able and a faithfull Ministrie That is the reason why the Prophets of God are wont to be called the Chariots and Horse-men of Israel 2. King 2. 12. the chiefe strength and munition that Israel had So when the Leuites that fled from the ten Tribes receiued entertainement vnder the gouernement of Rhehoboam and exercised their ministrie there it is said expresly 2. Chron. 11. 17. that they strengthened the Kingdome of Iuda and made Rhehoboam the sonne of Salomon mightie And when Iehosaphat had sent Preachers to all the Cities of Iuda to teach the people 2. Chron. 17. 9. it is immediately added Verse 10. that the feare of the Lord fell vpon all the Kingdomes of the lands that were round about Iuda and they fought not against Iehosaphat And there be two reasons for this that no wit of man is able to gaine-say First the sinnes of the land are the bane of the Common-wealth the onely things that bring ruine vpon a state for the transgression of a land many are the princes thereof Pro. 28. 2. And there is no such meane to restraine men from sinne as the Ministry of the Word No law of man can doe it because it cannot work vpon the conscience the ministry of the Word will do it when it is backed and countenanced by the authority of the Magistrate Secondly the strength and prosperity of a kingdome consists in this when superiours rule well and inferiours obey well and equals liue iustly and louingly together Now the Ministry of the Word where it is backed and countenanced by the Magistrate will cause men to do this and to do it euen out of conscience to God which is the strongest band of all other yee shall feare euery man his mother she is named first because children are most apt to neglect their duty to her and his father and as a meane thereof keeping my Sabbaths Leuit. 19. 3. And therefore to conclude Magistrates and great men can no way better shew themselues to be indeed fathers of their Countrey and good common-wealths-men than first by placing able Ministers in all places where they haue to doe as Iehosaphat did 2. Chron. 17. 9. and secondly by countenancing and giuing incouragement to good Ministers by all good meanes as Hezekiah did 2. Chron. 30. 22. The third Vse of this Doctrine is for exhortation that euery one of vs would submit our selues in practice to this ordinance of God and be perswaded it is a matter of great necessity to liue vnder a good ministrie to heare and to heare often Three reasons there be which if we could weigh them well would mooue vs to it First that the Holy Ghost maketh it a marke whereby hee may be knowne whom God hath elected vnto life to be willing and desirous to heare my sheepe heare my voice Iohn 10. 27. and the contrary a marke of a reprobate yee therefore heare not Gods Word because yee are not of God Ioh. 8. 47. a greater sinne than the sinne of Sodome Matth. 10. 14 15. Secondly because euery man hath cause to suspect that the good things that seeme to be in him be but the fruits of the flesh and not of the spirit if he came not by them by this meanes For a meere naturall man may haue many good things in him as remnants of Gods Image and doe many good things the Gentiles which haue not the law doe by nature the things contained in the law Rom. 2. 14. but the onely meanes of regeneration is the Word preached being borne againe not of corruptible seed but of incorruptible by the Word of God 1. Pet. 1. 23. and this is the word which by the Gospell is preached vnto you ver 25. Therefore is it so expresly noted of those Churches and persons whose conuersion the Holy Ghost giueth testimony vnto that they were conuerted by preaching Obserue this in all the Churches and persons that the Apostles wrote their Epistles vnto The Romanes were in the number of those that were conuerted by Peters Ministry Acts 2. 10. the Corinthians were begotten anew by Pauls Ministry 1. Cor. 4. 15. the Galatians receiued the spirit by the hearing of faith the doctrine of faith preached Gal. 3. 2. the Ephesians trusted in Christ after that they had heard the word of truth and not before Ephes. 1. 13. the good things that were in the Philippians they had receiued by hearing of Paul Phil. 4. 9. the Colossians brought forth no fruit vnto God till the Gospell came to them and they had heard it preached by Epaphras Col. 1. 6 7. the Thessalonians were won to God by Pauls Ministry 1. Thess. 2. 13. Timothy was begotten to God by Pauls Ministry 1. Tim. 1. 2. and so was Titus Tit. 1. 4. and so was Philemon Phil. 1. 9. the Christian Hebrewes were required to follow the faith of them that had spoken to them the Word of God Heb. 13. 7. and they to whom the Apostle Iames did write were begotten by God through the Word of truth Iames 1. 18. and so were they to whom the Apostle Peter wrote 1. Pet. 1. 23. and those to whom Iohn wrote had that grace which he desires should abide in them by hearing 1. Ioh. 2. 24. the good things that were in the Elect Lady and her children were wrought in them by Iohns Ministry 2. Iohn 8. and Gaius was one of his children also 3. Ioh. 4. and the faith full vnto whom Iude writes had been hearers of the Apostles Iude 17. Thirdly whatsoeuer a mans state and condition be he hath neede to heare First such as are both ignorant and void of sense and care of their saluation for this is the meanes to open their eyes and bring them out of the power of Sathan Act. 26. 18. Secondly such as haue already good affections and desires for they are in danger to perish not withstanding their good desires if they be not instructed as appeareth by the comparison our Sauiour vseth here Ioh. 4. 35. which I opened vnto you euen now Thirdly such as haue attained to a good measure of knowledge for knowledge without faith auaileth not and this is the onely meanes to make vs beleeue that we know Rom 10. 14. Fourthly such as haue both knowledge and good affections and true faith and sanctification because these graces are imperfect in the best and will dye if they grow not and be not nourished and this is the meanes of growth and perseuerance it is ordained for the perfecting of the Saints and the edifying of the body of Christ Ephes. 4. 12. The fourth Vse is to stirre vp the Minister to diligence in his calling to which he is tyed by a double bond first in respect of the commandement of God necessity is laid vpon mee yea woe is vnto mee if I preach not the Gospell 1. Cor. 9. 16. secondly in respect of the necessity of the people he is set as a watchman ouer Gods people c. Ezek. 33. 6. To this end it is
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
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
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
troubles were not so strong there as in Iudea and about Ierusalem Now in his iourney from Iudea into Galile he went through Samaria not of set purpose to teach the Samaritans for as he forbad his Disciples when he sent them forth to preach to enter into the Cities of the Samaritans and bad them goe onely to the lost sheepe of the house of Israel so he saith of himselfe that he was not sent but vnto the lost sheepe of the house of Israel but by occasion onely because it lay directly in his way from that part of Iudea where he was into Galile and therefore the Euangelist saith He must needs go through Samaria As he passed through that countrey he came to Sychar a City of Samaria that was famous in sundry respects for Iacob had dwelt there and giuen to Ioseph his best beloued Sonne his possession neare vnto it and digged a Well which to this day remained and bare the name of Iacobs Well Vpon this Well our Sauiour sate him downe both because he was weary with trauaile and also because he was a thirst and it was about noone For to shew himselfe to be very man and how he was content to take on him the forme of a seruant and debase himselfe for our sakes he tooke our nature with all the infirmities thereof excepting sin and was as it seemeth euen more wearied and weakened with trauell and more thirsty also then his Disciples were for they were able to go further into the City without resting themselues or desiring water As he was sitting thus vpon the Well to rest coole and refresh himselfe There came a woman of Samaria to draw water and he asketh her some to drinke Not so much because he did thirst after drinke though indeed he did so as hath beene said for he knew before she spake what she would answer him and how she would deny him as because he thirsted after the saluation of this wretched woman and would take occasion hereby to conferre with her and to instruct her For so soone as he was entred into conference he forgetteth his thirst and desireth no more any water of her Now the Euangelist saith the occasion he tooke to aske her water was this that his Disciples whose seruice he might haue vsed for the drawing of him some water were gone into the City to buy meat For our Sauiour though he had no house and land of his owne yet he liued not by begging nor of meere almes but had money of his owne which his hearers and friends bestowed on him The woman perceiuing both by his speech and apparell that he was a Iew giueth him no water but wondereth that he being a Iew should aske any of her being a Samaritan and giueth this for the reason why she wondred because such was the mortall hatred that the Iewes did beare to the Samaritans partly by reason of their difference in Religion and partly because of the old iniuries that they had receiued from them as that the Iewes medled not at all nor would haue any dealing with the Samaritans Hereupon follow the words that I haue now read vnto you wherein our Sauiour doth neither reiect her in wrath for being so void of humanity as not to giue a little water to one that asked it in his need nor answereth directly her question nor importuneth her further for water but gently reproueth her yet not for denying water but for not making that vse of him she should haue done and taketh occasion thereby to discourse vnto her of another manner of water that he had to bestow vpon her which she would haue asked of him if she had knowne him But yet because he would draw her on to further speech and stirre vp in her a desire to question and inquire of him he doth not in plaine termes deliuer his meaning to her but in a parable as if he should haue said thus vnto her Thou takest me to be an ordinary Iew and therefore refusest to gratifie me in this small thing but if thou knewest me well and what a gift the Lord maketh offer of vnto thee and all his people in sending me into the world thou wouldest haue esteemed of me better then thou doest thou wouldest haue thought thy selfe not good enough to haue giuen me water but wouldest haue begged of me and I would haue giuen thee a better and farre more excellent kind of water then this is that I haue desired of thee Now there are in these words three principall things to be obserued 1. What it was that he had to bestow on her and which he was desirous to haue bestowed on her water of life by which though in the letter he meaneth spring-water for so she vnderstood him and so is this word vsed Gen. 26. 19. Isaaks seruants digged in Gerar a Well of liuing water yet thereby as by a Metaphor he meant the Spirit of God 2. What her duty was to haue done and how she might haue obtained this water of life She should haue asked it and he would haue giuen it her 3. What the cause was why she asked it not She knew not Christ whom he calleth here that gift of God and who was the person that now spake vnto her The first thing then that offereth it selfe in these words to our consideration is this that our Sauiour calleth the spirit of regeneration water of life For that he meaneth this of the Spirit it is euident both by that which he saith ver 14. where also we shall haue more fit occasion to inquire why he calleth it Spring water or water of Life and more plainly Ioh. 7. 38 39. Where when he had said He that belieueth in me out of his belly shall flow riuers of water of life in the next verse the Euangelist interpreteth him thus This spake he of the spirit from thence then we haue this to learne That the Spirit of God in what heart soeuer it dwelleth is in effect and operation like vnto water For the proofe of this all those places might be brought where the Spirit of God is compared vnto water but I will content my selfe with one or two Esa. 44. 3. the promise which in the beginning of the verse is made I will powre water vpon the thirsty and flouds vpon the dry ground is interpreted thus in the latter end of the same verse I will powre my Spirit vpon thy seed and my blessing vpon thy buds So Ioh. 3. 5. Unlesse a man be borne againe of water and the spirit he cannot enter into the Kingdome of God In which respect also it is vsed in Baptisme to signifie not onely the bloud of Christ but the spirit of regeneration also The reason is the great similitude that is between the Spirit of God and water in effect and operation which may be discerned principally in foure points First whereas before a man be regenerate the Lord is to him and in his
10. 2. But he that knoweth Christ aright cannot chuse but feele in himselfe the want of grace and earnestly desire it See the proofe of this in the description our Sauiour maketh of a true Christian Mat 5. 3. 6. he is poore in spirit he mourneth for that he is meekned and humbled thereby he hungreth and thirsteth after righteousnesse and in the experience of all that haue best knowne Christ and haue been most assured of Gods fauour in him Dauid knew Christ well and see what want of grace he felt in himselfe and the desire hee had of it As the Hart brayeth for the riuers of water so panteth my soule after thee O God Psal. 42. 1. Paul knew Christ well and see the feeling he had of the want of grace in himselfe and desire he had to it To will is present with me saith he Rom. 7. 18. q d. I would faine doe better I would faine haue more grace and verse 24. ô wretched man that I am who shall deliuer me from the body of this death q d. how faine would I be deliuered from this corruption that cleaueth so vnto me And Phil. 3. 10. he professeth his earnest desire was to know Christ and the power of his resurrection that is to know him better and better euery day The reason why men that before felt no want of grace in themselues when once they know Christ aright feâ—…le the want of nothing so much hunger and thirst after nothing so much as Gods grace is this that 1. their regeneration as well as their knowledge is vnperfect 1. Cor. 13. 9. 2. The true knowledge of God is like vnto the light yea to a maruallous light 1. Pet. 2. 9. and the nature of light is to discouer and make all things manifest Eph. 5. 13. and consequently they that haue most grace and sauing knowledge in them must needs discerne better the want of grace in themselues then they that want grace can doe The vse of the Doctrine is first to kindle in vs a desire of sauing knowledge and an earnest endeauour to obtaine it by the vse of all the good meanes God hath appointed For first as a man can haue no assurance of his Election till he feele that the Lord doth effectually call and conuert him and so execute his eternall decree of electing him within himselfe so this is one of the first works of Gods grace whereby a man shall perceiue that he is actually elected when God workes knowledge in him and an endeauour to increase in knowledge Hos. 6. 2. After two dayes he will reuine vs and in the third day he will set vs vp and we shall liue in his sight ver 3. Then shall wee haue knowledge and endeauour our selues to know the Lord Hast thou no knowledge no endeauour after knowledge surely God hath not yet begun to reuiue thee but thou remainest dead in thy sinnes Psal. 67. 1. 2. When God once begins to be mercifull vnto vs and to cause his face to shine vpon vs then shall his wayes and sauing health be made knowne vnto vs. 2 Knowledge is the foundation of all other graces if our faith zeale loue c. be grounded vpon knowledge they will last and abide as the house built vpon the rocke but if we haue neuer so good and holy affections they will be of no continuance vnlesse they be grounded vpon knowledge yea proportionable to the measure of sauing knowledge is the durablenesse and comfort of all other graces 2. Pet. 1. 2. Grace and peace be multiplyed to you by the knowledge of God and of Iesus Christ our Lord ver 3. According as his diuine power hath giuen vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs vnto glorie and vertue That is the reason of this feruent prayer Paul makes Col. 2. 2. That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God the Father and of Christ. So that if thou endeauour not to increase in knowledge all thy good affections will vanish as the morning deaw when they should stand tâ—…ee in most stead 3. Knowledge bringeth with it all other sauing graces so that he that hath true and sanctified knowledge shall be sure to want no grace that is needfull for his saluation Iohn 17. 3. This is life eternall to know thee In which respect you shall see how singular a blessing and token of Gods fauour Dauid esteemed the knowledge of the word to be by his so frequent and feruent prayers he makes to God for it Psal. 25. 4. 5. 8. 9. 12. 14. and in sundry other places of the Psalmes What shall we say to them then that care not for knowledge vse no means to obtaine it read not heare not or if they do doe it not ordinarily or iâ—…â—…hey do that doe it not with any care to profit in knowledge by that they heare or read surely they are far from saluation as Dauid pronounceth Psal. 119. 155. and how well soeuer they think of themselues the Holy Ghost pronounceth them to be prophane Atheists and contemners of God They that doe thus professe in their liues that they desire not the knowledge of his wayes they haue said in their hearts vnto God Depart from vs who is the Almighty that we should serue him Iob. 21. 14. 15. 2. Vse is for them that perswade themselues they haue knowledge that seeing we haue heard there is a knowledge that is common to many a reprobate and will doe a man no good but much hurt and there is a knowledge that is proper to the elect and a certaine signe of Gods fauour and vnchangeable loue that therefore we rest not in this that wee haue knowledge but seeke for sauing and sanctified knowledge and examine our selues well whether we haue yet attained to this knowledge that accompanieth saluation yea or no. I will therefore giue you out of Gods word certaine notes whereby you may discerne it and they may be referred to three heads for sauing knowledge the knowledge of the elect may be discerned from the knowledge that may be in the reprobate 1. By the efficient causes 2. By the effects 3. By the properties of it The efficient causes of it are foure 1. The Spirit of God is the onely worker of it no wit nor meanes nor studie can worke it but the Spirit of God is the onely worker of it Iohn 6. 45. it is written they shall be taught of God And in that respect no man is capable of it but he that hath the Spirit of God Psal. â—…5 4. The secret of the Lord is with them that feare him and he will shew them his Couenant 2. It is not attained but by the hearing of the word ordinarily By reading and other meanes I deny not but a man may attaine to a great measure of
baptized and added to the Church Act. 2. 41. euen such as had before mocked and scorned the Apostles ver 13. Surely it was this plaine and effectuall discouery of their sin God hath made saith he to them ver 36. that same Iesus whom ye haue crucified both Lord and Christ. Now when they heard this saith the holy story ver 37. they were pricked in their heart What was that in the Ministry of the Prophets that wrought such a change in the man that was before ignorant and an Infidell of whom we read 1. Corinth 14. 23. Surely it was this plaine and effectuall discouery of his sinne vnto him he was conuinced of all saith the Apostle ver 24 25. he was iudged of all All the Preachers that he heard as if they had conspired together did discouer to him his sinne and damnable estate and euen conuinced his conscience of it And then were the secrets of his heart made manifest and so falling downe on his face he worshipped God and reported that God was in them of a truth The man that knoweth sin aright and the burthen and danger of it will be desirous to know what he may do to please God he will be obedient and tractable ready to do any thing that God shall require of him and till then men will heare what they list and do what they list See this in the fruit of Iohn Baptists Ministry when he in the spirit and power of Eliah had sharply reproued his hearers and denounced Gods vengeance against them and so humbled them deeply with sense of sinne and feare of Gods wrath then euen the Publicans and soldiers also as we read Luke 3. 12 14. came to him and said Master what shall we doe And in Saul Act. 9 6. When he trembled and was astonished by this means then he was ready to say Lord What wilt thou haue me to doe If any man shall obiect and say what need Preachers trouble themselues with this seeing there is no man so simple but he knowes himself to be a sinner yea his owne conscience will tell him that it will tell him that these and these things that himselfe hath done are sinnes as well as the Preacher can tell him I answer yes sometimes it will doe so indeed But yet this is the ordinary meanes to bring a man to an effectuall knowledge of his sinne This Woman was not so simple but she knew that she liued in adultery and that that was a sinne but she came not to remorse and repentance till Christ had told her So also was Dauid brought to a sauing knowledge of his sinne euen by Nathans plaine and effectuall reprouing of him 2. Sam. 12. 12 13. True it is the conscience of euery man will when God shall awaken it tell a man of his sinnes plainely and roundly seuerely and sharpely as we may see Rom. 2. 15 16. But it lyeth a sleepe for a time and will either say nothing or flatter a man and is therefore compared to a Band-dogge that lyeth at the doore Gen. 4. 7. The Ministry of the Word is the effectuall and mighty or dinance of God to awaken the conscience Rom. 3. 20. By the Law comes the knowledge of sinne The vse of this Doctrine is first for the Minister 1. To exhort him not to neglect this part of his Ministry by the consideration 1. Of the great charge that is laid vpon him and the danger he is in if he neglect it Thinke seriously of these two places If thou do st not speake to warne the wicked from his way saith the Lord Ezek. 33. 8. that wicked man shall die in his iniquity but his bloud will I require at thine hand And Ier. 1. 17. Speake vnto them all that I command thee be not dismaid at their faces least I confound thee before them 2. Of the small cause he hath to despaire of good successe in it if he performe it with a good heart How forcible are right words Iob 6. 25. See an example of this in 2. King 5. 13 14. what successe the admonition and reproofe euen of a seruant had through the blessing of God with a great Lord that was but a heathen man 3. Of the recompence and supply God will make of any friends he shall lose thereby There is no man that hath left willingly lost house or brethren or sisters or father saith our Sauiour Mar. 10. 29 30. or mother or wife or children or lands for my sake and the Gospels but he shall receiue a hundred fold now in this time houses and brethren c. and in the world to come eternall life 4. Of the reuerence and estimation that is gained by it vsually euen in the hearts of such as at first most distasted it Pro. 28. 23. He that rebuketh a man afterwards shall find more fauour then he that flattereth with the tongue 2. To exhort him that sith he must be a reproouer of sin in his people he vse all means and carry himselfe towards them so as his reproofes may preuaile with them And those are chiefly two 1. He must so carry himselfe towards them in his whole course that it may appeare he loueth them vnfainedly See the force of this in the Apostles speech Rom. 15. 14. I am perswaded of you my brethren that ye also are full of goodnesse that is of kindnesse and readinesse to do good to them you liue with filled with all knowledge able to admonish one another Teaching vs that no man is so fit to admonish another as he that is both full of knowledge and able thereby to conuince him and also full of goodnesse and one of whom the party may be perswaded that he beares a kind and louing affection toward him 2. He must so liue as by his vnblameable and holy conuersation he may gaine authority in their hearts See how this will preuaile It is said of Herod Mar. 6. 20. that he feared Iohn the Baptist and obserued him and when he heard him he did many things and heard him gladly And the reason that moued him so to do is said to be this because he knew him to be a iust and an holy man And for this cause the Apostle giues that charge vnto Timothy 1. Tim. 4. 12. Let no man despise thy youth but be thou an example of the belieuers in word in conuersation in charity in spirit in faith in purity as if he should say if thou be such a one they will neuer despise thee no not when thou shalt command and teach when thou shalt teach and reproue them with boldnesse and authority though thou be so young a man The second vse of the Doctrine is for all Gods people 1. To admit and accept of this part of Gods ordinance euen of the word of reproofe as well as of instruction or comfort receiue with meeknes the ingrafted word which is able to saue your soules Iam. 1. 21. that is euery part of Gods Word
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
worthy persons and to shew such grace to the more vnworthy is the respect that he hath to his owne glory For whereas wee are apt to thinke thus O if Nobles and men of degree and credit were religious and zealous what good might they doe What honour might they gaine to God In very deed it is nothing so God receiues more honour by calling these meane persons then he should doe if he called the other That is the cause why our Sauiour giues thankes for this I thanke thee ô father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes Matth. 11. 25. And reioyced in Spirit at this Luke 10. 21. Gods power and mighty hand is best discerned therein my strength is made perfect in weakenesse saith he 2. Cor. 12. 9. And the freenesse of his grace and the glory of mans saluation is by this meanes wholly ascribed vnto God which otherwise it would not be and this reason the Apostle giues of the Lords dealing thus in this case that no flesh should glory in his presence 1. Cor. 1. 29. The second concerneth the persons that take this offence For all naturall men are proud and thinke best of themselues and do enuie that any other should be in better state then themselues specially such as they iudge to be their inferiours Doe you thinke that the Scripture saith in vaine the spirit that dwells in vs lusteth vnto enuie Iames 4. 5. And aboue all that any should be thought to serue God better or to be more in Gods fauour then themselues This is the chiefe cause of the hatred that the wicked haue borne to the godly in all ages Wherefore did Caine hate and slay Abel because his owne workes were euill and his brothers righteous saith the Apostle 1. Iohn 3. 12. Because Abel offered vnto God a more excellent sacrifice and more acceptable to God then Cain did Heb. 11. 4. The third concerneth the persons themselues against whom this offence is taken For there is neuer a one of these foure sorts whom the Lord is wont to haue most respect to in this case but they haue for the most part such infirmities and faults in them as cannot choose but giue some occasion to the naturall man to thinke that it is no credit at all to Gods truth to be professed by such 1. The multitude and common sort of people are for the most part voide of iudgement carried by affection rather then by good reason easily lead this way or that vnconstant and vnstable this is plaine in the example of that people that flocked after Christ A little before his apprehension they honoured him exceedingly a very great multitude spread their garments in his way as he was riding towards Ierusalem and cryed Hosanna vnto him Matth. 21 8 9. And when he was come thither all the people were wont to come into the Temple early in the morning to heare him and that daily also Luk. 21. 37 38. yea they were wont all of them at that time to heare him with that attention and affection that they are said euen to haue hanged on him Luke 19. 48. But so soone as they saw how he was apprehended and vilifyed by the chiefe Priests and Rulers the same men that had honoured him so much a little before and seemed to take so much delight and comfort in his doctrine did all with one consent cry let him be crucified let him be crucified yea they preferred Barabbas a murtherer before him and said His bloud be vpon vs and vpon our children Matth. 27. 22 23 25. 2. Young men for the most part are 1. Proud and highly conceited of themselues that made the Apostle to say 1. Tim. 3. 6. A Minister must not be a nouice least being lifted vp with pride he fall into the condemnation of the diuell 2. Rash and void of iudgement as appeares by the example of Rehoboam himselfe and his young Counsellors 1. King 12. 8. 10. I discerned among the youth a young man void of vnderstanding Pro. 7. 7. 3. Inconstant which made the Apostle to exhort Timothy 1. Tim. 4. 16. To take heed to himselfe and to the Doctrine and to continue in them And the experience the World hath of many that in their youth were zealous and afterwards haue growen cold and worldly makes them to thinke all will do so 3. Such as hauing beene of scandalous and lewd life grow to be professors seldome prooue sound and constant Can the Ethiopian change his skin or the Leopard his spotâ—… then may yee also doe good that are accustomed to doe euill Ier. 13. 23. This is the reason of that speech 1. Tim. 3. 7. He must haue a good report of them that are without For Sathan will be busier with such then with any other Matth. 12. 44. he saith I will returne vnto my house frow whence I came out 4. Women are 1. Weaker in iudgement then men and more subiect to passion 1. Pet. 3. 7. The weaker vessell That is the cause why Sathan assaulted Eue rather then Adam Gen. 3. 1. they are more easily deceiued and corrupted then men 2. The Scripture to the disgrace and humbling of them ascribeth the sin and corruption of mankind to that sex rather then to the other Adam was not deceiued but the Woman being deceiued was in the transgression 1. Tim. 2. 14. What is he which is borne of a woman that he should be righteous Iob 15. 14. How can he be cleane that was borne of a woman Iob 25. 4. In sin did my mother conceiue me Psal. 51. 4 5. In which respect vnder the Law she was accounted vncleane and inioyned a time of separation from the Sanctuary after she had brought forth a child and that time also was to be double as much when she had borne a female as when a male Leuit. 12. 4 5. And that curse of God threatned I will greatly multiply thy sorrow and thy conception In sorrow shalt thou bring forth children Gen. 3. 16. remaineth vpon that sex as a reall demonstration of this 3. Experience sheweth that where they are wicked they are farre worse then men for cunning and hypocrisie for vncleannesse and beastlinesse for cruelty and hard-heartednesse for prophanesse and impiety Iesabel was worse then Ahab Herodias then Herod And Salomon speakes this from experience Eccles. 7. 28. One man among a thousand haue I found but a woman among all those haue I not found For to exhort all men to take heed they stumble not nor take offence at the basenesse or vnworthinesse of any person whom the Lord hath called Take heed that yee despise not one of these little ones Matth. 18. 10. Despise not any Professor for their sex pouerty age or former lewdnesse but labour to be of the same mind that was in Christ himselfe reioyce in that wisedome and goodnesse of God that appeareth in this as he did Matth. 11. 25.
whatsoeuer the Scribes and Pharisees sitting in Moses chaire that is teaching the Doctrine of Moses did bid them to doe though they themselues were most wicked men much lesse may the small infirmities of a godly Minister priuiledge the people to make light account of his wholesome Doctrine Paul reioyceth that Christ was preached euen by those that preached him with an intent to adde affliction to his bands Phil 1. 18. which he would neuer haue done if the grosse sinnes of the Minister much lesse if his small infirmities had force to make the holy Doctrine he deliuered vnauaileable to the comfort of Gods people The infirmities of Gods seruants shall not hinder the fruit of their Ministry nor cause God to withhold his blessing from it This is plaine in the example of Ionah whose Ministry became effectuall to the conuersion of the Niniuites Ionah 3. 4 5. though he himselfe had many and strange infirmities Ion. 1. 2. 5. and 4. 1. 4. Lastly it makes much for your benefit that God teacheth you not by Angels nor by men of Angelicall perfection but by poore weake men that are sinners as well as you for by this meanes we are able to teach you with more feeling experience and compassion than otherwise we could doe This is that which the Apostle teacheth concerning the High Priest vnder the Law Heb. 5. 2. Hee was able sufficiently to haue compassion on them that were ignorant and that were out of the way because that he also was compassed with infirmitie So that we see the infirmities we discerne in Gods Ministers are no iust cause why we should despise or contemne their Ministry 3. The third corruption which causeth men to contemne the Ministers of God specially their owne Pastours is curiosity and desire of nouelty because men cannot esteeme of those blessings that they haue long enioyed but still desire variety and change men are apt to grow weary of their owne Minister be their gifts neuer so good and to preferre a stranger before him though his gifts bee farre inferiour to their owne The remedies I will giue you against this corruption are these three 1. The people of God owe most reuerence and loue to their owne Pastours specially if they be such as in whose Ministry they haue already found the blessing of God and cooperating of his Spirit to such I say they owe more respect than to any other though their gifts be greater 1. Thess. 5. 12 13. Now I beseech you brethren know them that labour among you and are ouer you in the Lord and admonish you and haue them in singular loue That was the cause why the Apostle was so carefull to commend to the people of God their own Pastours as Tychicus to the Ephesians 6. 21. Epaphroditus to the Philippians 2. 25 26. Epaphras to the Colossians 1. 7. and 4. 12 13. Therefore also Gods seruants may without any presumption challenge a more speciall respect from their owne people than from any other as Samuel saith to Saul 1. Sam. 15. 1. The Lord sent mee to annoint thee King ouer his people now therefore obey the voice of the word of the Lord. So Paul to the Corinthians 1. Epist. 4. 15. Though ye haue ten thousand instructers in Christ yet ye haue not many fathers 2. The people of God may receiue much more good and expect a greater blessing from God by hearing constantly one and the same man than by hearing now one and then another For this in a speciall sort is Gods ordinance that euery flocke should haue a Pastour of their owne on whom they may depend and whom they may heare constantly 1. Pet. 5. 2. Feed the flocke of Christ that dependeth vpon you Acts 14. 23. They ordained them Elders in euery Congregation 3. Lastly there is no iust occasion giuen to any to loath or be weary of the Ministry of any of Gods faithfull seruants how oft or how long soeuer they haue heard them For though they heare the same men they shall not heare the same things but they shall haue variety and choice enough euen at their owne table if their Minister be a faithfull steward Matth. 13. 52. He bringeth forth out of his store-house things both new and old Cant. 7. 13. In our gates are all sweet things both new and old Eccles. 12. 9 10. The good Preacher searcheth forth and prepareth many Parables he seeketh to finde out pleasant words and an vpright writing Yea though he teach but the same things that thou hast often heard yet if thou wert such a Hearer as were renewed in the spirit of thy minde thou wouldest finde small cause to complaine Behold it is a wearinesse Mal. 1. 13. For as they that haue Gods spirit when they giue God praises euen for those blessings which they haue long enioyed and oft praised God for doe yet sing as it were a new song Reu. 14. 3. so doe they when they heare the same things they haue oft heard alwaies finde some new increase eyther of knowledge or of holy affections so as they heare it alwaies as a new Doctrine The fourth and last corruption that alienates the heart of Gods people from his faithfull Ministers specially from their owne Pastours is felfe-loue and desire to be flattered and soothed vp in their sinnes Their owne Pastour that knoweth them dealeth they thinke too particularly in his Ministry in all his Doctrines and Reproofes he pointeth at them The Remedies against this corruption are these foure 1. To consider that the Minister should desire to haue that knowledge of all his hearers that he may be able to speake as particularly to euery one as is possible Ier. 6. 27. I haue set thee in a Watch-tower among my people that thou mayst know and try their waies Though he may not make priuate faults publike or so touch the sinne as he note and disgrace the person yet he may apply his reproofes particularly so as the party himselfe that is guilty may know and feele himselfe touched with the reproofe Thus dealt Nathan with Dauid 2. Sam. 12. 7. Yea he ought to be as particular as he can in his Ministry it is the life and excellency of Preaching We must in preaching ayme as directly as we can at him whom we desire to profit Our Doctrine must be as a garment fitted for the body it is made for a garment that is fit for euery body is fit for no body Paul saith of himselfe Col 1. 26. that in his preaching he laboured to admonish euery man to teach euery man to present euery man perfect in Christ Iesus 2. It may well be that our ministry may touch your sinnes particularly and hit vpon the very secret thoughts that are in your hearts and vpon the words you haue spoken in your priuy Chambers though we our selues know no such matter by you For the Word is a searcher and discouerer of the secrets of the heart as the Lord himselfe is Heb. 4. 12. and compared