sermon we can make vnto you Neither is it any inability in the Lord to saue whom he pleaseth without preaching but the only reason is that it hath pleased God to ordaine and appoint this to be the meane whereby he will begin and perfect the worke of grace in his Elect. The first Vse of this Doctrine is to conuince the iudgement of men in this point For there is scarce any one truth of God that findeth more strong oppositions and reasonings against it in the nature of man Yea the more excellent parts of nature men haue the greater enemies they are wont to be vnto this truth But howsoeuer he that is a meere naturall man or an Atheist that beleeueth not the Scriptures may still doubt of or oppose this truth let no Christian any longer withstand it or make any question of it now he hath heard it so clearely and euidently confirmed to him out of Gods Word lest he be found euen a fighter against God as Gamaliel speaketh Act. 5. 39. But let him learne to captiuate his reason to the obedience of God 2 Cor. 10. 5. and pray against his infidelity as Marke 9. 24. euen cry with teares vnto God to helpe his vnbeliefe The second Vse of the Doctrine is to reprooue them that thinke and say so much preaching is needlesse we haue too much preaching that count the calling of the Ministry the most vnnecessary calling in the Common-wealth that thinke of all callings and conditions of men Preachers may best be spared and therefore spoyle this function and disgrace it by all meanes Of those men it may be said as Psal. 73. 9. they set their mouth against heauen For how can a man more directly contradict the Word and Spirit of God than by saying or thinking thus But know this beloued for a certaintie that as in the Church there is no calling of that necessity as a good Ministrie the Lords Orchard the Lords Building the Lords Family the Lords Husbandrie cannot possibly be without it so euen in the Common-wealth there is no calling but one so necessarie no calling but one the Magistracie I meane whereby the Common-wealth receiueth so great benefit as by the Ministrie Thou leddest thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. Yea the best policie that any state can vse to cause the Common-wealth to prosper and flourish is to plant in euery part of it in euery Congregation an
face and worship God and say plainely God is in them indeed He makes the consent and agreement that is among the Prophets in their Ministry to be one chiefe cause of it 1. Cor. 14. 25. He is rebuked of all he is iudged of all And on the contrary side the disagreement and dissention that is amongst the Ministers cannot chuse but be a great stumbling blocke to the people and meanes to hinder their profiting by the Word No engine that Sathan or Antichrist haue doth endanger the Church more than this and therefore nothing that by their instruments they labour more in than to blow the coales amongst vs and encrease the heate of our contentions Paul alledgeth this for the reason why he went vp to Ierusalem to visit the chiefe Apostles to acquaint himselfe and to conferre with them lest by any meanes saith he I should run or had run in vaine Gal. 2. 2. This is the cause of that strange earnestnesse and importunity that Paul vseth in this matter Phil. 2. 1 2. If there be any consolation in Christ if any comfort in loue if any fellowship of the Spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord And Phil. 4. 2. he speakes thus to two women who though they were no Ministers yet laboured with him in the Gospell as he saith verse 3. I pray Euodias and beseech Syntiche that they be of one accord in the Lord. This Doctrine is of great Vse both to vs that are Ministers of God and to you that are his people for we are all ioyntly to be exhorted by this Doctrine first to pray earnestly vnto God who onely is the God of peace and loue 2. Cor. 13. 11. that he would at length compound the dissentions that are in his Church and worke a holy concord amongst all his seruants This is euery mans duty neither may any looke to prosper that cannot doe this pray for the peace of Ierusalem which is by this meanes best procured they shall prosper that loue thee Psal. 122. 6. Secondly that euery one of vs would endeauour in our places to procure it as much as in vslyeth Matth. 5. 9. Blessed are the peace-makers But beside this generall there is a particular vse to be made of this Doctrine both by vs that are Ministers and by all you that are Gods people but in this I desire to be more large than the time will now permit me to be and therefore I will deferre it vntill the next day Lecture the sixty fifth September 11. 1610. IOHN IIII. XXXVI XXXVIII THere is particular Vse to be made of this Doctrine first by the Ministers of the Gospell and secondly by all the people of God All that are faithfull Ministers are to be exhorted by this Doctrine that notwithstanding all excellency of gifts or difference in iudgement or practice that may be amongst any of them yet they would seeke to keepe the vnity of the Spirit in the bond of peace to loue and esteeme one of another That we may all of vs receiue the more good by this exhortation I will speake of it distinctly and shew you first how farre forth the Ministers of the Gospell must agree together secondly the reasons that may moue vs to seeke this agreement thirdly the meanes whereby we may attaine vnto this agreement For the first we must know there is nothing spoken in the handling of this Doctrine in fauour of such Ministers as are ignorant and vngodly men None of vs are bound to loue and esteeme of all Ministers But though in respect of their coate and function they be accounted our brethren yet if they be Idols or wicked and vngodly men we are not bound to esteeme of them Nay the more high and excellent the function and calling is which they haue taken vpon them the more vilely and contemptibly should all good men esteeme of them Matth. 5. 13. If the salt be vnsauory it is fit to bee troden vnder foote of all men If we cannot be familiar with such if we can shew no respect to such let no man account vs proud or malicious we doe no more than we are bound to doe The Ioue and agreement that should be betweene Ministers bindes vs not to like of or winke at the faults that are in Ministers I know some men count it a breach of the Churches peace and an argument of a contentiâ—… and vnquiet spirit in a Minister if he speake against carelesse non-resâ—…ncy if he reprooue the idlenesse and pride or couetousnesse or 〈◊〉 life of any Minister But these men are much deceiued No mâ—…ns 〈◊〉 deserue so sharply to be reprooued as these sins of Ministers for theâ—… are indeed the chiefe causes of all other sins committed in the land 〈◊〉 2â—… 15. From the Prophets of Ierusalem is wickeanesse gone forth into thâ—… 〈◊〉 And in this respect when Gods people in their publike fast made 〈◊〉 confession of those sinnes whereby God had beene most prouoked â—…gainst them they make confession chiefly of the sinnes of their Magistâ—…s and Ministers as the principall causes of all their plagues Neh. 9. 〈◊〉 Our Kings and our Princes our Priests and our Fathers haue not done thy law nor regarded thy commandements nor thy protestations Obiect And whereas some are ready to say this makes the ministry contemptible among the people Answ. I answer First the Holy Ghost saith the quite contrary These sinnes that some Ministers doe commit and the rest winke at and will not reprooue are the true cause of that contempt the ministry is growne vnto Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies and haue beene partiall in the law Secondly it is not vnlawfull to bring disgrace and contempt vpon such Ministers They were Preachers whom both Iohn Baptist Matth. 3. 7. and our Sauiour Matth. 12. 24. cals generations of Vipers and that in the hearing of them that were their ordinary hearers And see what strange termes of disgrace Peter giues vnto certaine Preachers in his time 2. Pet. 2. 12. They are bruit beasts led with sensuality And verse 4. Hauing eyes full of adultery and that cannot cease to sinne they haue hearts exercised with couetousnesse and are cursed children Obiect Why but the Pharises sate in Moses chaire and taught some good Doctrine and held many truths in which respect Paul euen after his conuersion cals himselfe a Pharisee Acts 23. 6. so that there was great danger lest our Sauiour so disgracing their persons might worke in their hearers a contempt of their Doctrine Answ. I answer He saw that though they taught some truths yet by their life and other Doctrines they did more hurt than good and that the more credit they had with the people the more hurt they were likely to doe and therefore he disgraceth them thus But though we be not bound to esteeme well of
all Ministers yet of all able and faithfull Ministers we are There hath beene long and is at this day great difference of iudgement amongst Gods seruants in our Church some hold that there is a forme of Church gouernement set downe in the Word which was practised in the Apostles times and which all Churches are bound vnto vnto the end of the world other of Gods seruants are of another minde Some hold the ceremonies to be vnlawfull others hold them to be lawfull and fit And this difference in iudgement hath wrought great alienation of heart and affection among Gods seruants but this ought not to be so 1. We should reuerence and esteeme one another so many as we see to be able and painefull and godly men we are to reuerence and esteeme of notwithstanding these differences in iudgement we ought not to despise or condemne one another for these things Rom. 14. 3. Let not him that eateth despise him that eateth not and let not him which eateth not condemne him which eateth The odious termes of Puritans or Formalists of Schismatickes or Time-seruers ought not to be heard amongst brethren 2. We should auoide all bitternesse of contention about these things Though we differ in â—…udgement in these things yet should we endeauour that the people may discerne no difference nor disagreement in Doctrine amongst vs. True it is we may and ought to seeke resolution for our consciences out of Gods Word euen in these things seeme they neuer so small Rom. 14. 〈◊〉 Let euery man bee fully perswaded in his minde And when we haue receiued good resolution in these things we ought to hold that fast so farre forth as God hath reuealed his will vnto vs the Minister especially it is required that he hold fast the faithfull Word Tit. 1. 9. But if we dissent one from another in these things it must be without bitternesse in a brotherly manner Ephes. 4. â—…5 Follow the truth in loue saith the Apostle It is not to be held want of zeale or alteration in iudgement but true wisedome in a Minister to shunne in his Ministry and Doctrine so farre as in him lyeth these points that brethren differ in and to spend his time in such points wherein we all agree and which are more profitable for the people to know Actsâ—…0 â—…0 20. In the building of Salomons Temple it is said that there was no noise of hammer or axe or any toole of Iron heard in the house while it was building 1. King 6. 7. It were to be wished that in our Ministrie whereby Gods spirituall Temples are to be built there might be no noise heard of any iarres or contentions that are among our selues but that we all would doe as Dauid did though his brethren the Iewes had prouoked him much yet could he not be stirred to fight against them but vsed all his skill and force against the Philistines 1. Sam. 27. 7 12. So should we all ioyne our forces against the common aduersary It is promised as a blessed fruit of the Gospell which euery godly man prayeth for and desireth to see Esay 11. 13 14. That Ephraim and Iudah may cease to enuie and vexe one another but that they may ioyne together against the common aduersary 3. Howsoeuer we cannot agree in iudgement yet should we loue one another and be glad to imbrace one anothers acquaintance and to reioyce one in anothers gifts and faithfulnesse and successe in his labours neuerthelesse for the difference that is in iudgement amongst vs about these things Wee haue a worthy example for these things in the Primitiue Church Acts 4. 32. The multitude of them that belieued were of one heart and one soule and therefore it is said of them Acts 2. 46. that they were not strange one to another but maintained a sweet society together and reioyced one in another They did eate their meate together with gladnesse and singlenesse of heart The Reasons that may moue vs to this agreement are these First the great aduantage that all sorts of wicked men Papists Atheists and ignorant persons take at our contentions and disagreements When the Holy Ghost would intimate one cause why Abraham was so loath to fall out with Lot so desirous to compound the differences that were betweene their heard-men he saith Gen. 13. 7. And the Canaanites and the Perizzites dwelt at that time in the land Doubtlesse we haue in our land many Canaanites and Perizzites at this day that doe take great offence at this and make it their chiefe occasion to alienate their hearts from the truth of God and from the reuerence of our calling Matth. 18. 7. Woe bee to the world because of of offences it must needes bee that offences shall come it is iust with God and necessary such wretches should haue somewhat laid in their way to stumble at but Woe bee to that man by whom the offence commeth woe be to vs if we become occasions of such offence vnto them Secondly such as we differ from in iudgement may be Gods deare children and faithfull seruants though they erre and cannot see the truth in these matters as we thinke we do True it is that God hath made this promise to all the faithfull Ier. 32. 38 39. They shall be my people and I will bee their God and I will giue them one heart and one way that they may feare me for euer But this is meant that in fundamentall points they shall all agree True it is also that it is a thing greatly to be wisht and sought after that all Gods seruants might be of one iudgement in all points It is worthy to be obserued how oft the Apostle beats vpon this point 1. Cor. 1. 10. Bee yee knit together in one minde and in one iudgement and 2. Cor. 13. 11. Finally brethren bee perfect bee of good comfort bee of one minde liue in peace and the God of loue and peace shall bee with you Phil. 3. 2. fulfill my ioy that yee may be like minded hauing the same loue being of one accord and of one iudgement The Apostle knew well that the neerer we agree in iudgement the faster will our affections be knit one vnto another But though this be to be desired and endeauoured after yet can it neuer be attained in this life that all Gods faithfull seruants should agree in all points Perfect vnity is not to be looked for in the Church of God till the number of all the elect be fulfilled till the Church be come to her perfection Ephes. 4. 13. Paul speaking of the vnitie of faith and of the knowledge of the Son of God this vnity the perfect vnitie tels vs when it is to be looked for Euen when wee shall all meete together vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. It is great rashnesse and ignorance in any to doubt of the soundnesse of euery mans heart that doth not receiue and imbrace euery
mercy toward his Church Christ in his great triumph ouer Sathan and all the enemies of our saluation when hee ascended vp on high and led captiuity captiue gaue gifts vnto men in this great variety To some he gaue the gifts fit for Apostles to some for Prophets to some for Euangelists to some for Pastours to some for Teachers Ephes. 48 11. Secondly this was necessary in respect of the seuerall dispositions of Gods people for as it is with the bodies of men all like not the same meate and therefore God in his goodnesse hath prouided such variety of his creatures to serue euery appetite So for some this mans gift is fittest others will profit more by anothers gift yea the same man may for knowledge profit best by one mans gift for memory by ano thers for conscience and affections by a third man Iohn had one gift meete for the disposition of some kinde of men and our Sauiour a very diuerse gift from his yet more meete for the disposition of some kinde of men Matth. 11. 17 19. Thirdly the Lord hath done this for the increase of loue and vnity among his seruants that we might see the need we haue one of another euen of euery one of Gods seruants and so might loue and esteeme of all accordingly 1. Cor. 12. 21. The eye cannot say to the hand I haue no neede of thee nor the head againe to the feete I haue no neeede of you So that to conclude this first reason If Christians were as they should be it would be a great benefit to them to heare if it were possible all Gods seruants It was so to the first and Primitiue Church of Ierusalem when all the Apostles and sundry other worthy men did exercise their Ministry at Ierusalem the faithfull did greatly profit in knowledge and grace by the great variety of Gods gifts in his seruants as it appeares by many testimonies the Holy Ghost giueth of them Acts 2. 42 46. and 4. 32 37. We might see iust cause if the fault were not in our selues to praise God for his great bounty in bestowing such plenty and variety of his gifts and we might also receiue good by euery one whether Paul or Apollo or Cephas all are yours 1. Cor. 3. 22. But this that God hath giuen for so great a benefit most men through their corruption haue turned to a great mischiefe It were a great benefit to some if they neuer had heard any but their own Pastours for by hearing men of other gifts which they better affect they grow to a loathing of the gifts of their own Pastour and of all other men but this shall doubtlesse tend to their further condemnation if they profit not but receiue hurt by this great variety of gifts God hath bestowed vpon his seruants as is plaine by that exprobration our Sauiour vseth against the Iewes that profited neither by Iohns ministry nor by his Luke 7. 31 35. Secondly euen where there is apparant inequalitie of gifts to be discerned yet no one should be so admired as that others should be despised For first a man may be a faithfull Minister sent and approued of God and yet his gift farre inferiour to other of his fellow-seruants euen he that receiued but two talents and gained but other two with them had the commendation of a faithfull seruant as well as he that receiued fiue and gained fiue Matth. 25. 22 23. Secondly the Word of God should be esteemed and receiued not for his sake that bringeth it but for his sake that sendeth it euen the Scribes and Pharisees so long as they sate in Moses chaire and taught nothing but the Doctrine of Moses were to be respected in that which they taught though they were most wicked men Matth. 23 2 3. And the contempt that is done to the Ministry of the meanest whom Christ sendeth is done to him Hee that receiueth whomsoeuer I send receiueth me Ioh. 13. 20. and he that despiseth him despiseth Christ Luk. 10. 16. Thirdly thou maist profit by him that hath the least gift if the fault be not in thy selfe Euery gift that the meanest of Gods seruants hath is giuen him for the profit of the Church 1. Cor. 12. 7. Yee may all prophecy one by one that all may learne and all may bee comforted 1. Cor. 14. 31. for thy profit dependeth not so much on the gifts of the teacher as on Gods blessing it is God that giueth the increase 1. Cor. 3. 7. and who can tell whose Ministry he will blesse most the winde bloweth where it listeth Iohn 3. 8. And he oft worketh most mightily by the weakest meanes my strength is made perfect in weaknesse saith he 2. Cor. 12. 9. And that which is said of the workes of mercy Eccl. 11. 6. In the morning sow thy seed and in the euening withhold not thine hand for thou knowest not whether shall prosper either this or that may fitly be alluded to in this case heare one of Gods seruants as well as another at one time as well as at another for thou knowest not whose Ministry it is what Sermon it is that God will please to worke most within thy heart and make most effectuall to doe thee good THE SIXTIE SEVENTH LECTVRE ON SEPTEMBER XXV MDCX. IOH. IIII. XXXIX XL. And many of the Samaritans of that City beleeued on him for the saying of the Woman which testified He told mee all that euer I did So when the Samaritans were come vnto him they besought him that he would tarry with them and he abode there two daies WE haue already heard in the eight former verses what speech passed betweene Christ and his Apostles after the woman of Samaria was gone from him to call her neighbours And therein we haue heard that our Sauiour so soone as she was gone from him did foresee what successe she would haue and what a number of her neighbours she would draw vnto him The expectation of their comming filled his heart with such ioy and desire of their saluation that he forgat his hunger and the faintnesse of his body yea he vseth it as a reason to stir vp his Disciples to zeale and diligence because they should by and by see by the great number of the Samaritans that would flocke vnto him that Gods people were now prepared to receiue the Gospell In these words and the two verses following the Euangelist declareth how that was indeed fulfilled that our Sauiour did foresee and speake of for many of the Samaritans come to him and bring with them hearts well prepared to receiue good by him They beleeued in him before they came to him vpon that which the woman had spoken of him they came to him with a desire to be instructed by him and therefore they entreate him to make some abode with them and when they had preuailed with him so far as that he was content to lodge with them two daies they made good vse of him while they
secret sinnes vnto any Priest as the Papists teach without all warrant of Gods Word For 1. A man may obtaine comfort and assurance of the pardon of many sinnes onely by confessing them vnto God though he neuer acquaint any man with them for so Dauid professed he did Psal. 32. 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest c. 2. The party that is required by the Apostle Iames 5. 16. to acknowledge his secret sinnes vnto men is he onely that is afflicted in conscience and cannot by his secret confession of them vnto God finde comfort as is plaine by the context vers 13. 14. for he requires him first in euery kind of affection to seeke comfort from God by his owne prayer before he aduiseth him to send for the Elders of the Church 3. The Apostle doth not inioyne there that the party that is so afflicted should goe to the Priest onely but leaues him to his liberty to make choice of any other who for his wisedome and faithfulnesse experience and loue is fittest to yeeld him comfort in that case and therefore it is to be obserued that whereas he directs them to seeke for helpe against the sicknesse of the body from the Elders of the Church to whom God had giuen that extraordinary gift of healing verse 14 15. when he comes to giue them direction to seeke for helpe against the sicknesse and affliction of the mind he bids them not acknowledge their faults to the Elders of the Church but one to another verse 16. 4. This course of theirs is most opposite to Gods will for that which he would haue kept secret they will haue to be reuealed and those things that he would haue published they teach that secret confession will serue for and those sins that are discouered to the Priest vnder the seale of confession though they tend to the dammage of a whole state they teach may in no case be discouered But such sinnes as being either openly committed or any way brought to light by the hand of God men shall be able to reprooue vs for and charge vs with if God haue giuen vs hearts to repent of those sinnes we will bee willing to acknowledge them euen vnto men This we shall finde prooued by many examples in the Word of God 1. In a priuate man when God had discouered Achans sinne and Ioshuah charged him with it and requires him not onely to confesse it to God but to him Shew me and hide it not Iosh. 7. 1 19. He confesseth it not to God onely but to Ioshuah and the people of God that knew of his sinne and he doth it freely fully and particularly for hee confesseth more then they could charge him with Iosh. 7. 20. 21. So when Iohn had sharpely reprooued sinne and preached repentance to his hearers it is said Matth 3. 16. They came and were baptized of him confessing their sinnes The like we reade of the Ephesians Act. 19. 18. Many that beleeued came and confessed and shewed their workes 2. We haue the example of the Prophets and Ministers of God for this The Lord bids Samuel a child charge Eli with his sinnes and that in a very sharpe manner the old man yeelds presently It is the Lord saith he let him doe what seemeth him good 1. Sam. 3. 18. The Lord discouered the sinne of Ionah by a lot vnto the Marriners they charge him with it he confesseth it to them and tells them more then they could charge him with Ionah 1. 9. 10. he told them his country and his religion and how he had fled from the presence of the Lord. 3. We haue the example of great men and chiefe Magistrates for this The Prophet Nathan comes to Dauid and reprooues him for his sinne he presently confesseth it to him and that in so penitent a manner as the Prophet was faine to comfort him presently 2. Sam. 12 13. and not contenting himselfe to confesse it to him because his sinne was growne publike and scandalous he make the 51. Psalme publikely to be sung in the Temple and left to all posterity and in the very title of it confesseth his sinne and that hee could not repent of it till the Prophet Nathan had come to him The reasons why they that haue grace and are truely penitent are thus willing to acknowledge their sin euen to men are diuerse 1. It is a meanes to giue satisfaction to men whom by our sinnes we haue offended For no man is bound to thinke well of a sinner till he heare him professe his repentance in that place where our Sauiour presseth this duty of charity most he doth it vpon those tearmes if he turne againe to thee saying Irepent thou shalt forgiue him Luk 17. 4. And we are bound to giue satisfaction vnto men this way that haue beene offended by our sinne first be reconciled to thy brother and then come and offer thy gift Matth. 5. 24. And it is noted as a chiefe cause of Zedechias confusion that he did not humble himselfe before Ieremiah the Prophet 2. Chron. 36. 12. Who knew his sin and had charged him with it 2. It is a meanes to giue glory to God My son giue I pray thee glory to the Lord and make confession vnto him and tell me now what thou hast done hide it not from me saith Ioshuah to Achan Iosh. 7. 19. For as by our sins we haue dishonored the Lord so by professing our repentance we greatly glorifie him That is the reason why Gods seruants haue published such shamefull sinnes against themselues Moses reports of himselfe how hardly he was drawne to goe on Gods errand vnto Pharaoh and how oft he drew backe Exod. 3. 4. Ieremiah reports how that in impatiency seeing the opposition he found in his Ministry hee cursed the day of his birth Ier. 20. 14 c. Paul reports not onely before Agrippa and many profane men Acts 16. 11. How he had beene mad against Gods seruants and compelled them to blaspheme Christ but to the whole Church of God 1. Tim. 1. 13. 15. And why did they this they knew that this publike acknowledgement of their sins would gaine much glory to God and they cared not how much they disgraced themselues so they might honour God 3. It is a meanes to giue themselues assurance of Gods mercy Pro. 28. 14. He that confesseth and forsaketh his sinne shall finde mercy 1. In respect of the assurance of pardon That was the cause why Ioshuah though he knew Achans sinne and was resolued he should die for it yet is so earnest with him to confesse it because he would haue him die with comfort Iosh. 7. 19. My sonne giue I pray thee glory to the Lord God of Israel and make confession vnto him and tell me now what thou hast done hide it not from me 2. It is a meanes to finde mercy
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
this for the cause Verse 12. Euery one of you saith I am Pauls and I am Apollos and I am Cephas q. d. Euery one maketh choice to himselfe of some one Preacher whom he doth admire and follow with contempt of all other and how can it chuse then but there must needs be contentions among you and 1. Cor. 4. 6. he forbiddeth them to swell one against another for any mans cause Christians grew very bitter and swelled one against another in the quarrell of their teachers because one would esteeme and admire the teacher he affected another his with the disparagement and disgrace of all others And whereas they in whom this humour reigneth are wont to glory as if they had more iudgement and could discerne better of gifts than others Alas poore people that esteeme so highly of such a mans gifts say they if they had any iudgement and vnderstanding they would count him no body the Apostle telleth vs it is quite contrary and that this argueth rather that they had very little iudgement or grace in them yea this made them vncapable of profit by the word while they were of this minde they could not profit by it 1. Cor. 3. 1. I could not speake vnto you as vnto spirituall but as vnto carnall men euen as vnto babes in Christ and vers 4. for when one saith I am Pauls and another I am Apollos are yee not carnall I will therefore giue you some remedies out of Gods Word against this humour some reasons to disswade Christians from this partiality in iudging and affecting of their teachers Of that former which riseth from the respect they haue to our difference in iudgement about discipline and ceremonies I will say nothing now but referre you to that I spake of this matter the last day For if these differences should cause no breach of loue or alienation of affections betweene vs that are Ministers as I shewed you then at large then much lesse may they giue iust occasion to Gods people to dislike or despise any able and faithfull Minister I will therefore come to the second and giue you some Reasons why the difference and inequality of our gifts should not cause you to dislike any in whom you discerne any measure of gifts and faithfulnesse but you ought to esteeme and reuerence all be willing to heare all reioyce in all praise God for all First there may be great difference of gifts in Ministers without any inequality at all for which the one should be preferred before the other You may heare many teachers and obserue a difference in all their gifts and yet not be able iustly to say which of them all hath the best gift because euery one of them excelleth in his kinde God giueth his gifts to his Church in a maruellous great variety insomuch as you shall scarsly heare any two Preachers but you may obserue some difference in their gifts 1. Cor. 12. 4. There are diuersities of gifts saith the Apostle but the same spirit If any man haue receiued a gift saith Peter let him minister the same one to another that is imploy it put it forth as good disposers of the manifold grace of God The grace of God this way is very manifold and diuerse Iohn Baptist had a very powerfull gift to terrifie secure and obstinate sinners Luke 1. 17. He came in the spirit and power of Elias Our Sauiour on the other side had a very milde gift Matth. 12. 20. He would not haue broken the bruisedreede nor quenched the smoking flaxe The tendrest and weakest conscience might haue heard him without feare No one man hath all gifts that belong to the Ministrie but he that excelleth other men most in sâ—…me gifts hath other of his fellow-seruants that match and excell him in other gifts Among the twelue Apostles it is very likely that Peter in some gifts did excell the rest and that was one cause among others why Christ did in speciall giue to him the charge of feeding his lambes Iohn 21. 15. And yet for a powerfull gift in reproouing sinne and denouncing Gods iudgements Iames and Iohn excelled him and were therefore surnamed by Christ Bonarges sonnes of thunder Mar. 3. 17. Which also may seeme to bee the cause why Herod and the Iewes raged most against Iames Acts 12. 2. Paul had many excellent gifts both for knowledge 1. Cor. 11. 6. and for vtterance too though hee spake so of himselfe in the former place according to that conceit the Corinthians had of him Acts 14. 11. The people at Lystra called him Mercury because hee was the chiefe speaker hee had a better vtterance than Barnabas and yet in a gift to comfort those that were afflicted in minde it may seeme Barnabas excelled him who had therefore that name giuen him by the Apostles Hee was called of the Apostles Barnabas which is by interpretation the sonne of consolation Acts 4. 36. And in respect of this gift we reade of him Acts 11. 24. hee was a good man and full of the Holy Ghost and of faith So to one God hath giuen an excellent gift for interpretation of the Scripture and to breed and increase knowledge in men to another an excellent gift for application and to breede conscience and good affections in men This is the Apostles meaning when he saith 1. Cor. 12. 8. To one is giuen by the spirit the Word of wisedome this is the Pastours gift and to another the word or vtterance of knowledge by the same spirit that is the Teachers Spirit And if you obserue this you shall finde that though some one may haue some more of these gifts than another as some are very good both at teaching and exhortation yet no one man hath all gifts nay none hath many in the like measure and degree Many ascribe this diuersity of mens gifts to the difference of their education or industrie and thinke if such and such were as good schollers or would study and take paines as much as others they might teach as well as such a one doth and exhort as well as such a one And indeed much is to be ascribed to studie and diligence in this case for God vseth now to giue his gifts by such meanes giue attendance to reading saith the Apostle 1. Tim. 4. 13. But this is not all but this diuersity of gifts commeth of Gods free disposition so as though we were all equall in learning and equall in diligence yet would there be diuersity in our gifts This is that which the Apostle saith 1. Cor. 12. 11. All these things worketh the selfe same spirit distributing to euery man seuerally as hee will Yea this maketh greatly for the glory of God and the benefit of his Church that the Lord hath thus dispensed his gifts that he hath giuen so great variety of gifts to his seruants and not giuen all to any one man For first this doth much magnifie the largesse and bounty of God and the riches of his
earnest an asseueration for here it is said Iesus himselfe had testified that a Prophet hath no honour c. And Luke 4. 24. Uerily I say vnto you no Prophet is accepted in his owne Countrey These things thus obserued doe yeeld vs this instruction That the Ministers of God for the most part haue least estimation in their owne Countrie they that are nearest vnto them in dwelling in carnall kinred and acquaintance are of all others the farthest off from giuing them that honour that is due vnto them Indeed this is not alway so for we shall reade that Iohn the Baptist was highly honoured euen by his owne Country-men Matth. 3. 5 6. There â—…nt out to him all Ierusalem and all Iudea and all the Regionround about lordan and were baptized of him confessing their sinnes Yea after his death they retained an honourable opinion of him for so we reade Matth. 21. 26. All men hâ—…ld Iohn for a Prophet But for the most part it hath euer beene otherwise So soone as euer Ioseph had shewed himselfe a Prophet he was no where so much despised and hated as by his owne Brethren yea it is twice said verses 5. and 8. They hated him so much the more because of his dreames And 6 19 Behold this Dreamer coâ—…meth So when God had giâ—…en vnto Dauid not onely an Heroicall and Princely spirit to fight with Goliah but also a Propheticall spirit to declare vnto Gods People their deliuerance from him he found not so much contempt and disdaine in all the host of Israel as from his owne Brother 1. Sam. 17. 28. Ieremie found not that bitternesse and deadly malice neither in any of the Iewes nor in the Caldeans as he did in the men of Anathoth his owne Country-men and Kinsmen Ier. 11. 21. The men of Anathoth sought his life and said Prophesie not in the Name of the Lord that thou dye not by our hands And Paul in all the Countries that he came in receiued not so many contempts and indignities from any as he did from the Iewes He was whipped fiue times by them and receiued euery time forty stripes saue one 2. Cor. 11 24 So none esteemed more contemptibly of Christ than his owne Kinsmen Mar. 3. 21. Iohn 7. 5. Well wee haue seene sufficient proofe of the Doctrine in all these examples let vs consider now what might be the reason of this In it selfe doubtlesse it is a great fauour of God to send vs such Prophets as haue beene bred and borne amongst vs such as are of our owne kindred and acquaintance as is euident by the promise God makes his people Deut. 18. â—…5 The Lord thy God will raise vp a Prophâ—…t from among you euen of thy Brethren to him ye shall hearken So is it also spoken of Amos I raised vp of your sons for Prophets and of your young men for Nazarites is it not euen thus O yee children of Israel saith the Lord Amos 2. 11. How falleth it out then that for the most part men esteeme not ofthis fauour and that they will hearken rather to any Prophet than to such a one The Reason thereof is to be imputed to foure common corruptions that the nature of man is tainted with The first is enuie and pride the second hypocrisie the third curiosity and desire of noueltie the fourth selfe-loue and desire to be flattered and soothed in their sinnes The first Reason of this I say is that enuie and pride that is in the nature of man For we cannot endure that one that we know is or hath beene our equall or inferiour should take vpon him to teach and direct and reprooue vs as all true Prophets vse to doe Now euery Prophet among his owne Kindred and Country-men where he hath beene borne and and bred is so either they know him to haue beene their inferiour in wealth or parentage or at the most that he was once but their equall their Schoole-fellow their play-fellow This is expresly noted for the cause why our Sauiour was not esteemed at Nazaret Mar. 6. 3. Is not this the Carpenâ—…er Marie's Sonne the Brother of Iames and Ioses and of Iuda and Simon and are not his Sisters here with vs and they were offended in him not at him viz. euen in his meane estate The second Reason of this is the hypocrisie that is in the nature of man those whom they haue conuersed long with familiarly they must needs obserue sundry infirmities in them and there is this hypocrisie in vs that though we thinke neuer the worse of our selues for many foule faults that are in vs yet we are apt to despise another for the least infirmitie we discerne in him All Gods graces are not of that force to moue vs to reuerence and honour him as the least of his infirmities hath to make vs censure and despise him This corruption our Sauiour noteth Matth. 7. 3. We are not onely apt to see the least moate in our Brothers eye but also as appeareth by comparing verse 1. with 3 4. apt to iudge that is to censure condemne and despise him for it Specially in a Minister men looke for Angelicall perfection a Minister they thinke should be so holy that he should not neede marriage so full of Faith that he should not care for the things of this life he should not prouide for his family he should not require his tythes nor his debts Neither can men vnlesse there be more in them than nature reuerence a Minister if they do discerne the least blemish in him or can but remember any fault and infirmity they haue knowne to be in him in times past Yea such perfection we looke for in Ministers that we are apt to despise them euen for the blemishes we discerne in any that are neere vnto them in their wiues their children their seruants their companions Num. 12. 1. Aaron and Miriam spake against Moses because of the Ethiopian Woman which hee had married This corruption gaue occasion to that Law which the Apostle giueth 1. Tim. 3. 2 4. That none should be chosen to be a Bishop vnlesse he be such a one as is not onely vnreprouable himselfe but such a one also as ruleth his owne house well hauing his children in subiection with all honesty To this corruption of our nature Salomon seemeth to haue respect in that saying Eccles. 10. 1. Dead Flies putrifie the precious oyntment of the Apothecary and cause it to stinke so doth a little folly him that is in estimation for wisedome and glory It doth so indeed but that is through our corruption for it ought not to do so The third Reason why for the most part a Prophet hath no honour in his owne Towne in the place where he hath long liued is the curiosity that is in the nature of man and desire of nouelty For naturally we loath those blessings that are common and which we haue long enioyed and esteeme more of that that is new
toward him when God had promised him a sonne by Sarah and a most blessed posterity he bursteth out into this speech Oh that Ismael might liue in thy sight as if he should say I loue Ismael so well that I care for no more Gen. 17. 18. yea afterward when for mocking and persecuting Isaac Sarah would needs haue him cast out the bond-woman and her son it is said Gen 21. 11. This thing was very grieuous in Abrahams sight not because of Hagar but because of his sonne Before when Sarah was offended with Hagar he yeelded to her Gen. 16. 6. Behold thy Maide is in thine hand doe with her as pleaseth thee But now she will haue him to cast out his sonne This thing was very grieuous in Abrahams sight because of his sonne The second example is in Dauid who though he had so much cause to haue hated Absolon a murderer of his owne brother a rebell against his owne father a filthy and shamelesse defiler of his owne fathers bed and that in the sight of all Israell yet see the affection that he bare vnto him the father loued when the childe hated 2. Sam. 18. 5. He gaue Ioah and Abishai and Ittai and all the Captaines straight charge thus Intreat the young man Absolon gently for my sake yea he gaue it so as all the people might heare him and when some came to him with newes touching the successe of the battaile the first question he asked him was this 2. Sam. 18. 22. Is the young man Absolon safe And when he heard he was slaine he could not containe but though he sought a secret place to cry his fill in yet he could not hold till he came thither but as he went burst out into this out-cry O my sonne Absolon my sonne my sonne Absolon would God I had dyed for thee O Absolon my sonne my sonne 2. Sam. 18. 33. Though Absolon could forget Dauid was his father yet Dauid could not forget that Absolon was his sonne The third example is of the Widow of Sarepta 1. Reg. 17. who though first she was a very poore woman verse 10. Eliah found her gathering stickes secondly though the time also was very hard euen a great dearth verse 7. thirdly though she could not maintaine her selfe nor her sonne without the Prophets miraculous helpe verse 22. yet see how this poore woman loued her childe what an affliction it was to her to part with him first she kept him in her bosome a good while after he was dead verse 19. secondly she grew so impatient and into such a passion that she fell out with the Prophet and imputed the death of her child to him Verse 18. What haue I to doe with thee O man of God art thou come vnto mee to call my sinne to remembrance and to slay my sonne So that you see though there be nothing in children to deserue this though there be neuer so much in children to deserue the contrary though the parents be so poore as they haue much adoe to maintaine their children yet will parents godly parents beare a tender and deare affection vnto them The time will not permit to giue you a reason of this and indeed if it would yet were it folly in me to goe about to giue a reason of this for who can giue a reason of those Sympathies and Antipathies that are in nature Let vs therefore come to the Vse of this Doctrine First you that are children and haue parents liuing learne from hence the duty you owe to your parents You can neuer match them in loue you can neuer recompense their kindnesse but yet striue to doe it 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house and to recompense their parents Take heede of giuing them iust cause of griefe Pro. 17. 25. A foolish son is a griefe to his father and an heauinesse vnto her that bare him This is noted for one of Esau's chiefe sinnes by matching wickedly he did that that was a griefe of minde to Isaac and Rebecca Gen. 26. 35. But specially take heede thou despise them not contemne them not the Prophet speaking Pro. 30. 11. of foure sorts of the vilest men placeth these in the first ranke Pro. 20. 20. He that curseth speaketh euill of his father or his mother his light shall be put out in obscure darkenesse Though the Magistrate punish them not so God will Men should remember the example of Cham and take heede how they delight to see or speake of the infirmities and faults of their parents Gen. 9. 22. 25. Secondly you that are parents and haue children learne your duties here First to shew naturall affection to them else art thou a beast rather than a man or woman It is made a note of a man whom God hath giuen vp to a reprobate mind to be without naturall affection Rom. 1. 30. And Iob noteth it for a property of a most wicked man that so he may enioy wealth and pleasure while he liueth he careth not what becommeth of his house and children after him Iob 21. 21. What pleasure hath hee in his house after him when the number of his owne moneths is cut off And the Apostle saith 1. Tim. 5. 8. He hath denyed the faith and is worse than an Infidell that prouides not for his owne house Let all Vnthrifts and Belly-gods thinke of these things Secondly sith it is so easie to exceede in naturall affection seeke to moderate it by knowledge and religion It is no singular thing to loue thy children the Harlot did so 1. Reg. 3. 26. but take heed of ouer-louing them of louing them more than God as they doe first that loue their children so as that they loue also their faults reioyce to heare them curse or doe vnhappily secondly that will not haue them crossed in any thing or corrected thirdly that for loue to their children will shrinke from Gods truth or otherwise offend God as Eli did 1. Sam. 12. 29. Be sure God will plague thee by thy children if thou dote vpon them and loue them too much Prou. 29. 15. A childe set at liberty maketh his mother ashamed and his father too Know the chiefe thing thou shouldest shew thy loue to thy childe in is in louing his soule Ephes. 6. 4. If thou loue thy children feare God that 's the onely sure way to doe them good the generation of the vpright shall be blessed Psal. 112. 2. take heede of those sinnes that will bring Gods curse vpon them oppression will doe it this is the heritage of the oppressours which they shall receiue from the Almighty if his children be multiplied it is for the sword and his of-spring shall not bee satisfied with bread Iob 27. 13 14. whoredome will doe it it is a fire that consumeth vnto destruction and would roote out all mine increase Iob 31. 12. contempt and hatred of Religion will doe it as is plaine by the reason God giueth
peace with them so far as is possible and as in you lieth but no further Rom. 12. 18. 3. This is not thy case alone but hath euer beene the condition of the godly to go thus alone and to be hated for it if yee were of the world the world would loue his owne but because yee are not of the world but I haue chosen you out of the world therefore the world hateth you Iohn 15. 19. 4. Consider that thou art not alone but besides those that thou maist see by the eye of faith God and his Angels and all the faithfull that liue already in glory who are all of thy side Heb. 12. 22. 24. In respect of whom thou maist say as 2. King 6. 16. They that be with vs are more than they that be with them you shall also find if you looke abroad and come into such assemblies as this that thou hast a great number euen in this world that are of thy minde And thou shouldest esteeme more of the loue of one godly man than of the hatred of a thousand such as scorne thee 5. The fewer that thou hast to go with thee and the more enemies thou findest for this the surer thou maist be that thy heart is vpright and the more praise shalt thou haue with God Noah was a iust man and perfect in his generation Gen. 6. 9. And that was the thing that highly-commended him vnto God Come thou and all thy house into the Arke for thee haue I seene righteous before me in this generation Gen. 7. 1. I know thy workes and where thou dwellest euen where Satans seat is and thou holdest fast my Name and hast not denyed my faith euen in those dayes wherein Antipas was my faithfull Martyr who was slaine among you where Satan dwelleth Reu. 2. 13. 6. Thy liuing among so many and bad neighbours shall not hurt thee if God haue called thee to it the woman which hath a husband that beleeueth not if he be pleased to liue with her let her not leaue him for the vnbeleeuing husband is sanctified by the wife c. 1. Cor. 7. 13 14. but aduantage thee exceedingly For first it will make thee so much the more watchfull ouer thy waies ought yee not to walke in the feare of our God because of the reproach of the heathen our enemies Neh. 5. 9. Secondly it will increase thy zeale Lots zeale and piety was much increased by liuing in Sodome 2. Pet. 2. 7 8. Thirdly if thou so liue amongst them as thou oughtest it shall much encrease thy glory God hath promised that the faithfull shall be a blessing where they are Gen. 12. 3. And what knowest thou whether God hath placed thee there to that end thou maist win thy neighbour Who knoweth saith Mordecay to Ester whether thou art come to the kingdome for such a time as this Est. 4. 14. what knowest thou O wife whether thou shalt saue thy husband and how knowest thou O man whether thou shalt saue thy wife 1. Cor. 7. 16. Labour so to liue as thou maist stop their mouth and win them also as the Apostle exhorteth all the faithfull that liued among the Gentiles and Christian women that had vnbeleeuing husbands to doe 1. Pet. 2. 12. and 3. 1. THE NINETIE THIRD LECTVRE ON IVLY XVI MDCXI IOHN IIII. XLIX L. The Noble man saith vnto him Sir come downe ere my childe dye Iesus saith vnto him Goe thy way thy sonne liueth And the man beleeued the word that Iesus had spoken vnto him and he went his way WE haue already heard that from the beginning of the 46. verse to the end of this Chapter the Euangelist sets downe the History of the first miracle Christ wrought after his returne out of Iudea into Galile and that this History stands vpon foure parts First the occasion that was offered vnto Christ to doe this miracle Secondly the manner how Christ wrought this miracle thirdly the fruit and effect of this miracle Fourthly the conclusion of the story First the occasion is set downe in the 46. and 47. verses Secondly the manner how it was wrought is declared in the 48. verse and in these two that I haue now read And in setting of them downe we haue heard the Euangelist obserueth three things First the checke and reproofe that Christ gaue vnto this great man and to his whole Nation verse 48. Secondly the answer that this great man made to Christ when he had beene thus rebuked by him verse 49. Thirdly the comfort and satisfaction that Christ gaue vnto this Ruler after he had thus reproued him and receiued this answer from him verse 50. The first of these three points were finished the last day it followeth now that we proceed to the two latter viz. the answer that this great man returned vnto Christ when he had beene thus rebuked by him and the comfort that in the end he receiued from Christ. And first in the answer of this Ruler it is to be obserued 1. That he neither denieth nor confesseth the fault Christ charged him with 2. He is neither troubled by it so as to bewaile his infidelity and seeke pardon and helpe for it neither doth he excuse or lessen it any way 3. Nay which is strange he seemes not at all to haue regarded or beene moued with this sharpe reproofe of our Sauiour though he so highly esteemed of him And what was the cause of it his griefe and care for his sonne was so very extreme that he could minde nothing else nothing else could affect him This had taken vp all his thoughts and all his affections And from this example then we haue this Doctrine to learne for our instruction That extremity of worldly griefe will make the minde and heart of man vncapable of heauenly things The proofe of this you shall obserue in two points which both Scripture and Experience doth confirme vnto vs First it makes the heart vnfit to receiue benefit by the Word Secondly it makes the heart vnfit to pray For the first though it be true that a man is neuer so fit to receiue good by the Word neuer so teachable and traâ—…table as when affliction and sorrow hath opened his eare Iob 3â—… 16. yea if either affliction or sorrow be extreme it so oppresseth the heart it straighteneth and closeth it so as it makes him vnable to profit by the best teacher that shall come vnto him Tell a man in such a case of his sinnes tell him of the rebukes and threats of Gods Word and you shall not mâ—…ue him as we finde in this example So let the best Preacher come to a man in that case and tell himof the promises of God and apply vnto him the consolations of the Gospell he will be able to finde no sweetnesse in them yea he will be vnable to regard them A notable example we haue for this Exod 6. 9. Moses and Aaron came to them with as glad tidings as could
3. It is a maine hinderance to grace in the vse of the word and prayer as we haue heard in the Doctrine Pro. 15. 13. By the sorrow of the heart the spirit is broken 4. It giues great aduantage to Sathan It is an old saying that Melancholia est vehiculum Daemonum And experience proues that we are neuer so weake so apt to receiue the temptations of Sathan so vnable to resist them as when we are oppressed with melancholy and sadnesse of heart And this is that that is said Neh. 8. 10. The ioy of the Lord is our strength In this respect Paul chargeth the Corinthians to comfort the incestuous person and take heed lest he were not swallowed vp with ouermuch heauinesse lest Sathan saith he circumuent vs. For we are not ignorant of his enterprises 2. Cor. 2. 11. Lecture the ninetie fourth Iuly 23. 1611. IOHN IIII. XLIX L. THe last day we began to speake of the answer that this Ruler returned vnto Christ when he had beene rebuked of him and charged with infidelity which answer is set downe in this verse I haue now read vnto you And in it we obserued that he neither denies nor acknowledgeth the fault Christ charged him and his Nation with Secondly he neither shewes himselfe troubled with it by confessing his infidelity and seeking pardon nor doth he excuse or lessen it any way Thirdly though he esteemed highly of Christ and counted him a Prophet yet seemes he not at all to regard or be moued one whit with this sharpe reproofe he had receiued from him Fourthly no other cause can be imagined of his senslesnesse and stupidity but onely this That his griefe and care for his sonne was so very extreme that it tooke vp all his thoughts and affections it did so oppresse him that he could minde nothing else nothing else could affect him And from hence we receiued this Doctrine That extremity of worldly griefe will make the minde and heart of man vncapable of heauenly things It makes a man vnfit to receiue benefit by the Word and it makes a man also vnapt to pray with comfort For the Word though the heart of man be neuer so apt to profit by it neuer so teachable as it is in the time of affliction and heauinesse if it be moderate yet when it is in extremity it so oppresseth the heart that neither the threats of the Law though they be pressed vpon it by a sonne of thunder nor the sweet promises of the Gospell though they be applyed by such an one as Barnabas a sonne of consolation will be able to moue it or doe it good And as for prayer though we are neuer so fit for it as in time of affliction and heauinesse if it be moderate and secondly the spirit of prayer is such a grace and of that immortall nature as no affliction be it neuer so extreme is able vtterly to quench it or to depriue a man of it that did euer truely enioy it yet if affliction and sorrow be extreme it will make the best of Gods children vnfit to pray with that comfort they were wont And the reason of this I shewed you is the great weakenesse and impotency of mans nature Then came we to make our Vse of the Doctrine And the first Vse was to perswade euery Christian to learne the right way how to preuent and keepe his owne heart from immoderate sorrow specially for worldly things But because most men are apt to stumble at this exhortation and this age is so secure and so set vpon iollity and carnall mirth that it may seeme more needfull for vs to vse all our skill to humble men and bring them to remorse of conscience than to teach them to striue against sorrow I did therefore propound vnto my selfe this order in handling of this first Vse of the Doctrine First to shew you how far forth sorrow is fit and necessary for Christians Secondly that yet they must take heede of excessiue sorrow Thirdly how and by what meanes a man may best preserue and confirme his heart against it And of these three points I finished the two first the last day but the time would permit me to goe no further It now remaines that we proceed to the third and last and so come to the second Vse of the Doctrine All men esteeme it a miserable thing to haue a heart oppressed with griefe and seeke to shun it by all meanes And on the other side all men esteeme it an happy thing to haue a chearefull and merry heart but most men are miserably deceiued in the meanes whereby the heart may be preserued from excessiue sorrow and brought vnto true ioy But we must know that true peace is the peace of God as the Apostle cals it Phil. 4. 7. and true ioy is the gift of God And euery Christian should be able to call the Lord the God of his ioy and gladnesse as Dauid doth Psal. 43. 4. and make no reckoning of that peace and ioy whereof God is not the author So that if we would attaine to true peace and ioy indeed we must seeke it by such meanes as God hath directed vs to vse and not by any other Now I finde foure things especially which God hath in his Word directed vs to vse as remedies and preseruatiues against excessiue griefe and meanes to bring vs to true ioy The first is to get a true iustifying faith and good assurance of our saluation This is a sure way to keepe the heart from excessiue griefe and make it chearefull no ioy comparable to this Lord lift vp the light of thy countenance vpon vs thou hast put gladnesse in my heart more then in the time that their corne and their wine increased Psal. 4. 6 7. The ioy that growes from this ground is vnspeakeable and glorious 1. Pet. 1. 8. This is able to make a man reioyce when he hath neuer so many meanes to make him heauie being iustified by faith we glory in tribulations Rom. 5. 1. 3. this made Paul and Silas sing so merily euen in the stockes at midnight Acts 16. 25. For true faith giues a man many grounds and reasons of sound comfort First it assures him of the pardon of his sinne and when he knowes that no affliction neede trouble him Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee for sin is the very sting of death and of all affliction 1. Cor. 15. 56. Secondly he knowes he shall neuer lose the fauour of God after he hath once obtained it how many signes of Gods anger soeuer may be vpon him Rom. 8. 38 39. I am perswaded that neither life nor death nor principalities nor powers c. shall bee able to separate vs from the loue of God which is in Christ our Lord. Thirdly he knowes God will haue tender respect to his weakenesse in whatsoeuer affliction he shall lay vpon him that it shall not exceede his strength God will by the
he expostulateth no further with him concerning his infidelity but perceiuing that his minde was so oppressed with griefe that he could not regard nor be affected with that which was said concerning his sinne he beares with him in it and saith no more of his sinne Secondly that he yeeldeth vnto his importunity and healeth his sonne as he had desired Thirdly and lastly he grants him more than he did desire or could hope for at his hands for whereas he desired only that he would go downe and heale his sonne verse 47 49. and that would haue required some time Christ doth immediately deliuer his childe from all his paine and danger and restoreth him to health And for the Reason that moued Christ to shew such respect to this weake man which is the third point I told you is to be obserued in the Text though it were chiefly in himselfe euen in his owne mercy he shewed mercy on him because it pleased him so to doe Rom. 9. 18. yet had he doubtlesse respect vnto those small seedes and beginnings of Faith and vprightnesse of heart which he discerned in him He saw first that he came to him for helpe with an honest heart and perswasion that he was able and willing to doe him good secondly that he was constant and importunate and would not be driuen away by the repulse he receiued from him And for this cause had Christ so great respect vnto him notwithstanding all the faults and weaknesses that he discerned in him Then from these three points thus obserued in the Text this Doctrine ariseth for our instruction That the Lord is not wont to reiect his seruants for any of their infirmities True it is the Lord is not so blinded with affection towards his children as he cannot see any fault in them or doteth so vpon them as to delight in their blemishes or is so indulgent towards them as he is loth to grieue and displease them as many foolish parents are for first he mislikes and is displeased euen with the least fault he sees in any of his children Hab. 1. 13. He hath pure eyes and cannot see euill he cannot behold wickednesse See this in the angry reproofes that Christ hath beene wont to giue euen to his best beloued Disciples euen for their ignorance are ye also yet without vnderstanding Doe yee not yet vnderstand Matth. 15. 16 17. and for their weakenesse of Faith ô faithlesse and peruerse generation how long shall I be with you how long shall I suffer you Matth. 17. 17. and therefore none that hath grace may please himselfe in the least of his corruptions but ought to be grieued and humbled for it Yea if his children doe slip into any foule faults hee will as sharply correct them as he will doe any other Amos 3. 2. You onely haue I knowne of all the families of the earth therefore I will visit you for all your iniquities See an example of Gods seuerity towards Moses for delaying the circumcision of his son in the Iune the Lord met him and sought to kill him that is he did breake forth vpon him by some grieuous iudgement that was so sensible as both Moses and Zipporah tooke notice of it and of the cause of it too viz. the neglect of circumcising their son Exod. 4. 24. yea the Lord will sooner beare with grosse sinnes in others than with the appearance and shew of euill in his owne The Lord your God is a iealous God among you Deut 6. 15. and a iealous husband cannot endure so much as the shewes of vnchaste loue in his wife towards another in lookes or talke or gesture or secret company And therefore the nearer any man drawes to God in a profession of piety and religion the more carefull had he need be to looke to his waies And he is a mad man that imagines because he is a professour God will beare with him in his sinnes And yet for all this the goodnesse of the Lord is certainely wonderfull this way in bearing with his seruants and not reiecting them for their infirmities for besides that none of all their frailties shall be imputed vnto them to their condemnation Rom. 8. 1. He seeth no iniquity in Iacob nor transgression in Israel Num. 23. 21. He doth so passe by many of the foule infirmities of his children as he doth not so much as correct them in this life for them nor checke them nor make any mention at all of them And this is surely very admirable considering how iust the Lord is and how he hates sinne which made the Prophet to burst forth into that admiration Micah 7. 8. Who is a God like to thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage This we shall the better beleeue to be so by considering three points First that though the Lord hate all sinne euen in his owne seruants and they dislike themselues for it yet he liketh neuer the worse of them for their frailties Iob we know shewed great impatiency Iob 3. insomuch as afterwards when he considered how he had carryed himselfe he saith Chapt. 42. 6. I abhorre my selfe and repent in dust and ashes but God seeth no such matter in him God counteth him a most patient man when he condemned himselfe God iustified him Ioh 42. 7 8. and twice chargeth his friends thus Yee haue not spoken of â—…e the thing that is right like my seruant Iob. The like we shall see in Dauid he complaineth of himselfe Psalme 40. 12. that his sinnes were more than the haires of his head therefore his heart failed him But the Lord had a farre better opinion of him than he had of himselfe for thus God saith of him 1 Reg. 14. 8. that he had followed him with all his heart and done onely that that was right in his eyes Secondly these very workes wherein his seruants haue shewed much frailty he hath accepted of and taken them in good part and hath not beene wont to reiect the good workes they haue performed because of the corruption they haue shewed in them 2. Chron. 6. 8 Whereas it was in thine heart to build an house to my Name saith the Lord to Dauid yet was it ignorantly and fondly done of him to purpose such a thing without warrant from God as appeareth spake I a word to any of the iudges of Israel whom I commanded to feed my people saying why haue yee not built me a house of Cedars 1. Chron. 17. 6. thou didst well in that thou wast so minded The like to this we may see in a prayer Dauid made Psal. 31. 22. I said in my haste I am cast out of thy sight and what more wicked or corrupt thought could any man haue in prayer yet marke what followeth Yet thou heardest the voice of my prayer when I cryed vnto thee God reiected not his prayer though it were tainted with so foule a corruption But what speake we of Dauid Esay