and castest my words behind thee Psal. 50. 16 17. And a Bishop must be blamelesse 1. Tim. 3. 2. Yea if he haue beene heretofore infamous for any scandalous sin and haue now repented he ought not to exercise his function in that place where that infamy continueth for he must be one that hath a good report euen of them that are without lest he fall into reproach and by that meanes into the snare of the diuell 1. Tim. 3. 7. The cause why Paul by no meanes would accept of Marke to ioyne with him in his Ministery was because he had giuen offence to the Church by departing from him before Acts 15. 37 38. Yet it is no iust exception to the reproofe that is giuen because we know some faults by him that reprooues vs for then may we reiect all reproofe from men seeing the holiest Minister hath his infirmities and faults we also are men of the like passions with you say the Apostles themselues Acts 14. 15. Yea it it profitable for vs that God teacheth vs not by Angels nor by his Spirit immediately but by poore weake men that are sinners as well as we for by this meanes they may teach vs with more feeling experience and compassion then otherwise they could haue done this reason the Apostle giues why our blessed Sauiour himselfe was in all things excepting sin made like vnto vs Heb. 2. 17. that he might be a mercifull and faithfull high priest Yea say they that teach and reprooue thee be guilty not of humane infirmities onely but of grosse sinnes yet that cannot warrant thee either to refuse to heare them or to obey such reproofes as they giue thee by warrant from the Word of God for the people were bound to heare and obey the good doctrine of the Scribes and Pharisees though their workes were naught Matth. 23. 2 3. And the people of God transgressed because for the sinnes of Elyes sonnes the Priests they abhorred the offerings of the Lord 1. Sam. 2. 17. 24. The third and last of those corruptions which vsually hinder vs from taking reproof in good part is this that we take such as reprooue vs especially publikely to be our enemies or to be set on by some tale-bearers that loue vs not if he would haue come to me saith many a one and told me of my fault in priuate I should haue takenit well but this exclaiming of me and disgracing me in publike argueth no loue An example of this corruption we haue in Ahab who accounted the Prophet Eliah his enemie 1. Kings 21. 20. and those proud men spoken of Ier. 43. 2 3. who charged the Prophet that Baruch had set him on to preach so against them as he did To strengthen vs against this corruption we must consider of these foure points 1. That a man may haue his sin touched and reprooued in the Ministery of the Word when the Minister intends not to touch him nor so much as knowes of his sin as it was with that man that came to heare the Prophets he was conuinced of all he was iudged of all and had the secrets of his heart which were vnknowne both to the Prophets and to all other men made manifest to him 1. Cor. 14. 24 25. We vse not to busie our selues in inquiring curiously or maliciously into your faults nor entertaine tale-bearers but may say to you as the Prophet The Lord teacheth vs and shewes vs your practises and makes vs able to meet with them when wee thinke not of you Ierem. 11. 18 19. 2. That when a mans offence is knowne and scandalous to many the Minister is not bound to admonish him in priuate but may without malice reprooue it publikely for so did Iohn deale with the Pharisees and Sadduces Matth. 3. 7. and Paul euen with Peter himselfe Gal. 2. 14. and we haue an expresse commandement for it 1. Tim. 5. 20. them that sin publikely and notoriously he meanes rebuke before all that others also may fearâ—… 3. Though the sinne be priuate and knowne to no more but the Minister himselfe it may oft-times be much fitter for the Minister to touch and reprooue it in his publike Ministery then to admonish the party in priuate prouided that he so touch the sin as he touch not nor note the person And that for these three reasons 1. Howsoeuer most men will bragge how well they would take it to be admonished in priuate yet they that will try it shall finde there be very few that will take it well 2. There is much more power and authority in such publike reproofe as I haue spoken of then in any priuate because of the promise Christ hath made to be with his seruants in the execution of all the parts of their Ministeriall function Matth. 28. 20. 3. By such a publike reproofe many others may receiue profit which is the reason the Apostle giueth of that commandement 1. Tim. 5. 20. 4. If his reproofe be according to Gods Word thou oughtest to receiue it whatsoeuer his affection be that deliuers it yea thou shouldest count it a dangerous sin for thee thus to censure and iudge of the Preachers affection when thou canst not iustly blame his doctrine and so the Lord speakes of it as of a great sin Hos. 4. 4. this people are as they that striue with the Priest This Doctrine serueth also for reproofe and to discouer the vnsoundnes and hypocâ—…isie of most men Ought euery Christian to loue his Minister with more then an ordinary loue and that for this cause because he vseth to admonish and reprooue him will he that hath any wisedome or grace in him loue the man the better that rebuketh him is it not possible for any man truely to haue repented of any sin that hates and stormes against him that dislikes and censures his sin then surely are most men far from grace and far from true repentance For there is many a man like Ahab who though they acknowledge their Minister to be the faithfull seruant of God as he did Micaiah yet hate him onely because he prophecies not good to them 1. King 22. 8. And generally the people hate the Ministers of the Word onely for doing this worke and duty of their Ministry they hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Am. 5. 10. yea though they giue them no other occasion at all I haue neither lent on vsury nor men haue lent to me on vsury that is I neuer had to doe with them about any worldly occasions yet euery one of them doth curse me saith the Prophet Ier. 15. 10. Now I would haue such men to know that it is not the committing of any sin how hainous soeuer that makes their case so desperate or is so certaine a signe of their perdition as this that they despise admonition Better is a poore and a wise childe then an old and foolish King who will no more be admonished saith Salomon Eccl.
hath promised to them that loue him and 2. 5. Hath not God chosen the poore of this world rich in faith and heires of the Kingdome which hee hath promised to them that loue him Yea the regenerate man loues the Lord euen then when he correcteth and woundeth him euen then would he not for any thing doe ought that might offend God he desires aboue all things to be reconciled to him and to please him hee bewailes the losse of his fauour So that euen when he is in the greatest affliction of minde hee may be said to bee sicke of loue Canticles 2. 5. his loue to God is the chiefe cause of his sorrow and anguish And his loue appeares in this he serues God willingly and desirously yea his will and desire is aboue his ability 2. Cor. 8. 3. he loues Gods Word he delights in the law of the Lord in his inner man Rom. 7. 22. thy commandements are my delights Psal. 119. 143. he loues his seruants by this wee know we are translated from death to life because wee loue the brethren 1. Iohn 3. 14. Yea this loue he beares to God is the roote of all his obedience His obedience proceeds rather and more from loue than from feare Deut. 7. 9. He keepes couenant and mercy to them that loue him and keepe his commandements Which sentence you shall find repeated twice in the very same words Neh. 1. 5. Dan. 9. 4. his loue to God is that that makes him carefull to keepe his commandements His loue to men also growes from this root 1. Iohn 5. 2. By this we know that wee loue the children of God when wee loue God Heb. 6. 10. God is not vnrighteous to forget your loue which yee haue shewed toward his Name in that yee haue ministred to the Saints and still doe minister Yea euen his feare of God proceeds of loue Hos. 3. 5. They shall seeke the Lord their God and feare him and his goodnesse And for the second branch this loue of the regenerate man growes from faith euen from the assurance he hath of Gods loue to him in Christ. 1. Tim. 1. 5. The end of the commandement is charity out of a pure heart and of a good conscience and of Faith vnfained 1. Ioh. 4. 19. We loue him because he loued vs first But what loue is that he speakes of The naturall man may pretend he loues God because God loued him first as Acts 14. 17. He hath done vs good and giuen vs raine from heauen and fruitfull seasons and filled our hearts with food and gladnesse But if a man know no further loue of God than that haue no better fruit of Gods loue than that he can neuer be able soundly to loue the Lord till he know God hath loued him in Christ he can neuer be soundly perswaded of Gods loue nor soundly loue the Lord againe This is the loue that Iohn meanes in that place when he saith 1. Iohn 5. 19. We loue him because he loued vs first as is plaine verse 10. Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes And 1. Iohn 3. 16. Hereby perceiue we the loue of God because he laid downe his life for vs. So Luke 7. 47. Her sins which were many are forgiuen for shee loued much And euery one that can finde this loue in him to God and that the seruice he doth to God he doth it of loue may be sure his heart is vpright in him 1. Cor. 8. 3. If any man loue God the same is knowne of him Thus our Sauiour seekes to recouer and comfort Peter making knowne to him the vprightnesse of his heart by this and to proue vnto him that though he fell fearefully ye he fell not totally Iohn 21. 15. Louest thou me louest thou mee as if he should say Remember that though thou seemedst euen to hate me by denying me yet thou louest me still On the other side no hypocrite or naturall man doth that he doth of loue specially not out of such a loue as growes from Faith vnfained It is euident that for the most part all his obedience growes from feare What good duety soeuer they doe wherein they haue any respect to God they vse to doe it of feare and not of loue Psalme 78. 34. When hee slew them they sought him and they returned and sought God early And what things soeuer he seemes to doe of loue to God it is but a counterfeit and vnsound loue for first he loues not Gods Word but hates it Iohn 3. 19 20. He loueth darkenesse rather than light because his deeds are euill euery one that doth euill hateth the light 1. Iohn 2. 5. Hee that keepeth his word in him is the loue of God perfect indeed hereby we know that we are in him Secondly he loues not Gods seruants but hates them Iohn 15. 19. Because yee are not of the world but I haue chosen you out of the world therefore the world hateth you Thirdly he hath no faith nor assurance of Gods loue to him in Christ. Ephes. 2. 12. Yee were at that time without Christ and were alienated from the common-wealth of Israel and were strangers from the couenant of promise and had no hope and were without God in the world Lecture the hundred and fiue October 15. 1611. IOHN IIII. L. IT remaineth â—…ow that we come to the fourth and last note of difference that may be obserued betweene the obedience of the regenerate and naturall man in the manner of performing good duties And that is this The regenerate man is constant in his obedience to God This we shall finde is a chiefe and one of the most certaine and sensible notes of an vpright heart For there is scarce any one good thing that is in Gods childe but it may seeme to be in the hypocrite saue onely this We will therefore shew first that in euery regenerate man this may be found secondly that it can be found in none other The first is plaine Pro. 10. 25. The righteous is an euerlasting foundation he is no changling You shall see this constancy of his estate first in the grace of regeneration it selfe for the nature and essentiall property of it is to be constant and thus it may be discerned and knowne The spirit of regeneration is like vnto that holy fire that came downe from Heauen and was kept in the Sanctuary that neuer went out Leuit. 6. 12 13. If euer a man had grace he can neuer lose it It is called therefore an immortall seede 1. Pet. 1. 23. The good part that shall neuer be taken away from him that hath once receiued it Luke 10. 42. An euerlasting name that shall not be put out Esay 56. 5. Secondly in the fruits and effects of it Psal. 92. 13 14. Such as be planted in the house of the Lord shall bring forth fruit in their age And thus shall those good
him to Christ Gal. 3. 24. till then we are like the Laodiceans Reuel 3. 17. wee say that we are rich and increased with goods and haue need of nothing wee know not that wee are wretched and miserable and poore and blind and naked till then wee are so proud that we will neuer craue nor stretch out or open our hand to receiue this gift First we must be poore in spirit and mourners for that before euer we can hunger and thirst c. as appeareth by our Sauiours gradation Mat. 5. 3. 4. 6. 2. So soone as we haue receiued Christ we haue receiued also the Spirit of Adoption Rom. 8. 15. And as so soone as he was in the shippe all was calme and quiet Mat 14. 32. so shall we find that vpon the receiuing of Christ our hearts will be at peace Rom. 5. 1 Being iustified by faith we haue peace with God 3. So soone as we haue receiued Christ we haue receiued also the Spirit of sanctification 2. Cor. 5. 17. If any man be in Christ he is a new creature And howsoeuer a man may receiue all other gifts from God and neuer loue him but euen set their mouth against the heauens as the Prophet speaketh Psal. 73. 9. Yet this can none receiue but he shall loue the Lord deerely and study how to honour and shew himselfe thankfull vnto him See this in Dauid Psal 18. 1. I will loue thee O Lord my strength 2. the Lord is my God c. and Psal. 116 1. I loue the Lord because he hath heard my voice and my supplications and the occasion of those supplications the hearing whereof made him so to loue the Lord he expresseth verse 3. The sorrowes of death compassed me and the paines of hell got hold vpon me I found trouble and sorrow He that hath truly felt being schooled and nurtured to it by the ministry of the Law his owne miserable estate by nature and hath receiued by faith this assurance that Christ hath ransomed him from it hath receiued this gift can not chuse but loue the Lord dearely for it Lecture the fourth Feb. 21. 1608. IOHN IIII. X. THe last day beginning to speake of the cause that our Sauiour giueth why this woman did not aske of him the Water of life which was the third generall part of this text she knew not that gift of God nor who it was that said c. I told you there were 3. points to be obserued in these words 1. That he calleth himselfe that gift of God 2. That he saith the cause why she asked not this Water of life of him was for that she knew him not 3. That he saith if she had knowne him she would haue asked it of him The first â—…f these three points we finished the last day and learned from it that Christ is the chiefe the greatest gift the principall token of his loue that euer God gaue vnto men It followeth now that we come to the two last points 1. That hee saith the cause why she asked not was that she knew him not 2. That he saith if she had known him she would haue asked In the first we must obserue that our Sauiour saith the cause why this woman made no vse of him made no reckoning of that Water of life which he had to bestow was for that she knew him not and from thence we learne That ignorance is a chiefe cause of all prophanesse and contempt of Gods grace This we shall find noted of them that haue beene notoriously profane the reason why they refused to serue God and asked what profit they should haue by praying to him is said to be this that they knew him not for so they said Iob 21. 15. Who is the almighty c. and Psal. 10. 4. When Dauid had said the wicked is so proud that he seeketh not for God he giueth this for the reason he thinketh alwayes there is no God Neither is it so onely with notorious Atheists but with euery naturall man euen the ciuillest man in the world whom you see carelesse in religion and a contemner of grace his ignorance is the cause of it The cause why the heathen did not call vpon God Psal. 79. 6. is said to be this that they knew him not Rom. 3. 11. There is none that vnderstandeth there is none that seeketh God Eph. 4. 18. What makes all the Gentiles strangers from the life of God Hauing their vnderstanding darkened they are strangers from the life of God through the ignorance that is in them If men knew and were perswaded of the comfort that is to be found in godlinesse and the reward thereof they could not but desire and loue it So men feare not hell for that they fore-see it not if they could see that pit open if they knew and belieued the torments that the damned doe endure in it they would certainely feare it and the way that leadeth to it The reason of the Doctrine is euident euen in nature for the will and affections are moued by the vnderstanding that sits at the sterne in the soule of man A man can neither feare nor loue nor desire nor hate nor ioy nor grieue for any thing but according to the apprehension he hath of it in his vnderstanding That is the reason why the Scripture imputes all the sinnes of Gods people to the errour of the mind all their sinnes are called the errors of the people Heb. 9. 7. As at the first Satan drew Eue to sinne by deceiuing her 1. Tim. 2. 14. So hath he done all her posterity euer since Sinne deceiued me saith the Apostle Rom. 7. 11. Therefore the Lord in his word makes it the first and greatest worke of grace to reforme the mind and vnderstanding Rom. 12. 2. Be ye changed by the renewing of your mind Col. 3. 10. The new man is renewed in knowledge And there is great cause why this should be acknowledged to be so because the imaginations and thoughts and conceits of the mind are as the Apostle cals them 2. Cor. 10. 4. 5. Those strong holds and those high things within vs that are exalted against the knowledge of Christ. Yea knowledge is the root and fountaine of all other graces 2. Pet. 1. 2. Grace be multiplied vnto you through the knowledge of God and Vers. 3. His diuine power hath giuen vs all things that pertaine to life and godlinesse through the knowledge of him that hath called vs to glory and vertue The first vse of this doctrine is to perswade euery man of the euill and danger of ignorance of the great necessity of seeking the knowledge of Gods Word Shall all men thinke it necessary to take paines for skill and knowledge how to liue here and shall any be so farre giuen vp to a reprobate mind as to thinke there is no danger to liue in the ignorance of Gods Word that there is no paines nor care to be taken for attaining the knowledge of
such a one as he can find in his heart to loue and delight in aboue any other he shall neuer be able to keepe himselfe chaâ—…t reioyce with the wife of thy youth let her be as the louing Hinde and pleasant Roe let her brests satisfie thee at all times and be thou rauished alway with her loue And why wilt thou my sonne be rauished with a strange woman and embrace the bâ—…some of a stranger saith the wisedome of God you see it is not so much the hauing of a wife as the hauing of her and delighting in her that is the meanes that God hath sanctified to preserue a man from whoredome Pro. 5. 18 19 20. And that is the chiefe cause why the Popish Clergy through the iust iudgement of God doth so abound in all vnnaturall vncleanenesse because they doe not onely forbeare marriage but binde themselues by vow against it and condemne it in their doctrine and both thinke and speake dishonourably of it Lecture the One and twenty August 8. 1609. WE haue oft heard that these words from the 16. verse to the 18. do offer vnto our consideration foure principall points 1. That our Sauiour thirsting after the saluation of this poore Woman discouereth vnto her her sin and nothing he had said before to her could worke vpon her conscience till he tooke this course with her 2. That the sinne he discouereth to her was a secret sinne vnknowne to all men 3. That among all the secret or open sinnes which he knew by her when he would touch and awaken her conscience he makes choice of the Fornication she liued in and chargeth her onely with that 4. That though he knew she liued in so hainous a sinne he reiects her not for all that The three first points we haue already spoken of it remaineth now that we come to the last though he knew she liued in so hainous a sinne he reiects her not for it From whence that we may the better receiue that comfortable instruction which the Holy Ghost intendeth to giue vs in this example Let vs consider 1. What a manner of person this Woman was 2. The gracious respect Christ had vnto her Shee was 1. An Idolater and what sinne is more odious to God then Idolatry 2. She was an Idolater of that nation which of all others was most odious to Gods people Among them it was the most odious tearme of reproach to call one a Samaritan Iohn 8. 48. 3. She was a filthy harlot And yet see how Christ respected her 1. He seekes her conuersion 2. He beares with her blockishnesse and frowardnesse in reiecting that offer of grace hee made vnto her and giues her not ouer for that 3. When he saw there was no way to doe her good but by charging her conscience with the sin she liued in he doth it most gently and louingly for feare of discouraging of her he called her not harlot but onely intimates to her that hee knew how shee liued and that in most secret manner also while his Disciples were away and no body by but they two onely Now then the Doctrine that we learne from hence is this That the sinnes of Gods Elect how many or how hainous soeuer they be cannot hinder their saluation nor separate them from the loue of God after they once repent of them Before I confirme this vnto you three things are to be promised to preuent the mistaking of this Doctrine 1. It is certaine God hates all sinne in all men as well in the Elect as in the Reprobate with a perfect and infinite hatred aboue that that any tongue can expresse or heart conceiue of Hab. 1. 13. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse 2. If any of Gods owne people fall into grosse and scandalous sinnes he is wont to correct and scourge them shapely for them Dauid may be an example of this 2. Sam. 12. 10 11. 3. He is wont to beare lesse with his owne people in this life then hee doth with the wicked and to correct them for such small faults as he vseth to passe ouer in the vngodly Amos 3. 2. You onely haue I knowne of all the families of the earth therefore will I visit you for all your iniquities Moses did but omit and delay the circumcision of his child and the Lord met him and would haue slaine him for it Exod. 4. 24. Yet can no sinne of Gods Elect how hainous soeuer cause God to hate or reiect them though he hate sinne in them he cannot hate them for sin though he correct and scourge them for sinne yet he cannot hate them for sinne but notwithstanding their sins be neuer so many neuer so hainous he loueth them neuer the lesse with the loue of a father with a most tender and vnspeakeable loue The truth of this Doctrine may appeare vnto vs in foure principall points 2. He is neuer a whit the more vnwilling to offer his grace vnto them and to seeke their conuersion for any hainous sinne they liued in before their calling 2. He thinkes neuer a whit the worse of them for that they haue beene or for any sins they haue liued in before their conuersion after once they haue repented of them 3. He likes neuer the worse of the good workes done by them after their conuersion because of the corruption that is mingled with them 4. He makes their very sinnes turne to their good and to the furtherance of their saluation Of these foure point I will speake in order as briefely as I can For the first Mans reason can conceiue cause why God should haue some respect vnto vs after our conuersion but that he should regard vs so farre as to seeke our saluation with such endeauour care and patience when we were vtterly without grace children of wrath enemies to all goodnesse specially so notorious sinners as many of vs were this argueth a speciall and wonderfull loue indeed and yet so he did What a one was Paul one that breathed out threatnings and slaughter against the Disciples of the Lord Acts 9. 1. one that was not a blasphemer and threatner himselfe and iniurious that is such a one as cared not what wrong he did the faithfull though he had no colour of right or law for that he did against them 1. Tim. 1. 13. But one that did also counsell others to blaspheme the name of Christ against their own knowledge and consciences Acts 26. 11. And what were those whom Christ shewed most kindnesse vnto most care to winne Surely the most notorious and infamous sinners that liued in the world See this here in the example of this woman see it also in another woman an infamous and notorious sinner Luke 7. 39. see it Matth. 9. 10. Many Publicans and Sinners came and sate downe with him at Matthewes feast Insomuch as lewd hypocrites tooke great offence at this Matth. 9. 11. 11. 19. Luk. 7. 39. 15.
that we may truely say that though we our selues are bound to account the corruption that remaineth in vs an intolerable burden which we must be continually humbled for and groane vnder and striue to lessen and desire to be eased of as the Apostle did Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it and because it is euer budding and bringing forth in vs such fruits as are most bitter vnto vs and breed vs much woe yet the infinite wisedome and power and goodnesse of our God maketh this a great benefit to vs that we are not in this life perfectly regenerated but that the Lord suffers sinne to dwell in vs so long as we abide in this tabernacle If any man shall demand of me the reasons of this Doctrine the cause why the Lord should thus loue his Elect and be so partiall towards them that though he hates sinne in all and hates the Reprobate and damnes them for their sinne yet he hates not his Elect for their sinnes but loues them euen before there is any grace in them at all euen before they haue repented of their sinnes I can giue no other reason of it but his own good will and pleasure onely he hath mercy on whom he will haue mery saith the Apostle Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will And in this it becommeth euery mortall man to rest without inquiry any further and to say with the holy Apostle Rom. 9. 21 22. Hath not the Potter power ouer the clay What if God will doe thus 2. The respect God hath to the Sonne of his loue to whom he gaue them before the world was He hath chosen vs in him saith the Apostle Ephes. 1. 4. before the foundation of the world and verse 6. He hath made vs accepted in his beloued Now of this Doctrine I may say as the Prophet doth in another case Esay 28. 9. To whom shall we teach this Doctrine Who is fit to heare and receiue it The Apostle speakes of some that stumble at the Word 1. Pet. 2. 8. and such there haue euer beene in the Church But there is no part of the Word no truth of God that so many doe stumble at as at this Doctrine of the infinite mercy of God vnto sinners For where shall we finde a man almost that doth not abuse this Doctrine to the incouraging of himselfe to sin and to the hardening of his heart against all checke of conscience for sin yet must this doctrine so cleerely and plentifully deliuered in the holy Scripture and tending so much to the comfort of Gods people be taught though there be neuer so many wicked men that will take hurt by it The childrens bread must not be kept from them because of the dogges that will be ready to snatch it out of our hands when we breake it to them Yet before I giue the children their bread and apply this Doctrine to them vnto whom it onely belongeth I will endeauour to driue away the dogges by shewing that the profane and impenitent sinner that turnes Gods grace into wantonnesse and encourageth himselfe to sinne by the knowledge of Gods mercy hath nothing to doe with this Doctrine nor any cause at all to take comfort in it For 1. All this that is spoken in the Word of Gods mercy belongs onely to the Elect which are therfore called Uessels of mercy not to the Reprobates which are called Vessels of wrath Rom. 9. 22. 23. If thou say I may be one of Gods Elect too I answer thou mayest indeed but till thou knowest thy selfe to be so and canst finde the markes of Election in thy selfe thou canst take no comfort in this Doctrine Therefore euery where in Scripture this mercy of God is restrained to them that feare him the Scripture euery where teacheth that none else haue cause to glory in it or trust to it Psal. 118. 4. Let them that feare the Lord now say that his mercy endureth for euer And 115. 11. Ye that feare the Lord trust in the Lord. 2. This is noted by the Holy Ghost to be a fearefull signe of reprobation and that thou shalt neuer tast of Gods mercy because thou stumblest and takest occasion of being more wicked euen from the pure and holy Word of God and from the doctrine of his mercy 1. Pet. 2. 8. 3. This God whose mercy thou so much gloryest in and the doctrine of whose mercy thou dost so much abuse and Christ Iesus through whom thou trustest to finde him so mercifull will appeare vnto thee one day so terrible as thou shalt cry to the hils and rocks to fall vpon thee to hide thee from his presence Apoc. 6. 15 16. Yea this shall increase thy horrour at that day that thou hast sinned against so mercifull a God and when thou shalt discerne that he that is so infinite in mercy toward others yea haply toward such as were more notorious sinners then thy selfe hath no mercy for thee at all Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God and you your selues thrust out But to let them passe and to apply this Doctrine to such as to whom indeed it onely belongeth First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God And indeed this Doctrine is to such the foundation of all true comfort If thy sinne cannot hurt thee nothing can hurt thee neither prosperity nor aduersity life nor death the world nor the diuell For as sinne is the sting of death 1. Cor. 15. 56. So is it of euery other thing that thou hast cause to feare Now if thou be Gods Elect thou mayest be thus secure that though thy sins may make thee subiect to many a correction and scourge in this life yet shall they neuer bee able to separate thee from the loue of God or hinder thy eternall happinesse Euery man therefore that desireth to enioy this comfort must labour to make his election certaine to himselfe and that shall he doe by making his effectuall calling certaine to himselfe 2. Pet. 1. 10. And this is an argument of an effectuall calling when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes that is so to grieue for offending God by them that he can hate and forsake them For this grace of vnfained repentance is giuen to none but them that are of the Israel of God the Elect of God Acts 5. 31. And the departing from iniquity is made a certaine note of Election 2. Timothie 2. 19. So that if thou finde thy selfe able through Gods grace to repent of thy sinnes there is no cause thou shouldest feare damnation for thy sins or the losse of Gods fauour For if
men after them such as the Apostles were poore Fishermen of Galilee such as were commonly esteemed ignorant and vnlearned men Acts 4. 13 3. Such a kinde of preaching as is plaine and without all ostentation and shew of humane gifts as the Apostle protesteth his was 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome 2. Yea we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes then by such as haue beene farre more excellent and likely to doe good As he fed fiue thousand with fiue loaues and yet twelue baskets full of the fragments remained Matth. 14. 17. 21. and but foure thousand with seuen loaues and yet but seuen baskets of fragments remained Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans then either Mary or the two Disciples could doe with the eleuen Apostles Marke 16. 11 13. Yea she drew more to Christ at one time then we reade either the twelue Apostles that were sent forth to preach Matth. 10. Or the seuenty Disciples that were sent forth to preach Luke 10. Or Iohn the Baptist did at any one time Ioshua though a person farre inferiour to Moses in gifts and but his seruant yet was his gouernement blessed farre aboue Moses and the people much better in his time then they had beene in the dayes of Moses Insomuch as he in his age giues that testimonie of them Iosh. 23. 8. that they had stucke fast to the Lord euen to that day And there were many more conuerted by the Ministry of the Apostles then by Christ himselfe yea many that despised him while himselfe preached by their Ministry were conuerted to him Iohn 8. 28. When yee haue lift vp the Sonne of man then shall yee know that I am he 3. Yea we shall finde that God hath beene wont to prepare such of his seruants as by whom he hath intended to do greatest good to his Church by making them see how weake and insufficient they haue beene and by bringing them to a base conceit of themselues So dealt he with Moses Exod. 4. 10. with Esay Esay 6. 5. with Ieremy Chap. 1. 6. and with Paul 1. Cor. 2. 3. and 2. Cor. 2. 16. Would you know the reason why God giues the meanes to some and denyeth them to others more worthy then they why he blesseth the meanes to some and not to others why he vseth to worke by such weake meanes and more by them oft then by stronger Surely the reason is this that his glory might the more appeare in them whom he doth saue For if all should haue the meanes of grace or if all should profit by them that haue them Gods mercy should not so much be magnified in the conuersion of the Elect or if the Lord should vse to worke by strong meanes onely the glory of the worke would be ascribed to the meanes and not vnto him whereas now the whole praise redounds to the Lord himselfe 2. Cor. 4. 7. The excellency of the power is of God and not of vs. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise 1. To perswade all men if they want the meanes to seeke to God for them yea to perswade vs that haue the meanes to pray for them that want the meanes and cannot feele their owne want nor pray for themselues for 1. There is no hope God will saue men without meanes Rom. 10. 14. How can they beleeue vnlesse they heare 2. It is the Lord onely that withholdeth the meanes from them and who onely must giue them the meanes whoeuer be the instrument Matth. 9. 38. He is the Lord of the haruest and he only must send forth labourers into his haruest 3. Why doth he withhold the meanes because he hath no respect to them nor care of their saluation Act. 17. 30. The times of this ignorance God regarded not If men were perswaded of this they would not liue vnder a dumbe Ministry themselues yea they would pitty them more that doe 2. To persuade such as enioy the means yea the best meanes not to rest in this or to thinke it sufficient that they frequent the meanes but to seeke earnestly to God both before they come and after for his blessing and to carry themselues with that reuerence and deuotion while they are in the vse of the meanes as they may approoue themselues to him for 1. The best Ministry shall neuer doe thee good vnlesse the Lord worke with it as the water of Bethesda though it had vertue in it to heale all infirmities yet it cured none vntill the Lord had sent his Angell to stirre the water Iohn 5. 4. so though the Ministry of the Word haue a great vertue in it and be able to saue our soules Iam. 1. 21. yet can it conuert none vnlesse the Lord worke with it 1. Cor. 3. 7. Neither is he that planteth any thing nor hee that watereth but God that giueth the increase 2. If it doe thee no good it will doe thee hurt 2. Cor. 2. 16. It is a sauour of death where it is not a sauour of life 3. The true cause as thou hast heard why thou profitest not is because the Lord fauoureth thee not the Lord hath no respect vnto thee those whom the Lord loueth shall profit by the meanes yea by very weake meanes Thou hast enioyed great and excellent meanes a long time and canst not profit by them Consider the true cause of it Iohn 8. 47. Yee therefore heare not that is profitably for they all heard because ye are not of God If men were perswaded of this they would be troubled for their great vnprofitablenesse they would be more earnest with God for his blessing vpon his ordinance 3. To admonish Christians not to despise the Ministry of the meanest of Gods seruants but to reuerence Gods ordinance euen in the weakest Ministry I speake not this to countenance and iustifie the Ministry of euery one that taketh vpon him to preach or to tye Gods people to rest vpon them For I know well 1. There be many that runne before they bee sent Ier. 23. 2â—… 2. It were as intollerable bondage and tyranny to binde Gods people to rest vpon the Ministry of such as cannot instruct them as it were to compell infants to abide with such nurses as haue neither sucke nor food to giue them I dare not condemne such Christians as hauing Pastours in the places where they liue of meaner gifts do desire so they do without open breach or contempt of the Churches order to enioy the Ministry of such as haue better gifts and sometimes do leaue their owne to heare the other so they do it without contempt of their own Pastours and without scandall and offence to thâ—…mand their people Because 1. That though sundry of the hearers not of the Scribes and Pharisees onely but of Iohn
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
and new functions were wont to bee confirmed by miracles 378. We need none now 378. Popish miracles are false and counterfeit 379. They are not done by the power of Christ 449 Christ shewed his power most in curing the bodies of men 445. 447. Sixe points obserued in these miraculous cures 446. Difference betweene Christs miracles and those of the Prophets Apostles 447 448 Multitude Faults that the common sort are especially addicted vnto 2â—…4 It is no safe thing to do as the most doe 427. Comfort for the godly that are scorned for their singularity because they will not doe as the most do 430. 431. N. Name A man is bound to haue care of his good name 86. Why Hebrew names are vsed in the new Testament and why we giue Hebrew names to our children 202. Nature See how void of all goodnesse and full of corruption euery naturall man is 26 28. How much goodnesse may bee in a naturall man 174. Nazaret Why our Sauiour did shun preaching in Nazaret aboue all other places 351 352. O. Obedience No seruice pleaseth God but that that is done in obedience to his Word 160. This is a certain note of an vpright heart 473 Seuen notes of sincere Obedience 474. Regenerate able to obey 473. Difference betwixt obedience of regenerate and other ibid. Others saluation to be sought 246. Obstinacie See hardnesse of heart This greatly aggrauates sin 422. Most men that liue in the Church sinne obstinately 424. Foure signes of a heart that is not hardened nor obstinate in sin 423. The fearefull state of the obstinate 423. P. Painting Painting of the face is vnlawfull 87. Papists They are like to the Samaritans in many things 36 37. They are Idolaters worship the diuell 163 Parents Great is their affection to their children 391. This should confirme vs in the assurance of Gods loue to his children 392. They must take heed of ouer louing their children and how wee may best doe them good 392. What respect is to bee had to the example of our parents in the matter of Religion 143. The hope and comfort Christian Parents may haue concerning their children 180. Their sinnes will bring Gods curse vpon their children and what sins chiefly 393. What a kind of seruice and solemnity it was 380. Patience The faithfull haue beene very patient in affliction and shewed it foure waies 398. The meanes to breed it in vs 398. 399. Peace of conscience It is a fruit of true faith 336. There is a false peace see presumption Euery affliction should driue vs to make peace with God and that three waies 404. Peace-offerings What they signified 187. People See Hearers Persecution None can be saued that is not willing to suffer and euen to die for the truth 139. To deride a Minister is to persecute him 28â—… Perseuerance The regenerate shall perseuere and are carefull so to do 481. He that is truly regenerate shall neuer fall fi nally nor totally yea he may be in this life certaine of it 339 341. Our chiefe care must be to be best at our end 274 275. Phisicke They sinne greatly that despise or neglect it 256 257. Pilgrimage Reasons against it 156. Pouertie The poore that are godly haue no cause to murmur or distrust God 33. The frequenting of religious exercises with an honest heart will begger no man 244. Prayer Helps to keepe the heart from wandring in it 198. Euery man must aske and cry for grace yea all whom God meaneth to saue shal do it 5 Obiection against the necessity of prayer an swered 5 6. All that can vnfainedly seeke to God for grace shall be sure to haue it 8. The weakest Christian should not be discouraged from prayer 9. Spirituall blessings rather to bee prayed for then temporall 9. Faith breeds boldnesse in prayer 336 337. God seemes oft to neglect the prayers of his people and that foure waies 407. Comfort for Gods people in this case 408 409 Labour to pray so as thou maist speed 411. Christ himselfe vsed much to pray 203. God delights greatly in the prayers of his people 193. Affliction driues the faithfull to it 3â—…6 Promises vpon which we should ground our faith in prayer 407. Three reasons why God seemes oft to neglect and reiect the prayers of his people 408. Signes whereby we may know God accepts our prayers though he grant not our Suit 410 411. We should inquire after the successe of our prayers 411 412. Properties requisite in the prayer that would speed well 412. Poore sinners should goe boldly to Christ for helpe in all their distresses 450. Preaching See Minisry A man may try his estate by the iudgement he hath to discerne of sound teaching 113 It is lawfull to keepe Lectures to frequent them euen on the weeke daies 243. Some are bound to goe to Sermons euen on the weeke day 242. Euen they that cannot should yet desire to do it 243. How to iudge of the best Preachers and Preaching 291. The necessity of it 278 279 280. Preparation We can do no duty of Gods seruice wel without it 487. It is a great and necessary helpe for our profiting by the Word 487. This preparation consists in sixe points 489. Thinke of the euill day prepare for it 488 Presumption Lewd men haue no cause to hope they shall repent and find mercy 82 83. They can haue no sound comfort in the knowledge of Gods mercy 99. 452. They are confident of their saluation and the notes wherby true faith may be discerned from this presumption 345. Pride Noe sin makes vs more odious to God 394. The greatest must beware they be not proud either against God or men 388. All men are strangly prone to this soule sin 295. Affliction is a singular meane to abate it 395 Prophanesse The sin of such as carry themselues prophanely in Gods publike worship 134 135. Profession We should all be willing and ready to make profession of our faith 349 350. Professours Poore men young men such as haue been formerly scandalous and women haue beene vsually most forward in Religion 222. This hath beene euer a great scandall to the Word and why 224. Preseruatiues against this scandall 225. Professours should striue to remooue this scandall and how they may do it 226. Prouidence God by his prouidence gouernes all things orders them for the good of his Elect 217. The knowledge of this is vsefull many waies 219. Psalmes It is fit they should be sung in the Congregation 121 122. How we should behaue our selues in singing them 126. Publike worship See Church-Assemblies It is necessary all should be present at euery part of it 121. 128. 129. To be preferred before any priuate 129 130. 153. All should come to the beginning and stay till the end of it 120. 131 132. Rules for reuerence in it see Reuerence All may profit by euery part of it and euery part of it hath good warrant in the Word 121. 122. The whole congregation
you aske was he no more They will say yes he was more aske what more then they will say that is too deepe a question they were neuer asked the like before 2. Yea they are not onely so extremely ignorant but they desire not knowledge nor the meanes thereof but say vnto God in their hearts like those Iob 21. 14. Depart from vs for we desire not the knowledge of thy wayes If they be thus questioned withall though by their Minister yet they are all the while like the fish out of the water desirous as may be to be rid of his company yea they loue their foolishnesse and ignorance they hate and despise flout and scorne all meanes of knowledge and such as seeke after them as the Holy Ghost speaketh Fooles despise wisdome and instruction saith Salomon Pro. 1. 7. and Ver. 22. How long ye simple ones saith he will ye loue simplicity and the scorners delight in their scorning and fooles hate knowledge They hate knowledge you see yea they hate it with a perfect hatred and this is that that makes their estate so fearefull Pro. 1. 28. 29. They shall seeke me early but shall not find me for that they hated knowledge This is that that will cause the Lord to deny them all comfort of his mercy when they shall most desire it because they hated knowledge and the meanes thereof The second vse of this doctrine is for the direction of euery one whom God hath charged with the care of other mens soules to labour first in this to bring them to knowledge till then they can haue no good affection no desire or care of their saluation 1. The Minister is bound to labour in this to bring the people to knowledge and therefore bound to teach diligently 2 Tim. 4. 2. and to teach plainely also The Leuites caused the people to vnderstand the Law Neh. 8. 7. 8. they read in the booke in the law of God distinctly and gaue the sense and caused them to vnderstand the reading Thinke it not enough to tickle the eare or to moue the affections but lay a good foundation of Doctrine teach soundly and substantially Reproue rebuke exhort with all long-suffering and doctrine saith the Apostle 2. Tim 4. 2. Doctrine must be the ground and foundation of all exhortations and reproofes Yea he must catechise as well as preach 1. Cor. 3. 2. He must giue milke to the babes as well as strong meat to growne men 2. The Magistrate is bound to see that the people be taught and instructed this was Iehoshaphats care 〈◊〉 Chron. 17. 7. Yea he is bound also to compell them to the vse of the meanes of knowledge Luke 14. 23. Compell them to come in saith the Lord to his seruant and the Magistrate is Gods seruant as well as the Minister is in this worke 3. The Master of the family is bound to vse all meanes to bring them that are vnder him to knowledge Traine vp a child in the way he should go in saith the Lord to the parent Pro. 22. 6. and Deut. 6. 7. Thou shalt teach my words diligently to thy children Parents we see are bound themselues to instruct their children in religion yea and they must also bring them to the publike meanes of knowledge as is plaine by the fourth commandement Exod. 20. 10. 4. Euery Christian is bound to seeke by all meanes to draw others to knowledge Col. 3. 16. Teach one another Yea he is bound to perswade them also vnto the meanes of knowledge saying as Esa. 2. 3. Come ye let vs go vnto the mountaine of the Lord and as Philip did to Nathanael Ioh. 1. 46. specially his friends and kindred as Cornelius did Act. 10. 24. We all complaine of the prophanesse of the people and of their contempt of the Word The Minister complaines of the stubbornesse and vnthankfulnesse of his people and of their prophanesse and contempt of the Word in his Ministry The Magistrate also finds cause oft times to complaine of the ouer-much pronesse of the people to naughtinesse of the increase of thieues and murderers The parents of their childrens vnnaturalnesse disobedience and riot The master of his seruants idlenesse vnfaithfulnesse and stubbornesse All men of the badnesse of the times and that small fidelity and loue and piety that is to be found among men But few or none looke to the cause and fountaine of all this few or none lay any part of this vpon themselues we may complaine in this case as the Prophet doth Ier. 8. 6. No man repenteth him of his owne wickednesse and neglect of duty no man saith what haue I done haue not I beene a great cause of all this The cause of all this is the want of the knowledge of God There is no knowledge of God in the land and that is the chiefe causes why by swearing and lying and killing and stealing and committing adultery men breake out and bloud toucheth bloud as the Prophet complaineth Hos. 4. 1. 2. And because there is in men naturally neither knowledge nor desire of it but a scornefull contempt and hatred of it euery one of vs in our places should haue done as much for them as the friends of the Palsy-man did Mar. 2. 3. We should haue done what we could to bring them to the meanes of knowledge as they did take great paines to bring him to Christ who had otherwise neuer come to him Mar. 2. 3. And if we had done this for them with as good a heart as they did that for that poor man we should haue no cause to doubt but Christ would haue had been as ready to accept and blesse our labour in it as he was theirs of whom it is said Ver. 5. that Christ when he saw their faith did as much for the poore man as they desired and more too for he not only cured him of his palsy and restored life and sense to the members of his body but pardoned his sin and so reuiued his soule also And certainly on the other side if we haue not doue our endeauour to bring them to knowledge we haue made our selues guilty of all their sinnes The third vse of the Doctrine is to perswade vs to a diligent vse of all meanes that may bring vs to knowledge I say to the vse of all meanes 1. Hearing of which our Sauiour saith Mar. 4. 24. that proportionable to our frequency and diligence in it our growth in knowledge and grace shal be With what measure you mete saith he it shal be measured to you againe And to you that heare shall more be giuen 2. Reading by the diligent vse whereof the Lord saith Deut. 17. 19. We shall learne to feare him and to keepe all the words of his law 3. Conferring and questioning with others wherein while the Disciples that were iournying towards Emaus did reuerently and deuoutly exercise themselues Christ drew neare and ioyned himselfe vnto them and opened the Scriptures vnto them as
may want and begge and famish before they die For though the Lord in infinite bounty do bestow those blessings on wicked men in great abundance Psal. 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his because he hath no promise for it nay the contrary they haue cause to looke for Thirdly But if thou be assured that thou art one to whom these promises do belong then 1. Know that God doth this to humble thee Deut. 8. 2. and labour to find out thy sinne and to make peace with God Lam. 3. 39. 2. Know that God is able to helpe thee either by inclining the hearts of the rich hard though they be to shew compassion on thee yea such as of all other thou hadst least hope to receiue reliefe from he can make Esau kinde to Iacob Gen. 33. 15. and the Egyptians bountifull to Israel Exod. 12. 36. 3. If he giue thee no better meanes then thou hast yet he can make them stretch out and suffice thee Daniel and his fellowes that did eate nothing but pulse and dranke nothing but water were fatter and fairer then all the children that did eate the Kings meat Dan. 1. 12 13. A little that the righteous man hath is better then the riches of many a wicked man saith Dauid Psa. 37. 16. But will God work miracles now Yes surely rather then his promise should faile that he hath made to his people Is my hand shortened saith the Lord Esa. 50. 2. This resolue vpon 2. Chro. 16. 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect toward him And of this also Mark 9. 23. All things are possible to him that belieueth And therefore be thou confident with Iob Chap. 13. 15. Though he slay me yet will I trust in him and with the three nobles to die rather then to helpe thy selfe by vnlawfull meanes Dan. 3. 13. Lecture the eight March 21. 1608. IOHN IIII. XII IT remaineth now that we proceed to the second reason she giueth against the speech of Christ and that is set downe in this Verse she could not vnderstand or belieue that Christ could giue her any other water that was better then the water of that Well because Iacob gaue them that Well and it was the best water he could giue for it was the same that himselfe and his children and cattell did drinke of and she thought it was not possible that he could be a greater or better man then Iacob or be able to giue a better water then he was able to giue Art thou greater then our father Iacob saith she Now for the better vnderstanding of these words that so we may receiue instruction and profit by them three errours are to be obserued in this reason the woman vseth For 1. Iacob gaue not that Well to the Samaritans but he gaue both it and that part of the country where it stood to his sonne Ioseph as the Euangelist hath said ver 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur and not by Iacob as you shall see 2. King 17. 24. 2. Iacob was not their father neither according to the flesh for you shall read who were the ancestors of whom the Samaritans were descended 2. King 17. 24. nor according to the spirit for in this case those onely were to be accounted the children of Iacob that were of Iacobs religion and walked in his steps Psal. 24. 6. This is Iacob Iohn 8. 39. If ye were Abrahams children ye would do the works of Abraham But so did not the Samaritans for Iacob neuer worshipped any Idoll nor Image nor would suffer any in his family to doe it as ye shall find Gen. 35. 2. But the Samaritans worshipped many false gods 2. Kings 17. 29 30. and Images verse 41. 3. Admit Iacob had beene their father and had giuen them that Well yet was Christ able to giue her better water then that which Iacob gaue to his children And though Iacob were of great authority and credit in the Church for his faith and piety yet was it great ignorance and infidelity in her to preferre him before or match him with Christ or to alleadge his authority to the discrediting of that which Christ had said for the grace Iacob had he had it from Christ and he was but a seruant Christ was his Lord Heb. 3. 5 6. The Doctrine then that we are to learne from this reason and argument that the woman vseth against the speech of Christ is this That the credit of good and holy men is oft abused by the ignorant and wicked to the discredit of Gods truth This woman alleadgeth not against Christ the credit and authority of any of her neighbours or of their true ancestors but Iacob is the man whom she setteth against Christ. Yea the more holy and vertuous that Iacob was the stronger she takes her argument to be against Christ. I will not trouble you with many proofes Take the example of the Iewes in Christs time and you shall find proofe enough of this doctrine The worthiest men that euer liued in the Church and such as would haue counted it their happines to haue liued in that time when God was manifested in the flesh as our Sauiour teacheth vs Luke 10. 34. They were euer the men whose name and credit was set in opposition against Christ. The Iewes oft aduance the credit of Abraham and Moses and the Prophets as if they had beene admirers of their vertues when they saw that they might thereby discredit Christ and his Doctrine Iohn 8. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy selfe and Iohn 9. 28. 29. Be thou his Disciple we are Moses Disciples but this man we know not from whence he is Was Abraham indeed or Moses or the Prophets on their side against Christ or were they indeed the true children of Abraham or of the Prophets Nothing lesse but if any of them had beene liuing they would haue beene as bitter enemies to them as they were to Christ and this our Sauiour often telleth them of Ye seeke to kill me saith he Ioh. 8. 40. a man that hath told you the truth which you haue heard of God this did not Abraham And Ioh. 5. 45. There is one that accuseth you euen Moses in whom ye trust And Mat. 23. 30. He taxeth them for grosse hypocrisie because they said that if they had been in the daies of their fathers they would not haue been partakers with them in the bloud of the Prophets The reasons why they did so and why all wicked men haue beene so apt to abuse the name and authority of the most holy and worthy seruants of God are principally two 1. To gaine credit to themselues with the people For they know that all men
Prophets though they were it may be holier men then they did not see Luke 10. 24. Many points of Gods truth are reuealed now euen to babes which the Patriarchs and Prophets though holy men and highly in Gods fauour saw not It was euer vnlawfull to haue many wiues for it was forbidden to the King himselfe Deut. 17. 17. to multiply wiues And the Lord in the first institution of wed lock when if euer there was most vse and necessity of polygamy for the propagation of mankind made but one woman for one man And why so that he might seeke a godly seed saith the Prophet Mal. 2. 15. Intimating that the seed and posterity that came by polygamy could not be holy or pleasing vnto God Yet neither Iacob nor Dauid knew how hainous that sinne was Iephthah though a rare man for faith Heb. 11. 32. yet vnderstood not the liberty God had giuen him by his Law to redeeme his daughter Leu. 27. 4. nor how lawfull it was for those that were consecrated to God euen for the Nazarite to marry Iudg. 11. 35. Iosiah is praised for destroying those monuments of idolatry that Salomon had set vp though both Salomon himselfe after his repentance and Asa Iehosaphat and Hezekiah all good Kings saw not the necessity of destroying them 2. King â—…3 12 13. 2. Many good reasons may be giuen why learned Diuines in these dayes may know more and haue better iudgement in Religion then the Fathers had 1. They are borne and bred in the knowledge and profession of the truth and haue knowne from their childhood the holy Scriptures which are able to make them wise vnto saluation as the Apostle speaketh of Timothy 2. Tim. 3. 15. whereas most of the Fathers were bred and had liued long in Gentilisme and Heresie before they came to the knowledge of the truth 2. They enioy the benefit both of all the Fathers own labors and of the writings of many other learned men also which the Fathers themselues could not do 3. They haue the helpe both of far better translations of the Scripture then the Fathers could haue and of the knowledge of the tongues also which the chiefe of the Fathers are well knowne to haue been wanting in Thus much for the first vse of this Doctrine The second Vse concerneth vs all for this Doctrine serues to admonish vs that we take heed we make not an Idoll of any man how holy or how good soeuer he be which is then done when we oppose and set the iudgement or practice of any man against the Word of God when we aduance the credit of any man to obscure the glory of God Foure rules I will giue you to direct you in this case 1. Rest not so much on the iudgement aduice or example of the best men but examine them by the Scriptures Follow me as I follow Christ saith the Apostle 1. Cor. 11. 1. and 1. Thess. 5. 21. proue all things and hold fast that that is good For good men haue oft proued Sathans instruments to deceiue others Sathan himselfe did mis-guide Dauid 2. Sam. 7. 3. and the young Prophet was dangerously deceiued euen by the old Prophet who was also a good man 1. King 13. 18. and Peter plaid Sathans part in disswading our Sauiour from suffering Mat. 16. 22. 23. 2. Esteeme not of the excellentest man in the world when his credit is aduanced to obscure Gods glory and truth see how contemptibly the Apostle speaketh of the most excellent teachers in this case 1. Cor. 3. 5 7. Who then is Paul and who is Apollos neither is he that planteth any thing neither he that watereth 3. Count it no great signe of grace to be able to praise and speake well of some good men if thou do it to the discredit of that goodnesse that is in another to praise one Minister with an intent to disgrace and derogate from the credit of thine owne Minister or of any other 4. Count it no iust cause of comfort to be able to loue and commend some good men vnlesse thou be carefull to imitate their goodnesse for this shall increase thy condemnation rather then do thee any good The third vse concerneth them whose iudgement and practice men are in greatest danger to abuse 1. Desire not that any should giue thee the honour that is due to God as to make thy will thy iudgement or practice the rule of his conscience oh shun this by all meanes See two notable examples for thee to follow in this case the one of the Apostles Barnabas and Paul who when the men of Lystra would haue giuen diuine honour vnto them Act. 14. 13. 15. did withall expressions of sorrow and feare and indignation disclaime it and put it from them The other of the twenty foure Elders representing the whole body of the Militant Church of whom we read Reu. 4. 10. 11. that they fell downe before him that sate vpon the throne and did worship him and cast their crownes before the throne saying thou art worthy O Lord to receiue glory and honour They renounced before God their owne glory and ascribed all glory and honour vnto God alone Remember this is the way to bring fearefull ruine vpon thee when thou shalt accept of any honour such as this is as is due to God alone as we may see in the fearefull and shamefull end that came vpon Herod Acts 12. 23. Because he gaue not God the glory but accepted of or at least indured diuine honour to be giuen vnto him 2. Let such as are of note for their knowledge and profession take heed what example they giue It is the Apostles charge 1. Cor. 8. 9 10 11 12. 3. Let superiours especially take heed what example they giue for their inferiours will be ready to do as they do though it be to the manifest perill of their owne soules THE NINTH LECTVRE ON MARCH XXVIII MDCIX IOH. IIII. XIII XIIII Iesus answered and said vnto her whosoeuer drinketh of this water shall thirst againe But whosoeuer drinketh of the water that I shall giue him shall neuer thirst but the water that I shall giue him shall be in him a Well of water springing vp into euerlasting life WE haue heard in the two former verses that this poore woman of Samaria could neither vnderstand nor belieue that which Christ had said vnto her but reasoned and disputed against it yet doth not our Sauiour giue her ouer for this her blockishnesse and infidelitie but as he that came to seeke that that was lost still continueth to labour with her to bring her to an admiration and desire of grace which taking the present occasion from the Well where he now sate and the water which this woman came to fetch he calleth the water of life Now whereas she had falsly boasted that Iacob was their father and gaue them that Well and had asked him whether he were greater then Iacob he neither denyeth that which she had falsly
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
as the Apostle speaketh 1. Cor. 4. 5. in another case And euen in this life God doth strangely discouer many vncleane persons that haue liued long in secret Salomon brings in the fornicator complaining and bewailing his misery euen in this respect Pro. 5. 14. I was almost brought into the extreamity of misery in the midst of the congregation and assembly And obserue this in them that are the cunningest in this sinne that though no body peraduenture can conuince them euidently of the fact yet euery body through this iust iudgement of God condemnes them for it As the Lord seeth their secretest villanies so euen in this life oft times hee vseth to testifie against them Lecture the seuenteenth Iune 20. 1609. THe third errour of minde whereby Sathan deceiues men and drawes them to this sinne and hardens them in it is the hope of impunity For saith he admit thou doe slip and haue the ill fortune to be discouered what shalt thou be the worse for it 1. With men thou shalt not fare much the worse for this The ciuill Magistrate will not meddle with thee All the punishment is if thou bee a poore body but to stand a while in the Church and say thou art sorry for it and if thou be rich thou mayest auoid that too but what is that And secondly as for thy credit thou shalt not lose much vnlesse it be with a sort of Precisians whom euery man despiseth But for the most thou seest they will like neuer the worse of any for this not of a seruant nor of a neighbour Nay thou mayst see that men that make most open profession of this sin are esteemed and desired by many as the best companions and professors also will be as ready to shew any kindnesse to such as are noted for this as to any other And thirdly as for the Lord thou canst see no cause to thinke that he likes much the worse of a man for this If he did neither thy selfe nor many others that thou knowest could prosper as they doe This as both experience and the Scripture teach vs preuailes marueilously with most men Eccl. 8. 11. Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill See also the force that is in this to harden men in all kind of sin Mal. 3. 15. We call the proud happy say the prophane of that age yea they that worke wickednesse are set vp yea they that tempt the Lord are euen deliuered Certainely if the law had as well prouided for and the sword of the Magistrate were as ready to be drawne out for the punishment of this sin as of theft we should haue as few whoremongers as theeues Or if in the want of the law in this case all such as are esteemed honest and free from this sin themselues would but hate it in others and discountenance it as they might doubtlesse they might restraine many from it But first the law hath not appointed any punishment for it that is any way proportionable to the hainousnesse of the sin And secondly the ciuill Magistrate almost euery where is vnwilling to vse that authority that the law hath giuen him for the punishment of this sin but counts it as a disparagement vnto him to meddle with it at all And thirdly the punishment of carting and whipping which was wont to be inflicted especially in Market townes is growne out of vse And fourthly some Magistrates and priuate persons doe make so light account of this sin that it is not to be wondred at that this sin is growne so common as it is For the conuincing of this error and preseruing men from it two things are to be considered First that though the Magistrate doe not yet it is his duty to punish this sinne as farre as law giues liberty and his great sinne that he doth not And though priuate Christians doe not yet it is their duty to shew detestation to this sinne Secondly though men faile in their duty yet is there no cause any should commit this sin vpon hope of impunity for though men doe not yet will God certainely punish this sin For first as for the Magistrate we know that by his calling he is Custos vtriusque tabulae and charged with the law of God to see it kept by those that are vnder his authority He is the Minister of God to take vengeance on him that doth euill Rom. 13. 4. The authority he hath and the preheminence God hath giuen him aboue other men is giuen him to that end And the Magistrate is bound by Gods law to punish this sinne as well as any other Iob 31. 11. This is a wickednesse and an iniquity to bee punished by the Iudges And both of the Magistrate and of euery priuate Christian this is required as he desireth that Gods mercy should be vpon him and his posterity that he abhorre this sinne and doe that that in him lieth to bring it vnto shame and punishment Amos 5. 15. Hate the euill and loue the good and establish iudgement in the gate it may be that the Lord God of hosts will be mercifull to the remnant of Iacob I know it is esteemed by many a signe of a good nature and disposition to be kind to all persons how lewd soeuer they be But marke what the Holy Ghost in the Scripture speakes of this kindnesse 1. He makes it a signe that a man hath no feare of God in him when he cannot abhorre sin Psal. 36. 1 4. 2. He saith that that man makes no conscience of sin himselfe that is ready to speake in fauour of a lewd man Pro. 28. 4. They that forsake the law praise the wicked and are apt to speake for them and to take their part but they that keepe the law set themselues against them 3. He makes it a greater signe of an vngracious heart for a man to fauour sin in others then to commit sin himselfe Rom. 1. 31. Which men though they know the law of God how that they that commit such things are worthy of death yet not onely doe the same but also fauour them that doe them And whereas on the other side it is counted pride and malice and cruelty for a man to seeke the disgrace or punishment of any lewd person the Holy Ghost saith there is no true loue in any but in such onely 1. There is no true loue to God in any that cannot vnfeinedly hate sinne whereby he is dishonoured Psal. 97. 10. Yee that loue the Lord hate the thing that is euill 2. There is no true loue to our selues to our families and the place wee liue in vnlesse we hate such sinnes as will bring Gods curse vpon vs. Till Achan was punished Gods curse was vpon the whole host of Israel Iosh. 7. 12. Neither will I bee with you any more except ye destroy the excommunicate from among you And
see what a blessing Phineas brought both vpon his owne house and vpon all Israell by the zealous hatred hee shewed against this sinne in the punishing of Zimry and Cozby Numbers 25. 11 12. 3. There is no true loue in any to their neighbours and country but in such onely For the shame and punishment that one man is brought vnto is a meanes to restraine many from committing this sinne and so to preserue them from the curse of God that is due vnto it That is the reason the Lord giueth for the seuerity that he enioyned the Magistrate to vse Deut. 13. 11. That all Israeli may heare and feare and doe no more any such wickednesse as this among you 4. There is no true loue to the sinner himselfe in any but in such onely For the disgrace and punishment that he is brought vnto is the likeliest and best meanes to bring him to true repentance Psal. 83. 16. Fill their faces with shame that they may seeke thy name O Lord 2. Thess. 3. 14. If any man obey not our sayings haue no company with him that he may bee ashamed verse 15. yet count him not as an enemy Secondly It is no aduantage to the vncleane person that men faile in their duty and doe not shew that detestation to his sin that they ought to doe For all kind of sinners may assuredly looke for plagues from God euen in this life though Magistrates should winke at them Behold saith Salomon Pro. 11. 31. the righteous shall bee recompenced on the earth much more the wicked and the sinner And Eccl. 8. 12 13. Though a sinner doe euill an hundred times and his daies bee prolonged Yet surely I know that it shall bee well with them that feare God which feare before him But it shall not bee well with the wicked neither shall bee prolong his daies which are as a shadow because hee feareth not before God Nah. 1. 2 3. God is iealous and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and hee reserueth wrath for his enemies The Lord is slow to anger and great in power and will not at all acquit the wicked The Lord hath his way in the Whirle-wind and in the storme and the clouds are the dust of his feet But of all sinners none haue more cause to looke for fearefull iudgements from God then they that liue in this sinne For God hates this sinne and will certainely punish and plague it though men doe not Yea there is no one sinne specially against the second Table which he hath set more euident marks of his indignation vpon and witnessed it by executing his iudgements vpon men for it then this Is not destruction to the wicked saith Iob speaking of this sin Iob 31. 3. and a strange punishment to the workers of iniquity Heb. 13. 4. Whoremongers and Adulterers God will iudge For this very sinne therefell of Israel in one day three and twenty thousand 1. Cor. 10. 8. And the Apostle tells vs that all iudgements that befall a Nation a Country or Towne are to be imputed chiefly to this sinne Ephes. 5. 6. Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience But I will shew you more particularly how God is wont to punish this sinne And I am deceiued if any one sinne hath so many punishments so particularly threatned in the word against it as this hath 1. God plagues men in their bodies for this sinne Not onely as Salomon speaketh because Pro. 5. 11. It consumeth the flesh and the body but he hath inuented a plague proper and peculiar to this sinne euen that infectious and loathsome disease which at the first was called the disease of Naples and after the French disease but now may aswell be called the English disease For of very many in all places that may now be said which Zophar speaketh to Iob 20. 11. His bones are full of the sinne of his youth and it shall lie downe with him in the dust Other diseases may well be called the fruits of sinne but is there any sinne that hath a disease that is so naturall a fruit of it and that beares his name in the forehead thereof so as this doth 2. God plagueth men in their goods for this sinne Pro. 6. 26. Because of the whorish woman a man is brought to a morsell of bread Iob 24. 18. Their portion shall bee cursed vpon the earth Many a man is brought to beggery by it Yea this sinne is able to destroy Kings as Salomons mother taught him Pro. 31. 3. 3. God plagueth men in their good name and reputation for this sinne Pro. 6. 33. He shall finde dishonour and his reproach shall neuer be put away Let him haue neuer so much wealth and power he shall haue no true credit nor estimation with men no not with his owne seruants or children or such as are most bound vnto him God told Dauid that when he committed this sin he despised him 2. Sam. 12. 10. And those that despise God shall be sure to be despised 1. Sam. 2. 30. 4. God plagueth men in their posteritie for this sinne Iob 31. 12. This is a fire that shall deuoure to destruction and roote out all mine increase Iob 21. 19. God will lay vp the sorrow of the father for his children Many a goodly family hath beene ouerthrowne by this sin Yea for this sinne God denies a posterity to many It is not only the curse whereby God threatneth the man that commits incestuous vncleannesse that hee shall die childlesse Leuit. 20. 20 21. but of all adulterers and fornicators also the Lord saith Hos. 4. 10. they shall commit whoredome and shall not increase Iudah though in all likelyhood he were but thirty yeares old when he lay with Tamar Gen. 38. and had two sonnes by her yet doe we neuer reade that he had any childe after sure it is that from them two onely and Selah whom he had before the families of Iudah are reckoned Gen. 46. 12. Num. 26. 19. 22. 1. Chron. 2. 3 4. 5. God plagueth the family and towne where such men dwell for this sinne Gen 29. 18. God shut vp euery wombe of the house of Abimilech because of Sarah when there was but a purpose in him to commit adultery with Sarah though he intended it vnwittingly altogether The family and towne is polluted and made guilty of sinne Ier. 2. 2. Thou hast polluted the Land with thy whoredomes Num. 25. 1. The people began to commit whoredome with the daughters of Moab and verse 3. The wrath of the Lord was kindled against Israel and verse 4. Hee sent a plague that consumed twenty foure thousand 6. Because many an vncleane person will be ready to say none of all these plagues I thanke God haue hitherto nor doe now touch me I say vnto such men 1. The longer Gods plagues are deferred
I haue caused my fury to rest vpon thee When Pharaoh had hardened his heart first by continuing in sinne and resisting the worke of Gods grace in him Exod. 8. 15. then did God harden his heart in a supernaturall manner Exod. 9. 12. 3. Aboue all sinnes God hath specially threatned to punish this sinne with hardnesse of heart and impenitency Prou. 2. 19. None that goe vnto her the strange woman returne againe neither take they hold on the paths of life And Prou. 23. 27. An Whore is a deepe ditch and a strange womâ—… is a narrow pit Of these sinners chiefly it is said that God reserueth them to the day of iudgement to be punished 2. Pet. 2. 9 10. 4. Experience proueth this also For 1. Obserue it and you shall find that they that are once giuen vp to this sinne are more impudent then other sinners more gracelesse prophane and blasphemous deriders and contemners of all piety Therefore impudent sinners are said to haue a Whores forehead Ier. 3. 3. And that is thus described Pro. 7. 13. She caught him and kissed him Therefore are they compared to dogs Deut. 23. 18. 2. Sam. 3. 8. Therefore they are said to be destitute of vnderstanding and to haue lost euen the light of nature Pro. 6. 32. and 7. 7. and Prou. 9. 13. the whore her selfe is said to be simple and to know nothing And the lewd man that is allured and ouercome by her vers 16. is said to be simple and void of vnderstanding 〈◊〉 We haue knowne many that haue fallen into this sinne and liued in it but how many haue we knowne that haue truly repented It is a strange speech of Salomon Eccl. 7. 28. One man among a thousand haue I found but a woman among all those haue I not found I cannot deny but we may haue knowne many that haue come thus farre as to confesse this sinne and to shew sorrow for it and to leaue it also but alas there is more required to true repentance then this comes to 1. Not euery sinner that can confesse his sinne may be said to repent for then Pharaoh repented Exod. 9. 27. And Iudas also Mat. 27. 3 4. But he that confesseth it 1. Particularly as Achan vpon Ioshuahs fatherly counsell did Iosh. 7. 20. 2. Freely without extenuating of it or excusing it as Paul did his 1. Tim. 1. 13. 15. Dan. 9. 4. 19. Of the sixteene verses that containe his prayer foureteene of them are spent in confessing and aggrauating of their sinnes 3. With griefe and shame as Gods people did 1. Sam. 7. 6. when in their fast they shed teares so abundantly as if they had drawne buckets full of the water and powred them out before the Lord. 2. Not euery sinner that sorroweth for sinne may be said to repent for so much is also said of Iudas Mat. 27. 4. And of Ahab too 1. King 21. 19. But he that sorroweth 1. Deeply and seriously as a man would mourne for the losse of his onely sonne or of his first-borne Zach. 12. 10. And proportionably to the quality of his sinne as Manasses did 2. Chron. 33. 12. 2. Constantly suffering sorrow to abide vpon his heart and not seeking to put it off by worldly comforts before it haue had a good worke in him It is not enough to hold downe our head for a day like a bulrush Esa. 58. 5. This is but a dawbing vp of the breaches God hath made in our hearts with vntempered morter as the Prophet speaketh Ezek. 13. 11. that had not time enough allowed in the making and tempering of it and therefore could not last 8. Not for any worldly shame or hurt that his sinne already hath or is like to bring vpon him nor for the feare of Gods wrath onely but chiefly for that he hath sinned against and offended God Against thee thee onely haue I sinned saith Dauid Psal. 51. 3. Therefore true repentance is called repentance toward God Act. 20. 21. 3. Not euery sinner that hath left this sinne may be said to haue truly repented for a man may grow weary of sinne in carnall respects she hath wearied her selfe with lies saith the Lord Ezek. 24. 12. and sinne may haue left him But he that 1. Leaueth sinne vpon a detestation to sinne and a godly sorrow that he hath offended God by it 2. Cor. 7. 10. 11. 2. Leaueth all knowne sinnes as well as some whosoeuer shall keepe the whole Law and yet offend wittingly and willingly in one point hee is guilty of all Iam. 2. 10. 3. Shunneth carefully all shewes and appearances of euill 1. Thess. 5. 22. all occasions and prouocations to the sinne he hath left true repentance hath in it carefulnesse to shun all prouocations and feare to fall into the same againe as the Apostle speaketh 2. Cor. 7. 11. And the true penitent will make a couenant with his eyes as Iob did Iob 31. 1. 4. That hates it in others and is carefull to draw others from the sinne that himselfe hath left Then will I teach transgressors thy wayes and sinners shal be auerted vnto thee saith Dauid Psal. 51. 13. Specially those of his owne family and such as he may most preuaile withall Iob 11. 14. Let not wickednesse dwell in thy tabernacles The third preseruatiue against this tentation is the considering of the danger we haue brought that party vnto with whom we haue committed this sinne For though the Fornicator were sure God would giue him grace to repent yet must it needs be a great cause of feare and trouble to his conscience vnlesse he be also sure that the party whom he hath drawne to this sinne hath truly repented as well as himselfe In this respect this sinne is worse then either theft or murder in those the wrong that is done vnto another may be done without any hurt or danger to his soule but so it is not in this sinne In which respect we know this badge of Gods indignation is set vpon Ieroboam oft after his death Ieroboam that made Israel to sinne Now the vse and end of all this that I haue spoken is not to driue any to despaire For 1. Though it be so hard a thing truly to repent and impossible to man yet is God able to giue repentance to him that hath committed and liued long in this sinne All things are possible with God Mat. 19. â—…6 27. 2. Though few haue obtained this grace to repent after they haue committed this sinne yet some haue Yea some examples God hath giuen vs in his Word for it as Luk. 7. 37. 50 least any humbled sinner should despaire 3. Though God had neuer yet giuen to any this grace yet is he able to do it now to thee But I haue thus farre vrged this point 1. To perswade such as doe offend this way to seeke betimes with all earnestnesse and importunitie for this grace of vnfained repentance and not to grow secure vpon hope that they may haue it hereafter
when they will 2. To perswade such as hauing heretofore liued in this sinne do now think they haue truly repented to examine their repentance carefully 3. To teach and perswade all men that whereas Satan vseth to draw men to this and all other sinnes by this hope that they may be able to repent this aboue all things should terrifie and restraine men from sinne that they are vncertaine whether they shall be euer able to repent yea that they haue so great causes to feare that they shall neuer be able to repent and that they know the least sinne they commit will damne them if they do not repent Lecture the nineteenth Iuly 4. 1609. IT remaineth now that we come to the second vse of the former Doctrine That forasmuch as fornication and all vncleannesse is proued to be so hainous and dangerous a sinne we would therefore euery one of vs hearken vnto and embrace that exhortation of the Apostle 1. Cor. 6. 18. Flie fornication and 2. Tim. 2. 22. Flie also from the lusts of youth Which is more then if he should haue said abstaine from fornication abstaine from the Lusts of youth His meaning is that no Christian should too farre presume of his owne strength in this case but to shew his detestation of this sinne and care to auoid it he should flie as farre from it as he can So that the exhortation consisteth of two branches 1. That we should shun all shewes and signes and appearances of this sinne 2. That we should shun all occasions and prouocations to this sinne No Christian must thinke it sufficient to abstaine from this sinne but euery one is bound so farre to detest it as to shun all shewes and appearance of it that may giue men occasion to suspect vs of it Tush will some say what care I what men thinke of mee so long as God and mine owne conscience can witnesse with me that I am free from sinne And in this many doe maruellously flatter and deceiue themselues Some that are indeed free from the sinne it selfe and some that are guilty of the sinne please themselues in this that men can charge them no further then with appearance and shewes of this sinne and what care they for that But marke what the Holy Ghost saith in this case 1. Thess. 5. 22. Abstaine from all appearance of euill Exod. 23. 7. Thou shalt keepe thee farre from a false matter And the Apostle saith that true repentance will worke in a man a care to cleare himselfe from the sinne he had committed 2. Cor. 7. 11. And whereas they say they care not what men thinke of them It is certaine that he that careth not what men specially good men thinke of him hath no true feare of God in him Prouerbes 22. 1. A good name is to be chosen aboue great riches And the Apostle would needs haue Titus and two other chosen by the Church to ioyne with him in carrying the beneuolence of the Church of Macedonia to Ierusalem because he was carefull to auoid all suspition of dealing ill in that businesse 2. Cor. 8. 20. Auoiding this that no man should blame vs in this abundance that is ministred by vs. Ver. 21. Prouiding for honest things not onely before the Lord but also before men And on the contrary it is noted as a signe of extreme vngraciousnesse in the vnrighteous Iudge that he neither feared God nor reuerenced men Luke 18. 2. So that it is plaine euery Christian should so hate this sinne as to shunne all signes and shewes whereby hee may giue men occasion to suspect him of it or to thinke he doth not much dislike it This reprooueth fiue sorts of men First such as entertaine familiarity with such as are infamous for this sinne Euery ones heart and disposition may be knowne by his company Dauid takes comfort in this as a speciall note of the vprightnesse and innocency of his heart That hee had not haunted with vaine persons nor kept company with the wicked Psal. 26. 4 5. And on the contrary it is made a signe of a wicked man Psal. 50. 18. to be partaker with Adulterers And Paul wrote to the Corinthians that they should not keepe company with fornicators 1. Cor. 5. 9. There be some men so infamous for this sin that there is none how honest soeuer whom they are familiar with but they must needs incurre a blot in their reputation by them Let none such comfort themselues in their innocency for if they did flie fornication and hate it as they ought they durst not seeke or desire the familiarity of such persons Secondly Such as haunt suspected houses Salomon speakes of such a one Pro. 7. 8 9. Who passed through the street by the corner where the harlot dwelt and went toward her house in the twilight of the euening when the night began to be darke Loe he haunted a suspected house at a suspicious time Therefore he calleth him a foole a youth void of vnderstanding And therefore he giueth euery one counsaile Pro. 5. 8. Keepe thy way farre from her and come not neare the dore of her house I deny not but some that vse such houses may be honest they may haue other intents in going to them but surely such as haunt them doe not flie fornication nor detest this sinne as they ought to doe 3. Such as vse light and immodest attire and setting out of their beauty It is a fond and prophane conceit to thinke it mattereth not how men and women goe attired so that their mind be honest For the Holy Ghost commandeth all specially women to shew modesty and shamefastnesse euen in their attire 1. Timothie 2. 9. I will that the women attire themselues in comely apparell with shamefastnesse and modestie And there is a kind of attire and setting forth the beauty which is called an harlots attire because harlots first deuised it and doe most vse it Prouerbs 7. 10. Behold there met him a woman in an harlots attire ornatu meritricio as the word in the originall signifieth and all the best Interpreters reade it And to this the Lord alludeth Hosea 2. 2. Let her take away her fornications from her face for so it ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her adulteries from betweene her breasts How could there be fornication in her face and adultery betweene her breasts Truely the meaning is she wore the badge and cognisance of that sinne in those parts The laying out and painting of the breasts is called the adultery of the breasts and the painting of the face which is noted by the Holy Ghost 2. Kings 9. 30. Ieremie 4. 30. to haue beene the practice of harlots is called the fornication of the face I make no doubt but many that are honest vse this now a dayes yet can I not nor dare I excuse them that vse it but I must needs say that though they sin not in fornication yet they sinne in immodesty Though
notwithstanding the grosse sins thou liuedst in before thy calling when there was in thee no grace at all nor loue to God he then loued thee so far forth as to giue thee his Word to offer his Son to thee to giue thee his spirit how canst thou doubt but he will much more loue thee and not cast thee off for thy sinnes now he hath giuen thee a heart to loue and feare his name Secondly this Doctrine serueth for our instruction and imitation that professe our selues to be the children of God we should be followers of God in this as deare children Ephes. 5. 1. 1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion so we should not be discouraged from endeauouring with all long sufferance by all meanes especially by prayer vnto God the conuersion of such as are yet without grace be they neuer so wicked specially such of them as God hath tyed vs vnto by any speciall bond when the Apostle had charged Timothy to take principall care of this that in the Church assemblies prayers of all sorts may be made for Kings and all in authority whereof at that time there few or none that professed or fauoured the truth 1. Tim. 2. 1 2. he tells him vers 3. that this is good and acceptable in the sight of God our Sauiour and giues this for the reason of it vers 4. because hee will haue all men of all sorts and conditions of men some to be saued and to come vnto the knowledge of the truth And 2. Tim. 2. 24 25. he saith the seruant and minister of the Lord must be gentle vnto all men apt to teach patient instructing with meeknesse euen them that oppose themselues And Tit. 3. 2 3. he requires of all the faithfull that in their whole conuersation they shew all meekenesse to all men considering how bad themselues euen the best of them were before their conuersion 2. As the Lord loueth no man the worse for that he hath beene after once he hath vnfainedly repented no more should we See this in the Apostles charge concerning the incestuous person Yee ought saith he to forgiue him and comfort him lest peraduenture such a one should be swallowed vp with ouermuch sorrow Wherefore I beseech you that you would confirme your loue toward him 2. Cor. 2. 7 8. 3. As the infirmities of Gods children doe not cause the Lord to despise them or dislike their good workes no more should the infirmities we discerne in them that feare God cause vs to despise them or minish that reuerence and loue that we owe vnto them Despise not any of Christs little ones Matth. 18. 10. Honour all that feare God Psal. 15. 4. THE TWO AND TWENTIETH LECTVRE ON AVGVST XV. MDCIX IOH. IIII. XIX XX. The Woman saith vnto him Sir I perceiue that thou art a Prophet Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WEe haue heard that in the former verses our Sauiour seeking the conuersion of this poore woman and finding she could not or would not vnderstand what he had said vnto her in the commendation of the water of life which he had to bestow vpon her discouereth to her the secret whoredome that she liued in Now in these words the Euangelist setteth downe the effect which this reproofe did take in her heart and how the grace of true conuersion did now begin to worke and shew it selfe in her And this he noteth in three singular effects and fruits of grace that did appeare in her First she denied not nor excused or extenuated the sin which he had charged her with though she might well think he was neuer able either by witnesse or presumptions to conuince her of it Secondly neither doth she like euer the worse of him for dealing thus with her though if she had had in her no better a spirit then she had at the first she would haue scorned and defyed him that he being so meane a person as his habite did giue him to be should thus controll her she would haue told him that he spake this but out of a malicious and hard conceit that he had either against her nation because she was a Samaritan or against her person because she had denyed him water This I say she had beene likely to haue done if she had had nothing but nature in her but she doth not so but out of a tender conscience which the word of Christ and his Spirit had wrought in her she freely acknowledgeth her sin yet doth not the Euangelist who sets downe but the briefe summes of those things that were spoken and done report that she confessed her sin in plaine tearmes but that she did it in a far more effectuall manner to expresse her repentance then could otherwise haue beene done in so few words more effectually then if she should plainely haue said It is true indeed Sir that man that I keepe is not my husband but I liue in shamefull Whoredome with him For in these words Sir I see that thou art a Prophet She doth not onely confesse the truth of that which he chargeth her with but she doth also professe the reuerence and honour she bare to his person and that she esteemed now of him much better then she did before And this is the second fruit of her conuersion which the Euangelist doth record The third is this that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to her secretest sins but ready also to charge her with them yet she doth not out of a seruile feare and guilty conscience shrinke away from him and shun his company but desireth further communication with him and seekes instruction and resolution from him in a case of conscience that did most neerely concerne her For being touched in conscience with remorse for her sin and carefull to seeke peace with God shee desireth to be resolued by him in the right way how she may seeke the Lord and do him that seruice that may be acceptable vnto him Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman let vs consider in order so as we may receiue instruction and comfort by them And first in that it is noted as a fruit of true conuersion and repentance in this Woman that being charged with her sin though it were secret she presently acknowledgeth it and saith as one being out of all doubt and fully resolued Sir I see that thou art a Prophet Wee learne That hee that is truely penitent for any sinne will bee ready to acknowledge his sinne euen to men when hee is charged with it He will be ready to acknowledge his sinne euen vnto men when he is charged with it I doe not say that a man is bound to acknowledge all his
3. 20. Eglon himselfe did in reuerence rise out of his seat when a message was brought him from God 2. Because they know it is a great benefit and fruit of Gods loue when he sends his seruants to deale plainely with them and to reproue them when so they sinne against him Pro. 6. 23. Reproofes of instruction are the way of life See it in that speech Reu. 2. 15. Whom I loue I rebuke See it also in Dauids prayer Psal. 141. 5. Let the righteous smite me it shall be a kindnesse Therefore is this theatned as a grieuous iudgement for God to giue ouer reproouing of men by his seruants Hos. 4. 4. yet let no man striue or reprooue another for this people are as they that striue with the Priest 3. Because they know it is the best fruit of loue that any can performe vnto them to admonish and reprooue them thou shalt not hate thy brother in thine heart but thou shalt in any wise rebuke thy neighbour and not suffer sin vpon him saith the Lord Leu. 19. 17. And 2. Thess. 3. 15. He counts thee a brother while he admonisheth thee 2. Cor. 2. 4. I wrote to you so sharpely that you might perceiue the loue which I haue specially vnto you See also Pro. 27. 5 6. Open rebuke is better then secret loue faithfull are the words of a friend 1. This Doctrine serues to exhort euery Christian to striue after and pray for this grace to be able to take a Christian admonition or reproofe in good part and to loue him the better that deales faithfully with him that way whatsoeuer the party be be he a Minister or priuate man This is the exhortation of the Apostle 1. Thess. 5. 12 13. Esteeme them highly in loue for their workes sake And this is their chiefe worke verse 12. to admonish you Marke 1. How earnest the Apostle is with them in this point hee knew well that vnlesse men doe esteeme reuerently of their Ministers and loue them they shall neuer be able to profit by their Doctrine and this experience proues most true 2. Marke why he would haue them to loue their Ministers with a singular loue for their workes sake and what the chiefe worke is he nameth they admonish you euen for this cause they should loue them Now there bee three things principally that keepe men from taking a reproofe in good part against which I will labour out of Gods Word to strengthen you 1. We are ready to thinke of euery one that admonisheth or reprooueth vs that he vsurpeth authority ouer vs makes himselfe our better seekes to reigne as a Lord and to haue our heads vnder his girdle And we cannot abide that a man whom wee know to be either our inferiour or equall should take that vpon him When Lot an equall in the mildest manner did admonish the Sodomites they reiect him thus Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule We cannot endure it from an equall When Moses a gouernour in as mild a manner as was possible seeing two of his brethren at variance admonished them and would haue set them at one saying to them Acts 7. 26. Sirs yee are brethren why doe you wrong one another verse 27. He that did the wrong thrust him away and said who made thee a Prince and a Iudge ouer vs When the Prophet came to Amaziah King of Iudah and reprooued him for his Idolatry he was reiected with this taunt Haue they made thee the Kings Counsellour 2. Chron. 25. 16. So that whether he be our inferiour or equall or whether he be one that God hath giuen a speciall calling vnto to admonish vs we are apt by nature to reiect it vpon this ground For strengthening our selues against this corruption we must consider 1. That it is no pride or presumption for the Minister of Christ to reprooue sinne in any man Indeed euery man must in reproouing of his betters shew due reuerence and respect to their calling 1. Tim. 5. 1 2. Rebuke not an Elder but admonish him as a brother the elder women as mothers yet it is no presumption in the Minister of Christ to reprooue sinne in any man For it is his calling Ezek. 3. 17. I haue made thee a Watchman yea we are in Christs roome 2. Cor. 5. 20. And it is necessary Gods people should know this Know them that are ouer you saith the Apostle 1. Thess. 5. 12. If therefore you disdaine to be taught and admonished by vs you disdaine to be taught and admonished by Christ Luk. 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent mee 2. It is no pride nor presumption nor signe of a busie body for a priuate Christian to admonish or reprooue his neighbour For he hath also the commandement of God for it Heb. 10. 24. Let vs consider one another to prouoke vnto loue and good workes 1. Thess. 5. 11. Comfort your selues together and edifie one another as also yee doe Euery man hath a calling and is charged to see Gods law obserued by others so farre as in him lyeth 3. It is no disparagement to the best man to be put in minde of his duty to God euen by one that is much his inferiour and to hearken to him See an example of this in a master Naamans seruants admonish him and he by hearkening to them receiued great good by it 2. King 5. 13. In a husband in all that Sarah hath said vnto thee hearken vnto her voice saith the Lord to Abraham Gen. 21. 12. In a Father Terah hearkened vnto Abraham and left his own country as appeares by comparing Gen. 11. 31. and 12. 1. In a Prince Dauid hearkened to the counsaile of Abigail and blessed God for it 1. Sam. 25. 32. 33. Nay the meaner the person is that admonisheth thee the more shalt thou shew thy obedience to God and the power that his Word and Spirit hath had in thy heart if thou hearken to his counsell Esay 11. 6. A little childe shall leade them The second corruption that hindereth men from accepting reproofe is this if we can say that the party that reprooues vs hath his faults as well as we and euery man is eloquent and witty in discouering the faults of Preachers either such as they are indeed guilty of or such as are maliciously and slanderously deuised and reported of them and thinke it a sufficient reason why they should reiect all that the Preacher can say against their sins This we shall see an example of Iohn 9. 34. thou wert altogether borne in sinnes and durst thou teach vs To strengthen vs against this corruption we must consider that though no man can with comfort nor ought indeede to reprooue sinne in others that is himselfe a wicked man vnto the wicked saith God what hast thou to doe to declare mystatutes seeing thou hatest instruction
sing and giue praise doubtlesse we should finde more comfort and edification thereby then we doe 2. They sin against the Congregation and hinder the profit and edification of others One chiefe cause doubtlesse why so many offend this way is because they see such and such that are their betters and haue more knowledge then they vse to doe so In so much as let vs teach men their duty in this neuer so plainely out of Gods Word we shall neuer be able to reforme many till some of you giue better example When the people answered Ieremie so desperately the word that thou hast spoken vnto vs in the name of the Lord we will not heare it of thee Ier. 44. 16. The reason is giuen vers 17. that they had the example of their Fathers and Princes and husbands to iustifie that they did Besides many comming so late giue occasion of distraction and drawing away the minds of others from that part of Gods seruice that is in hand And this may seeme to be one reason why there is such a speciall charge giuen to the Prince aboue others that he shall neither come into Gods House after the people are assembled nor goe out before them Ezek. 46. 10. Because if he should come or goe by them while they are at any part of Gods seruice though it be while they are vpon their knees at prayer vnto God they would be readie to leaue the seruice of God and rise vp to doe reuerence to the Prince how vnfit soeuer it be for them to doe so 3. They sinne against the worship of God it selfe For as the forwardnesse in comming betimes to Gods seruice argueth our reuerence we beare to it and delight we take in it so our comming so late must needs argue the contrary 'T is noted for a property of Gods people that they came willingly at the time of the assembly Psal. 110. 3. And the Holy Ghost speakes it to the praise of Hezekiah 2. Chron. 29. 20. that vpon the day that he was to doe publike worship in the House of God he rose early Certainely by this example we should learne that they that cannot in a short time be ready to come to Gods House but haue much to doe in the morning they should rise earlier on the Sabbath and on such dayes of publike exercise then on other dayes 2. Chron. 29. 36. It is said to haue beene a great comfort to Hezekiah to see with what readinesse and forwardnesse the people came to the House of God And as that was so to him so on the contrary it is a iust cause of complaint and griefe to the godly to see the backwardnesse of the people now adayes in comming to Gods House Besides looke what part of Gods seruice we refuse to yeeld our presence to to that we doe a contempt and shew abase estimation we haue of it And in esteeming basely of the least part of Gods seruice vsed in the Congregation we shew contempt to God For there is nothing done in our assemblies but by his ordinance as I haue proued to you at large not long since So that I may conclude as 1. Thess. 4. 8. He that despiseth these things despiseth not man but God If any man shall say though this be a fault it is but a small fault and therefore it is no great matter though he vse it still notwithstanding all this I haue said against it I would wish him to consider these fiue points 1. That he that giues himselfe liberty wittingly and willingly to continue in the least sin hath obtained the pardon of no sin Iames 2. 10. He that keepes the whole Law and failes in one point is guilty of all 2. This is a sin against the first Table that immediatly concerneth God himselfe and therefore cannot be a small sin Matth. 22. 28. The first is called the first and great command ment 3. It is a publike and scandalous sinne and no sinnes that are publike and scandalous vnto others can be small sinnes The Lord giues this as a reason why he so sharpely punished Moses and Aaron for not belieuing his promise of giuing water out of the rocke because it was in the presence of the children of Israel that they shewed this infidelity Num. 20. 12. It was a publike and a scandalous sin 4. Though it seeme a small sinne to come after the beginning of Gods seruice and goe before it be ended yet the roote from whence this growes is a despising and an vnreuerent estimation of Gods ordinance as I haue already prooued and that is no small sinne The Lord when he would make knowne to Dauid the hainousnesse of his sinne calls him to the consideration of this bitter root from whence it grew 2. Sam. 12. 10. The sword shall neuer depart from thine house because thou hast despised mee and taken the wife of Vriah 5. Though this sin were small when you committed it of ignorance it cannot be small now it is thus reuealed to you by the Word to be a sin and you shall commit it against knowledge Iames 4. 17. To him that knoweth how to do well and doth it not to him it is a sin with a witnesse as we say 1. Sam. 15. 23. Rebellion is as the sinne of witchcraft and disobedience or repugnancy to the will of God is wickednesse and Idolatry 3. The third and last sin that I told you was to be reprooued by the Doctrine is the vnreuerent behauiour and contempt that is done to Gods worship by them that vse to be present at it Three sorts of people I find that are to be blamed in this kind 1. Such as admit to all the priuiledges of the Church them that are scandalously profane and wicked men 2. Such as ioyne with vs in Gods seruice and shew not the outward reuerence that becommeth them in it 3. Such as being present doe shew themselues openly prophane and contemners of Gods Sanctuary and seruice 1. It is a great contempt done to Gods publike worship when all without difference are admitted to the priuiledges of the Church as if they had equall interest in them with the people of God When such as are knowne to the Congregation to haue committed whoredome haue their children instantly admitted to Baptisme no necessity on the infants part requiring hast before themselues haue giuen satisfaction to the Congregation by their repentance when such as are knowne to the Congregation to be ignorant malicious vncleane vniust persons drunkards and blasphemers are admitted to the Table of the Lord when the House of God is made as a common Inne that receiues guests of all sorts to come into it and entertaines all alike The gates of Gods House are called the gates of righteousnesse none should presume to enter into them but such as in profession and endeauour are righteous men Psalme 118. 19. 20. Open yee vnto me saith Dauid the gates of righteousnesse that I may goe into them
and praise the Lord. This is the gate of the Lord the righteous shall enter into it They had therefore vnder the Law by Gods appointment at the time of the assemblies certaine Leuites that were Porters set by the gates of the House of the Lord that none that was vncleane in any thing should enter in 2. Chron. 23. 19. And you shall see what diligence was inioyned them in their office 2. Chron. 35. 15. The Porters waited at euery gate and might not depart from their seruice And hath God lesse care of his seruice vnder the Gospell then he had vnder the Law Iohn admitted none to Baptisme but such as made profession of their repentance Matth. 3. 6. And may we admit such now for children now are admitted in their parents right as are knowne to haue begotten those children in whoredome that they bring to Baptisme and professe not repentance None that had any legall vncleannesse vpon them might eate the Passeouer Num. 9. 6. And it is said that Ezra had none to ioyne with him in the Passeouer but such only as had separated themselues from the filthinesse of the Heathen and ioyned themselues to Gods people to seeke the Lord God of Israel Ezra 6. 21. And may we admit to our Passeouer such as separate themselues from no filthines nor seeke at all to know and please the Lord Three great euills there are that come of this 1. Occasion is giuen to the weake to mislike our Religion This is one principall cause that hath made our assemblies and worship so contemptible and odious to the Brownists and caused them to separate from vs and to make so fearefull a schisme and rent in the Church I excuse them not in it I know they sin grieuously but I say in this case as our Sauiour doth Matth. 18. 7. Woe bee to the world because of offences Woe be to the Brownists that take this offence but withall I say as Christ saith there Woe be to the man by whom the offence commeth and as the Holy Ghost speaketh of the sin of Elies sonnes so speake I of the sinne of these men 1. Sam. 2. 17. The sinne of the young men was very great before the Lord for men abhord the offerings of the Lord. Did the people well to abhorre the offerings of the Lord No verily it was the peoples sinne so to do as you shall finde vers 24. But yet the sinne of Elies sonnes was very great before the Lord because they gaue the people occasion so to doe 2. The blessing we might otherwise receiue from God in our Church-assemblies is greatly hindered thereby The Lord out of the care he hath of his Vineyard hath taken order 1. That it should haue an hedge and fence about it and not lye open to euery beast that would come in 2. That the stones that might hinder the fruitfulnesse of it might be gathered out of it 3. That there should be a Watch-tower euen in the middest of it Esay 5. 2. And one chiefe cause doubtles why the Lords Vineyard among vs is no more fruitfull then it is is this that it wants this fence it lyes open the stones are not gathered out of it either we haue not any Watch-tower in the midst of it or if we haue there is no body in the Tower to watch who comes to plucke and gather who comes to spoile and deuoure the Lords grapes 3. The holy things of God are prophaned thereby The Lord complaines by his Prophet Ezek. 22. 26. That the Priests of Iudah had defiled his holy things and he was prophaned amongst them and giues this for the reason They put no difference betwixt the holy and prophane neither discerne betweene the cleane and the vncleane And the Apostle tells the Corinthians that if they did not put the incestuous person from among them but were so remisse in exercising the censures of the Church the whole Congregation would be indangered thereby 1. Cor. 5. 6. Know ye not saith he that a little leauen leaueneth the whole lumpe This is a chiefe cause of the marueilous increase of drunkenesse vncleannesse and prophanenesse in most places that infamous sinners are thus admitted to the priuiledges of the Church I say more this extreame prophanation of Gods ordinances amongst vs may giue vs all iust cause of feare that God will depriue vs of them and of this gracious liberty in his worship and seruice that we doe inioy and say of vs ere long as he said of his ancient people not long before their captiuity Ier. 11. 15 What hath my beloued to doe within mine house 2. The second sort of them that I told you were to be charged with this third and last sinne are such as ioyne with vs in Gods seruice and shew not the outward reuerence in it that becommeth them Of this sort there are very many 1. Some attend not to the worship of God that is in hand though they be present at it It is a sinne and a disorder I say not to sleepe or talke at any part of Gods seruice for they that are blind may discerne the sinne of such as doe so but euen to bee busied in any action that is otherwise good and holy if thereby we be hindered from attending to the publike worship of God The reading of our Bibles or turning to the places that are alledged if thereby we be hindered from attending is a sinne The Noble men of Thessalonica while they heard receiued the Word with all readinesse and afterward daily searched the Scriptures Acts 17. 11. To be at our priuate prayer while any publike part of Gods worship is in hand because it draweth away our minde from the publike worship which is to be preferred before the priuate is a disorder certainely and some degree of contempt done to Gods publike worship 2. Some will not vouchsafe to be bare at the reading of the Word some will be bare at the Psalmes not at the Chapters And if they could iustly pretend infirmity for it they were to be excused But they will not be bare many of them so long as the Text is in reading yea euery youth and boy in our Congregations are wont to be couered while the Word is read 3. But the chiefe abuse in this kind is the neglect of kneeling in prayer many that will kneele at their owne priuate prayers which they make at their comming into the Church can neuer be seene to kneele at the common and publike prayers 2. Many that will kneele at the Lords prayer will kneele at no other whereas though the Lords prayer be in sundry respects more excellent then any other yet there is as much reason we should kneele at any other prayer as at it For the reason of our kneeling is not the excellencie of the words that are vsed in prayer but the reuerence and duty we owe to the person we pray vnto 3. Some vse not to kneele at any prayer though they vse kneeling in a
to saluation 2. Timothy 3. 15. 3. We must vse in our doubts to conferre and mooue questions to such as are able to resolue vs the Priests lippes should keepe knowledge so the people should seeke the law at his mouth Malachy 2. 7. And Cornelius was directed to send for Peter and to seeke resolution in all his doubts from him Acts 10. 5. 32. 4. Because the Lord onely is the teacher that can resolue and perswade our hearts wee must giue our selues much to humble and faithfull prayer so did Dauid Psalme 119. 18. open thou mine eyes c. so did the Spouse of Christ when she found her selfe in danger to be seduced Cant. 1. 7. and Cornelius being in doubt and perplexity this day sought by fasting and prayer to receiue direction and resolution from God Acts 10. 30. 2. For reproofe 1. Of them that willingly remaine vnsetled in Religion vpon this pretence that by reason of the many differences in Religion they find in the world and the great shew of reason each side hath and the fowle faults that they discerne in men of all Religions they see great cause to doubt them all and small hope to attaine to any certainety and therefore they will serue God and not trouble themselues to enquire whether side hath the truth For the Elect and such as haue grace and good hearts shall be able to attaine to certaintie though there were neuer so great differences and occasions of doubting Of the Elect it is said Matth. 24. 24. That it is not possible for them to be deceiued and Iohn 10. 4 5. That Christs sheepe know his voice and will follow him and a stranger they will not follow because they know not his voice and of the godly and such as vse the meanes of grace and knowledge with a good heart it is said that the Light shall shine vpon their wayes Iob 22. 28. That God will instruct and teach them in the way that they should goe and guide them with his eye Psalme 32. 8. That the secret of the Lord is reuealed to them that feare him and his couenant to giue them vnderstanding Psalme 25. 14. That their eares shall heare a word behind them saying this is the way walke ye in it Esay 30. 21. That they shall know of that doctrine which is taught them whether it bee of God or whether their teacher speake of himselfe Iohn 7. 17. That they haue an vnction from the holy one and know all things Iohn 2. 20. Such shall vnderstand the Scripture and grow vnto certaintie For the testimonie of the Lord is sure and maketh wise the simple Psal. 19. 7. It is able to giue subtiltie to the simple and to the child knowledge and discretion Pro. 1. 4. So that all such as resolue that they will remaine neuters and seeke for no certaintie giue euidence against themselues that they belong not to Gods election nor haue any grace in them 2. Them that are ignorant and vtterly vnacquainted with matters of Religion that thinke and speake of these things carelesly or as of things that nothing concerne them Such are the most euen of those that haue best leisure and best wits and memories to them that may be applyed which is in Hosea 8. 12. I haue written to them the great things of my Law but they are counted as a strange thing But how well soeuer these persons iudge of themselues the Holy Ghost pronounceth them to be plaine Atheists and contemners of God as you shall see Iob 21. 14 15. they do in deed and heart say vnto God depart from vs that say we desire not the knowledge of thy waies yea such doe say in their hearts what is the Almighty that wee should serue him and what profit should we haue if we pray vnto him 3. Such as though they approoue of the truth wish well to them that professe it and professe it themselues yet doe they it vpon no other grounds then this that the state and place we liue in doe professe it or vpon this that such and such good men teach and hold it Whereas we should not receiue our Religion vpon any mans credit but labour to see the grounds of it with our owne eyes The people of God are not drawne to a resolution in Religion by company or compulsion but vpon their free choice They examine it Matth. 13. 44. Acts 17. 11. And see good reason and ground for it and thereupon aduisedly and voluntarily choose it Psalme 119. 30. I haue chosen the way of truth and thy iudgements haue I laid before me So as they are able to say Wee beleeue and know Iohn 6. 69. We should be able to giue a reason of that we hold in Religion 1. Pet. 3. 15. And it is noted for the propertie of the vnsound hearted hearer Mar. 4. 6. That hâ—…e receiueth with gladnesse immediately what he heares without euer examining it before The faith and Religion most men haue is rather suckt in with their mothers milke then receiued by the instruction of their teachers They hold it because it is commonly beleeued not because it is certainely true It is not chosen by them vpon their owne iudgement but taken in vpon common credit Lecture the one and thirtieth Nouember 7. 1609. THe last day we heard what the question was that troubled the mind of this Woman and wherein she did desire to be resolued by our Sauiour namely concerning the true Church and Religion of God which I told you was the second part of this Text followeth now the third and last part of it namely the reason that mooued her to doubt of this matter and to be perplexed in her mind about this question and that was this On the one side her Fathers had worshipped God in Mount Gerizim and that made her thinke that that was the best place to serue God in and on the other side Christ whom she knew to be a Prophet and all others that were of his Religion said that in Ierusalem was the place where men ought to worship and that made her doubt shee had serued God amisse all this while Where we haue to obserue that the Samaritans made the example and custome and authority of their forefathers the rule and warrant of their Religion and that was that that deceiued them And from thence we learne this Doctrine That it is not safe but dangerous in matters of Religion to ascribe too much to antiquity and to the example and custome of our forefathers But before I confirme this Doctrine least any should thinke we make no account of antiquitie or of the example and authority of our forefathers foure things shall be premised for the right vnderstanding of this doctrine concerning the account that is to be made in matters of Religion 1. Of antiquity 2. Of our forefathers 3. Of our naturall parents and ancestours 4. Of the customes of the places wherein we liue 1. There is an antiquity which is a
Ministry of the Prophets and Leuites and Priests as we know that Dauid had both Nathan and Gad yet must he haue his Bible with him wheresoeuer he went and euery day read in it it shall be with him and he shall reade therein all the daies of his life Deut. 17 19 20. And marke the reasons there giuen for this that he may learne to feare the Lord his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted vp aboue his brethren and that he turne not aside from the Commandement c. It was Iobs comfort in his affliction that he could say he had esteemed Gods Word more then his appointed foode Iob 23. 12. More duely then he kept his meales did he tie himselfe to the reading and meditation of it Such then as will not get them Bibles haue money to spare many other waies vnnecessarily but none to spare to buy them Bibles out of doubt esteeme not of the Word as they ought to do Men count it their shame if they haue not furniture in their houses not onely for their necessity but euen for ornament and decencie or if they should come to Church in vndecent apparell but Christians should count it a greater shame to bee without a Bible in their house to come to Church without their Bibles I meane such as may conueniently enough bring them with them Nay say men haue Bibles yet if they reade not in them say they reade sometimes yet if they reade not constantly if they set not themselues times for this duty certainely they esteeme not of the excellencie and necessity of the Word as they ought they shall want that comfort in their affliction that Iob had How shall we escape Gods wrath for this wilfull negligence for this neglect of so great saluation Heb. 2. 3. I know Christians pretend for their excuse That 1. They can finde no time they haue no leisure But the true cause why they haue no leisure is that their hearts esteeme not of the necessity of this duty as they ought they take no delight in it they sauour it not if they did they could finde time to reade it oftener then they doe 2. That they cannot vnderstand it it is so darke that they cannot read it with delight But this will not excuse thee For 1. Many bookes of Scripture are plaine and easie 2. If the fault were not in thine own heart they would not seeme so difficult to thee Pro. 8. 9. They are plaine to him that vnderstandeth 3. Euen those places thou canst not vnderstand it is profitable for thee to reade and when thou shalt heare them interpreted in the Ministry of the Word it will be an aduantage to thee that thou hast read them before as we may see in that example When Christ was risen from the dead his Disciples remembred that hee had said this vnto them and they beleeued the Scripture and the word which Iesus had said Iohn 2. 22. 3. He that esteemes and loues the Word as he ought will reade it and heare it with great diligence desire and care to profit by it Hebrewes 2. 1. Wee ought diligently to take heed to the things which wee haue heard least at any time wee should let them slippe The Word as I told you is the field wherein the treasure of our saluation is hid but they that desire to finde this treasure must search for it Iohn 5. 39. To this end foure duties are inioyned by the Lord. 1. Before our hearing and reading wee must prepare our selues They that desire the sincere milke of the Word that they may grow thereby will first lay aside all their carnall and corrupt affections 1. Pet. 2. 1 2. 2. When wee haue heard or read it wee must meditate vpon it ponder and thinke of it that we may vnderstand it bee affected with it remember it and put it to vse Dauid makes this a note of a happie man Psal. 〈◊〉 2. And of himselfe he saith Psalm 119 15. I will meditate in thy precepts and consider thy waies and hee adds two fruits of it verse 16. 1. I will delight in thy statutes 2. I will not forget thy Word 3. Wee must delight to talke and conferre of it with others Deut. 6. 7. Thou shalt rehearse them continually to thy children and talke of them in thy house and by the way Iosh. 1. 8. This booke shall not depart out of thy mouth 4. We must cry to God by prayer that he would teach vs to profit by it As Dauid doth oft Psal. 119. 18. 33. They that heare and reade the Word ordinarily but without all care to profit by it neuer vse any preparation before neuer meditate nor thinke of it after take no delight to talke or conferre of it neuer pray that they may profit doubtlesse esteeme not nor loue the Word as they ought to doe 4. Hee that esteemes and loues the Word as he ought will make it the rule and guide of his life will be directed and guided by it yea will bee afraid to transgresse it Psal. 119. 24. Thy testimonies are my delight and my Counsellors He was wont to take nothing in hand but he would first aduise and consult with the Word Yea Psal. 119. 161. When Princes did persecute him without cause his heart he saith stood in awe of Gods Word He had rather haue them against him then to haue Gods Word against him It is noted for a property of Gods Elect to tremble at his Word Esay 66. 3. So that though a man heare and reade the Word neuer so ordinarily and say he professe great loue to it yet if he will not be ruled and reformed by it if he will liue as he list if he beare that mind that let the Lord forbeare to punish him though the Word be against him he cares not Certainely he loues not the Word nor esteemeth of it as he ought to doe The second Vse of this Doctrine is to teach vs to examine those good things that seeme to be in vs whether they be such as doe accompany saluation such as may giue a man any assurance of his saluation in the day of tryall the Apostle calls vpon the faithfull themselues to examine themselues 2. Corinth 13. 15. And Galat. 6. 4. Let euery man prooue his owne worke Here are two rules giuen vs in this Doctrine whereby we may be much helped in this case 1. The Word is the only worker of euery sauing grace we are borne againe of the incorruptible seed by the Word of God 1. Pet. 1. 23. There may be many good things in a naturall man Rom. 2. 14. A Gentile without the Law may doe the things contained in the Law 1. He may make conscience of many sins Luk. 18. 11. The Pharisee could say he was no extortioner no adulterer 2. He may doe the workes of iustice Luk 18. 12. The Pharisee could say he
points God hath promised to giue by his spirit cleere direction to all such as truely feare him and with an honest heart doe earnestly desire it And in such points we doe all agree Euery Schismatique and Heretique will pretend for themselues that they haue the spirit and that they are thus taught of God Doth it follow that none haue it because that there bee very many that pretend to haue it that haue it not Shall Gods promise bee therefore false and fulfilled to none because there be very many to whom it was neuer made that doe falsly challenge an interest and right vnto it 2. The spirit and the interpretation that it giues of any place that is any way difficult or obscure is to be cleerely discerned by this if it be consonant to the Scriptures in other places that are more plaine Esay 8. 20. To the law anâ—…â—…o the Testimony if they speake not according to this word it is because there is no light in them Application 1. When therefore thou goest to reade or heare labour to bring with thee an humble and honest heart fearing God 1. Pet. 2 1 2. Laying aside all malice and all guile c. As new borne babes desire the sincere milke of the word that yee may grow thereby 2. If thou canst learne nothing grow to no certainety in thy Religion though thou reade and heare much and doe thy endeauour to serue the Lord in all things yet the Lord hath not made himselfe knowne vnto thee examine and finde out the true and iust cause lay the fault where it is vpon the badnesse of thine owne heart and vpon nothing else 2. The second Vse is to shew how necessarie it is that euery Preacher should be a sanctified and godly man for they of all men had neede to be taught of God Now the Lord as we haue heard vseth not to reueale his secrets to any but to those that feare him with all their hearts A man of a proud and prophane heart and of a dissolute life say he be the greatest Doctour the most learned and eloquent man that liues yet can he not indeed be a sound and good Diuine He cannot himselfe haue any sound and comfortable vnderstanding in the matters of saluation neither can any of Gods people haue any sure or sound hope to receiue resolution from him in the doubts and perplexities of their consciences Therefore see how God commends this Ministry of godly men Malachie 2. 5 6. I gaue him my feare and hee feared mee and was afraid before my name The Law of truth was in his mouth and iniquitie was not found in his lippes hee walked with mee in peace and equitie and did turne many from their iniquities And so is the Ministrie of Barnabas commended vnto vs likewise Acts 11. 24. Hee was a good man full of the Holy Ghost and of faith Application 1. This should therefore be our chiefe studie to haue good and sanctified hearts this is the onely way to make vs good Diuines 2. Tim. 2. 15. stand to shew thy selfe approued vnto God 2. And for you that are Gods people when you heare the credit and learning of any Diuine spoken of to discredit any truth of God that you haue learned as the manner hath alwaies beene haue any of the Rulers or of the Pharisees beleeued him Ioh. 7. 48 marke what manner of men they be true it is That though an Angell from heauen teach any other Gospell then that wee receiued we should account him accursed Gal. 1. 8. But if they be proud and pompous men if worldly and couetous if licentious and dissolute if vtterly voide of all care to reforme themselues and their families know you that it is a very vnlikely thing that these men should be of any great iudgement in matters of God and his Religion This rule the Apostle giues I beseech you brethren marke them which cause diuisions and offences for they that are such serue not the Lord Iesus Christ but their owne belly Rom. 16. 17 18. And it is madnesse for Christians to be mooued much with the credit and authority of such men 3. The third Vse is for the comfort of such as vnfainedly feare God and desire nothing more then to know his will that they might obey it Many such are oft in great doubts and perplexities and complaine that they cannot bee certaine of their saluation the Lord Iesus their Sauiour doth not shew himselfe to them they cannot profit by that they heare or reade they are discouraged from reading because they profit so little by it To such I say in the Name of the Lord Doest thou vnfainedly feare and serue God Wouldest thou doe nothing that might offend him â—…hast thou no griefe to this that thou canst not serue and please God as thou wouldest Then 1. Certainely though he hide himselfe from thee for a time before it be long he will reueale himselfe to thee and he will shew thee his saluation he will giue thee that certainety as thou shalt be able to die with comfort for Psal. 145. 19. Hee will fulfill the desire of them that feare him hee also will heare their cry and will saue them 2. In the meane time comfort thy selfe in the consideration of these two points 1. That this very desire that is in thee is an vnfallible fruit of grace nourish it and make much of it so long as thou canst finde this be sure thou art in the state of grace for if there be first a willing mind it is accepted according to that that a man hath and not according to that hee hath not 2. Cor. 8. 12. 2. That the Lord with-holds from thee this certainety and continueth thee in these doubts to humble thee and to prepare thee better for the receiuing of his grace THE SIXE AND FORTIETH LECTVRE ON MARCH XX. MDCIX IOH. IIII. XXVII And vpon this came his Disciples and maruelled that hee talked with the Woman yet no man said what seekest thou or why talkest thou with her THe last day we finished the conference that was betweene our Sauiour and the Woman of Samaria In these words the Euangelist reporteth how and by what occasion this conference was broken of By this time that our Sauiour had so plainely made himselfe knowne to her to be the Messiah and not before the Disciples were come backe vnto Christ from the towne Sychar whither they had gone to buy meate as verse 8. and vpon their comming whether it were from the bashfulnesse and modestie of the Woman that was not willing in the presence of so many men to haue any further speech or whether it came from the reuerence that she bare to Christ that shee would not now trouble him any longer seeing meate was brought for him to go to dinner or whether it proceeded from the desire she had to make hast to call her neighbours but vpon the comming of the Disciples the conference brake off not
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
10. which on the other daies they are not 3. It is not to be denyed but some Christians may and ought to spend more time in the exercises of Religion then other some Such as are of wealth and ability to liue of themselues are more bound to frequent the publike exercises on the weeke day then poorer men Such as by their callings haue more leisure and freedome from worldly employment then such as haue more necessary and important businesse Of rich men it may be said There is a price put into their hands to get wisedome Pro. 17. 16. That maketh the Apostle speake as he doth of the priuiledge that the single person hath aboue the marryed the vnmarried man careth for the things that belong to the Lord how hee may please the Lord The vnmarried woman careth for the things of the Lord that shee may bee holy both in body and in spirit 1. Cor. 7. 32 34. and the widow also shee that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day 1. Tim. 5. 5. Whereas verse 14. Other women haue other imployments Such a widdow was Anna Luke 2. 37. she departed not from the Temple but serued God with fasting and prayer night and day Lecture the one and fiftieth Aprill 24. 1610. IOHN IIII. XXVIII XXIX IT followeth that we come now to shew what is to be said for the defence and encouragement of those men that not contenting themselues to serue God vpon the Sabbath do vpon the weeke daies leaue their worldly businesse and spend much time in Gods worship And that I will deliuer for the better helpe of your memory and mine owne in fiue principall and chiefe points 1. Euery Christian is bound to serue God not vpon the Sabbath onely but to spend some part of euery day in Gods worship This was signified in the Law 1. When God commanded there should be a morning and euening sacrifice offered euery day Exod. 29. 39. And the King is commanded notwithstanding all his weighty imployments to reade some part of Gods Word euery day Deut. 17. 19. and that we should pray euery day it is euident by the fourth petition of the Lords pray Therefore we reade that Gods seruants did set themselues certaine times for prayer euery day and obserued them precisely Psalme 55. 17. Dan. 6. 16. and yet both these were men that had much businesse Reasons for this are these 1. Though the Sabbath in a speciall sort be called the Lords day yet is euery day his too Psal. 74. 16. Therefore as the Apostle prooues we must glorifie and serue God with our bodies as well as our soules because they are both his 1. Cor. 6. 20. so may we prooue that God is to be serued euery day as well as on the Sabbath day because euery day is his 2. If we do not by this meanes euery day stirre vp quicken and nourish Gods grace in our selues The deceitfulnesse of sinne and Sathan and worldly occasions will by little and little harden vs and steale away our hearts from God security will creepe vpon vs before we be aware Heb. 3. â—…3 And the more dealings a man hath in the world the greater cause he hath to feare this That is the reason that is giuen why the Lord will haue the King to read euery day Deut. 17. 20. That his heart bee not lasted vp and that he turne not from the commandement 3. The little time spent in Gods seruice euery day will bring Gods blessing vpon the whole day and vpon the businesse and occasions of that day As the first fruits that Gods people gaue to him brought his blessing vpon all the rest Deut. 26. 10 11. It is that that giueth vs a sanctified vse of the day and of all the comforts of it of our owne labours and of the labours of our seruants 1. Tim. 4. 5. So that when a man shall remember how many houres in euery day he hath spent in sleeping eating drinking and sporting and how few houres yea minutes of the day he hath bestowed on the Lord and on his owne soule he shall haue cause to complaine as Iob 7. 6. My dayes are swifter then a Weauers shuttle and are spent without hope 2. It is lawfull to haue publike assemblies to keepe Lectures and Exercises not on the Sabbaths onely but on other daies also and for Gods people to frequent them This is euident in the practise and example of the Primitiue Church and of our Sauiour himselfe It is spoken to the praise of Gods people in the Primitiue Church that they continued daily with one accord in the Temple Acts 2. 46. And Luke 19. 47 Christ taught daily in the Temple and had a great audience verse 48. All the people hanged on him and 21. 37 38. In the day time he taught in the Temple and at night hee went out to the mount of Oliues and in the morning all the people came to heare him in the Temple Mar. 8. 13. We read that a very great multitude had followed him and continued with him three daies and some of them came from farre so that besides those three daies they spent some good time in comming to him and going backe If it had not beene lawfull to keepe Lectures and exercises vpon weeke dayes doubtlesse he would not so vsually and often haue preached on those dayes and if it had not beene lawfull for Gods people of all sorts to frequent them surely he would not haue suffered them to doe it he would haue reprooued them for it So that he that shall reprooue or deride or blame Gods people for this out of doubt he hath not the spirit of Christ in him 3. Though no man be so expresly and particularly commanded to goe to Sermons on the weeke day as on the Sabbath yet all that are able to doe it whose necessities will permit them are as well bound to goe to Sermons on the weeke day as on the Sabbath God requires more seruice of euery man then he hath expressely and particularly commanded Besides the sacrifices that God had expresly commanded there were free offerings vnder the Law which men of their owne voluntary will did bring vnto God Leuit. 1. 3. and 7. 16. None were expresly commanded to goe vp to Ierusalem at the three feasts but onely the males Exod. 34. 23. nor among the males any that were vnder 20. yeares of age for such onely were wont to be numbred Exod. 30. 4 and yet we finde that Elkanah was wont to take with him all his family his wiues his sonnes and daughters euery yeare to those feasts 1. Sam. 1. 4. 21. So did the blessed Virgin euery yeere keepe the Passeouer at Ierusalem with her husband And our Sauiour himselfe when he was but twelue yeares old was wont to goe with them Luke 2. 41 42. If any shall obiect and say that God alloweth no will-worship but hath straightly charged vs in his worship
to God for it if we haue had it and now begin to waxe cold and to decay in it we may striue against our coldnesse and lukewarmenesse and labour to recouer our selues and to stirre vp that good gift of God that is ready to dye If we haue it we may be thankfull to God for it and striue to nourish and maintaine it by all good meanes And for our helpe herein I will shew you the properties of true zeale as they are described vnto vs in this example of our Sauiour here which we are bound to imitate and conforme our selues vnto He that hath true zeale serues God desirously and willingly He gladly takes and will not let slip any opportunity of doing good That was one cause why our Sauiour saith here it was his meate to doe his Fathers will It is vsuall we know in Scriptures to expresse an earnest desire we haue or should haue to any thing by the Metaphor of hunger and thirst Matth. 5. 6. as wee say in our Prouerbe wee would doe such a thing as willingly as we would eate when we are hungrie Let vs that are Ministers examine our selues by this 1. A Minister can haue no good assurance that God euer called him or will worke with him vnlesse he can finde that the thing that mooued him to enter into this calling was an earnest desire to do good in it If any man desire the office of a Bishop saith the Apostle 1. Tim. 3. 1. he desireth a good worke It is true indeed that the best of Gods seruants haue beene at the first exceedingly vnwilling and backeward but before they haue entered vpon this function they haue beene made by Gods Spirit maruellously willing and desirous to be imployed in it When the Prophet Esay who had beene a little before greatly deiected in the sense of his owne vnworthinesse and vnfitnesse to this function Esay 6. 5. heard the Lord say verse 8. Whom shall I send or who shall goe for vs then I said saith he here am I send me By this property Moses knew them whom God had called and fitted for the building of the Tabernacle Exod. 36 2. He called Bezaliel and Aholiab and euery one whose heart stirred him vp to come vnto the worke to doe it Yea this zealous desire to doe good must be in a Minister at all times when he goeth about the Lords worke he must goe to it as willingly as he goeth to his meat when he is hungry Feede the Flocke of God saith the Apostle 1. Pet. 5. 2. and care for it not by constraint but willingly not for filthy lucre but of a ready mind The seruant of the Lord saith Paul 2. Tim. 2. 24. must be apt to teach yea say a man preach diligently and constantly yet if he doe it not willingly if the thing that mooues him to it be not this desire to doe good he can expect no blessing vpon his labours Though I preach the Gospell saith he 1. Cor. 9. 16. 17. I haue nothing to glory of if I doe this thing willingly I haue a reward Behold then one chiefe cause why the Ministry of the Word doth so little good in many places and is so vnfruitfull as if the Lord had euen commanded the clouds to raine no more vpon it as he speaketh Esay 5. 12. Surely many that haue excellent gifts haue had other ends in entring into this calling the desire they had to doe this worthy worke mooued them not to be Ministers And therefore seeing the Lord neuer sent them what maruell is it though he worke not with them yea this should make the best of vs ashamed for that we haue beene no more apt to teach but haue gone so heauily about the Lords worke as if we had done it by constraint onely To this certainely we may impute the small fruit of our labours and therefore we should hereafter labour and striue against it 2. By this property also must euery one of Gods people try themselues euen by that willingnesse and vnfained desire that is in them to serue God and to enlarge his kingdome The faithfull are oft described by this property and haue reioyced and found comfort in this that though their ability to do God seruice hath beene slender yet they haue had an earnest desire to doe it their desire and will hath beene farre aboue their ability this way I desired to doe thy will O my God saith Dauid Psal. 40. 8. and the Church Esay 26. 8. The desire of our soule is to thy name Hearken saith he Neh. 1. 11. to the prayer of thy seruants that desire to feare thy name We should goe to prayer to the hearing and reading of the Word and to euery duty of Gods seruice as willingly and desirously as we goe to our meat when we are hungry Thy people come willingly saith the Prophet Psal. 110. 3. At the time of assembling we should thinke oft of that which the Apostle saith 〈◊〉 Cor. 8. 12. If there be first a willing mind a man is accepted And who is there that may not iustly blame himselfe in this we doe all things in Gods seruice as by constraint and are haled to them as the Beare to the stake Well learne to acknowledge this to be thy great corruption bewaile it and striue against it Lecture the seuen and fiftieth Iuly 10. 1610. IOHN IIII. XXXII XXXIV FOlloweth the 2. Property of true zeale He that hath true zeale takes delight and findes comfort in seruing God This is a second reason as we haue heard why Christ calls it here his meat to doe his Fathers will Meat by the ordinary blessing of God satisfieth a man and comforteth him it refresheth and reuiueth his spirits When Ionathan hauing beene long fasting had eaten a little his eyes receiued sight 1. Sam. 14. 27. And it is said of the poore Aegyptian seruant that had neither eate nor drunke in three daies that when Dauid had giuen him somewhat to eate 1. Sam. 30. 12. his spirit came againe to him And therefore Christ calls this here his meat because it euen did him good satisfied refreshed and delighted him maruailously to doe the will of him that sent him no food no dainties were so sweet vnto him This is that that Salomon speaketh Pro. 21. 15. It is ioy to the iust to doe iudgement True it is that the best of Gods seruants want this ioy and gladnesse of heart in Gods seruice sometimes and that is the cause why that prayer is so often vsed 2. Chron. 6. 4. Let thy Saints reioyce in goodnesse Psal. 7. 11. Let them that loue thy name be ioyfull in thee Psal. 70. 4. Let all those that seeke thee bee glad and reioyce in thee But this is 1. Onely in the time of tentation when the light of Gods countenance is hidden from them and they want the feeling of his fauour 2. It is but from the flesh and vnregenerate part that they are so vncomfortable for
in this case they may say with Paul Rom. 7. 22. I delight in the Law of God after the inward man whereof this is a signe that they are not satisfied with ought they doe in Gods seruice if they feele not ioy and comfort in it And whatsoeuer they doe if they feele they do it with an vpright heart they reioyce in it as they did 1. Chron. 29. 9. This you shall finde obserued by the Holy Ghost and commended in Gods seruants as a notable signe of their zeale and of the vprightnes of their hearts that Gods seruice was as meate and drinke vnto them they tooke great comfort and delight in it Dauid reports that he and the rest of Gods people with him were wont to goe towards Gods house With the voice of singing and prayse as a multitude that keepeth a feast Psal. 42. 4. And so he stirres vp all Gods people to doe Psal 120. 2. Serue the Lord with gladnesse come before him with ioyfulnesse So it is said of euery part of Gods seruice that Gods people haue found ioy and comfort in it Of Abraham Isaac and Iacob it is said Heb. 11. 1â—… That when God preached the Gospell and the promises of saluation by Christ vnto them they receiued them thankefully saluted and welcomed them they ioyed in them And of three thousand that Peter conuerted it is said Acts 2. 4â—… That they receiued the word gladly That hearer heares with zeale that can doe so It is said likewise of the faithfull that they found great comfort and ioy in prayer It is said of Dauid that as in all his heauinesse and extremity his manner was to betake himselfe to prayer Psal. 109. 4 so that he was wont to find exceeding ioy and comfort in it when he maketh mention how in his great affliction he betooke himselfe to prayer Psal. 30. 8 9 10. He tells vs verse 11. what comfort he found in it Thou hast turned for me my mourning into dancing thou hast put of my sackcloath and girded me with gladnesse according to that promise made vnto the faithfull Esay 56. 7. I will make them ioyfull in my house of prayer Thus haue they ioyed also in the receiuing of the Sacrament 2. Chron. 30. 21. They kept the feast of vnleauened bread with great gladnesse which is also againe repeated ver 25 26. The like is also reported of the Passeouer that was kept in Ezraes time Ezra 6. 22. they kept the feast of vnleauened bread with ioy for the Lord had made them ioyfull Yea euen in giuing of almes for the reliefe of Gods seruants the faithfull haue found great ioy Thus the Apostle reporteth of the Macedonians 2. Cor. 8. 2. In great tryall of affliction their ioy abounded and their most extreame pouerty abounded vnto their rich liberality It was a great comfort vnto them that God had giuen them a heart to shew such loue vnto his Saints To conclude this is obserued to the praise of Gods seruants that as they were wont to come to Gods house as to a feast so were they also wont to goe away from it as from a feast refreshed and comforted in their soules They found such sound and lasting comfort in Gods House and in all the parts of Gods worship as they were wont to goe from it with ioy And the comfort they found in it wrought in them a loue vnto it and a desire to frequent it often It is said of Gods people Neh. 8. 12. that after Gods seruice was finished they shewed a great deale of ioy because they had vnderstood the words that had beene declared vnto them by the Leuites And when Dauid professeth Psol 84. 1 2. That his soul longed and euen fainted for the Courts of the Lord his heart and his flesh cryed out for the liuing God He giues this for the reason of it because he had found such sweetnesse and comfort in Gods worship and ordinances there Oh how amiable saith he are thy Tabernacles O Lord of Hosts The Vse of all this that hath beene said of this second property of true zeale is 1. For reproofe Is this a note of one that serues God with true zeale when the seruice of God is as meat and drinke vnto him when it doth him good at the heart and euen refresheth him he finds ioy and comfort in it Then surely haue we all cause of shame and humbling cause to suspect that we are no better then Laodiceans lukewarme Professors of whom I told you the last day that they are in some respect in worse state then such as are key-cold then Idolaters and men of no Religion Doe wee come to Gods House as to a feast Truely some do some goe further to a Sermon and with more gladnesse of heart then euer they did to a feast But the most goe to Gods house as vnto ward children goe to Schoole or as malefactours that are vnder baile goe vnto the Assises they must needs goe but they goe with no ioy 2. Can we say we haue found comfort in euery part of Gods seruice many cannot tarry till all be done but by their going out proclaime to the whole Congregation that they account it a wearinesse and most tedious thing like those Mal. 1. 13. 2. And of many of them that tarry it out it may be said that the tryall of their countenance testifieth against them that they heare with no ioy they are so drowsie they looke so heauily as a man may easily discerne by their very lookes that they feele no sweetnesse nor sauour in any thing that they heare It is said of a poore lame man Acts 14. 9. that hee heard Paul preach with so ioyfull and cheerefull a countenance that Paul beholding him perceiued by his very countenance that he had faith to be healed True it is that Paul could see further then any of vs yet may we also giue a great ghesse when you heare with any spirit and affection euen by your lookes and haue cause giuen vs thereby many times to wish that either you would heare with more cheerefulnesse or that you would sit behind vs that you may not grieue and discourage vs in the worke of our Ministry as you doe 3. A third signe that many take no coâ—… in Gods Word is this that whereas Gods seruants as we haue heard vse to goe away from the hearing of the Word more comfortable then they came vnto it and loue 〈◊〉 it and the messengers of God from whom they receiued it much 〈◊〉 then they did before these men seldome or neuer goe froâ—… 〈◊〉 but they are much more vexed and disquieted in their miâ—… 〈◊〉 they were before they hate the Preacher more then they did 〈◊〉 Now I would haue these men to consider what it is that disquiâ—… 〈◊〉 I know they will pretend that the Minister hath either 〈◊〉 〈◊〉 error or that he hath maliciously girded and rayled vpon theâ—… 〈◊〉 â—…urely if any Preacher doe so he shall beare his
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
the Apostle vseth 1. Pet. 〈◊〉 24. when he had said Feed the flocke care for it doe it willingly with a ready minde he giueth this for the reason verse 4. And when the chiefe Shepheard shall ap peare you shall receiue an incorruptible crowne of glory It is very profitable for euery Christian to meditate oft of this day of reckoning when euery man shall receiue his wages according to his worke And this is one notable difference betweene a godly man and a wicked that whereas it is a hell to a wicked man to thinke of his end and of the life to come Amos 6. 〈◊〉 They put farre from them the euill day the godly man hath no comfort nor encouragement like vnto that Psal. 27. 13. I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing To exhort all men that they would shew themselues the children of their heauenly Father in esteeming of good Ministers as the Lord esteemeth of them We are fallen into an age wherein the very calling of a Minister is growne into a generall contempt with most men If a man haue not somewhat else beside his Ministry to grace him friends or wealth or titles euery one euen the youngest and basest will despise him I know well a great cause of this is the iust iudgement of God vpon the insufficiencie idlenesse couetousnesse and lasciuiouinesse of many Ministers for so saith the Lord Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies but haue beene partiall in the law But these are not the Ministers I would haue you esteeme of for God esteemeth not of such but such as are able Ministers in any good measure and faithfull them I exhort you to loue and esteeme of Learne not of Papists or Atheists how to esteeme a good Minister but learne of thy heauenly Father how to esteeme of him I say not onely take heed thou persecute them not wrong them not disgrace them not deride them not grieue and discourage them not He that derideth and disgraceth Ministers is a persecutor of Ministers when Ismael mocked Isaac the Holy Ghost saith Hee persecuted him Gal 4. 29. and he that grieueth and discourageth a Minister hindereth Gods work in his Ministry therefore the Apostle saith it is vnprofitable for the people when the Minister cannot doe his worke with ioy but with griefe Heb. â—…3 17. But I say more see thou loue euery good Minister and esteeme of him encourage him by all good meanes if thou wilt shew thy selfe the childe of thy heauenly Father so haue good men beene wont to doe Hezechia spake comfortably to all the Leuites and taught the good knowledge of God 2. Chron. 30. â—…2 yea hee commanded the people to giue the portion to the Priests and the Leuites that they might be encouraged in the Law of the Lord 2. Chron. 3â—… 4. and of Iosiah it is said that he encouraged the Priests to the seruice of the house of the Lord 2. Chron. 35. 2. Let no man count himselfe religious that doth not loue and reuerence euery good Minister Matthâ—…0 â—…0 11. Enquire who is worthy that is who feareth God loueth the Word and there be bold to tarrie and receiue entertaiâ—…ement As if he should say Euery one that is worthy wil be ready to shew kindnesse vnto you If yee haue iudged me to bee faithfull to the Lord saith Lydia Acts 16. 15. come into mine house and abide there and she constrained vs. The sixtie two Lecture August 21. 1610. IOHN IIII. XXXVII XXXVIII WE haue already heard that in these verses and those two that goe before our Sauiour hath endeauoured to stirre vp his Disciples to that diligence in their Ministry and that zealous desire to win soules to God as they saw to be now in him and that he vseth three effectuall arguments to perswade them thereunto all set downe in an allegorie and comparison taken from them that doe haruest-worke two ofthem we haue already handled and finished in the two former verses the first taken from the present necessity of Gods people verse 35. and the second taken from the reward and comfort themselues should be sure to receiue by it It followeth now that we proceed vnto the third and last which is set downe in these two verses that I haue now read and that is taken from the facility and easinesse of that worke that they were to doe in comparison of that wherein their fellow seruants the Prophets that had beene before them had laboured This argument he amplifieth by a prouerbiall speech that was common among the Iewes when they saw any enioy the fruit of another mans labour they were wont to say One soweth and another reapeth As we also say in the like case One beateth the bush and another goeth away with the bird This prouerbe saith our Sauiour in some respect may fitly be applyed to your case though in another respect it agreeth not with it Herein is the saying true As if he should say Though not in all respects yet in this it is And in the next verse he sheweth two points wherein this prouerbe agreeth to their case First as he that reapeth takes nothing so much toyle and paines as he did that sowed and did the first workes that belong to husbandry so is it in your case you are to be employed in the best and easiest and most comfortable labour that belongs to my Fathers husbandry not in manuring or plowing or sowing or harrowing or weeding of his ground that is in preparing men to receiue grace and laying the foundation and first principles of religion in the hearts of men as the Prophets were whose paines in that respect were farre greater than yours can be but in reaping and conuerting men effectually to the faith and obedience of the truth you shall presently see the fruit of your labours but so did not they I sent you to reape that wherein yee bestowed no labour Other men laboured c. Secondly as when one receiueth the benefit of another mans labour so is it in your case the Prophets tooke paines for you you shall enioy the fruit of their labours the paines they tooke shall be a great aduantage to you in your Ministry yee shall be able to doe the more good by your preaching because of that that they haue done before you Other men laboured and yet are entred into their labours The point wherein this prouerbe could not fitly be applyed to their case was this that whereas when one soweth and another reapeth he that sowed hath no comfort or fruit of his labour but esteemeth it as a iudgement of God vpon him and repenteth himselfe of the paines he hath taken when he seeth another man hath reaped the fruit of it It is farre otherwise in this case for as he had said before verse 36. he that soweth and hee that reapeth shall
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
truth that himselfe doth see If one should say thus of any godly man that doth conforme Surely the truth is so clearely reuealed in these points of difference in our Church that he cannot chuse but see it onely the loue of the world and feare of trouble keepes him from acknowledging and yeelding to it or if another should say of any godly man that doth not conforme Surely it is not possible but he seeth well enough that these are but trifles and not to be laid in ballance with the liberty of his Ministry onely a carnall respect to his credit because he hath stood out and spoken against these things keepes him from yeelding surely both these should offend much God forbid we should iudge thus one of another For my part I am fully perswaded there are godly and conscionable men on both sides that will not sticke to professe euery truth that God hath reuealed vnto them how much soeuer they might disaduantage themselues thereby in their credit and estate amongst men It is of fundamentall points that the Apostle speaketh 2. Cor. 4. 3. 4. If our Gospell bee then hidden it is hidden to them that are lost in whom the God of this world hath blinded their minde For it is certaine that in as great matters as these are about which we differ there haue beene many of Gods dearest children and excellent seruants that haue not had the truth reuealed vnto them but it was hidden vnto them they could not see it Barnabas was a good man and yet could not see that that Paul saw how vnfit it was to take Iohn and Marke with them who had before giuen great offence by departing from them at Pamphilia and refusing to goe with them to the worke Act. 15. 38 39. And both he and Peter were good men and yet could not see that that Paul saw viz. that it was lawfull and fit for them to conuerse with the Gentiles euen in the presence of the Iewes Gal. 2. 11 14. God bestowes his gifts on his seruants in different measure and degree He reueales some parts of his truth to some which he conceales from others euen of his faithfull seruants neither is there any that clearely seeth the truth in all things but in some points he is ignorant and doth erre 1. Cor. 13. 9. We know it in part and prophesie in part Yea say it were passion or preiudice that blinded the iudgement of him that differs from thee though that be a greater infirmity than simple ignorance yet may he be a godly and good man for all that You know who it was that said of himselfe and Barnabas Act. 14. 15. We are euen men subiect to the like passions that yee bee Thirdly if any be a godly man and hath an vpright heart thou art bound to loue and reuerence him how much soeuer his gifts are inferiour to thine or how much soeuer he differs from thee in iudgement It is certaine we are to acknowledge and reuerence Gods gifts wheresoeuer we see them though they be but such as may be in a wicked man Though Ioab were but a naturall man an hypocrite yet the Holy Ghost doth oft speake of and commend sundrie good things in him but if we see a man to be a godly man to haue an honest and vpright heart then are we much more bound to loue and reuerence him yea we should be vnwilling and affraid to note or eye any of his infirmities so as our hearts should be alienated or estranged from him In this we should shew our selues the children of our heauenly Father Hee hath not beheld iniquity in Iacob neither hath he seene peruersenesse in Israel Num. 23. 21. Is he that differs from thee a brother a childe of God take heed how thou despise him take heede that thou loue him This was Abrahams reason to Lot Gen. 13. 8. and Pauls we should endeuour to keepe the vnity of the Spirit in the bond of peace because there is but one body and one spirit and we are called in one hope of our calling Ephes. 4. 34. By this we know we are translated from death to life because we loue the brethren 1. Iohn 3. 14. And Dauid makes this a note of one that shall go to heauen Ps. 15. 4. that he honoureth them that feare the Lord. Yea though he be far thy inferiour though he be full of infirmities the Apostle chargeth Christian husbands to giue honour to their wiues as vnto the weaker vessels because they are heires together of the grace of life 1. Pet. 3. 7. We haue heard what agreement ought to be among Gods faithfull seruants we haue heard the reasons whereby they are to be moued to it I will now proceed to the third and last point which I told you I would handle in this exhortation viz the meanes whereby we may attaine to this vnity and concord and they are principally three 1. If we would all of vs seeke after holinesse till then there can neuer be true peace amongst vs follow peace with all men and holinesse without which no man shall see the Lord Heb. 12. 14. By this we know that we loue the children of God when we loue God and keepe his commandements till then we can neuer beare a true and holy loue vnto any man 1. Iohn 5. 2. Euery man that truely feares God is of a peaceable disposition they are the quiet in the land Psal. 35. 20. And the chiefe raisers and pursuers of contention in the Church haue beene vngodly and gracelesse men such as serue not the Lord Iesus Christ but their own belly Rom. 16. 17 18. And so doth the Apostle Iude describe the seducers of his time to haue beene Iude 8. 11 12. Vngodly men cannot loue nor endure such as vnfainedly feare God no though they be such as agree with them in iudgement in all points that are in controuersie in our Church yet will they esteeme them as Puritans and hate them neuerthelesse and experience sheweth the truth of that which the Lord hath taught vs he that is vpright in the way is abomination to the wicked Pro. 29. 27. These men howsoeuer they talke much and pretend great care of the Churches peace yet are indeed the the chiefe causes of all our contentions They are like those mentioned the words of their mouth are smoother then butter but warre is in their heart Psal. 55. 21. they hate peace and the more wee seeke it the more they are bent to war Psal. 120. 6 7. there is no hope at all of peace and agreement with such men 2. If we would all of vs labour to be humble minded for pride is the chiefe cause of contention onely by pride commeth contention Pro. 13 10. Hee that is of a proud heart stirreth vp strife Pro. 28. 25. and humility is the chiefe breeder and preseruer of vnity If we desire to be kindly affectioned one to another in brotherly loue we must in honour preferre one another Rom. 12.
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
Lord. 2. Such as not only like and commend and maintaine Preachers but heare them also ordinarily yet neuer make any vse of their gifts in priuate neuer moue any questions to them nor seek to be directed and informed by them in the will of God concerning any their particular and priuate occasions The will of God is that the Minister should be resident and dwell vpon his charge He is called a watchman to the house of Israel Ezek. 3. 17. The Priests had therefore their lodgings appointed them neare the house of God 1. Chro. 9. 27. for this cause among others that the people if they had any doubts to propound to them and occasion to enquire the will of God of them might know where to finde them But our Ministers may be non resident well enough all the weeke long for any vse the people will make of them this way vnlesse it be to baptize a childe or bury a corpse or visit one that is sicke they can spare him well enough And for visiting the sick if he be such a one as vseth to deale plainely and will not suffer them to passe to hell in a dead sleep he shall not be oft troubled that way and when he commeth what vse make they of him Surely they vse to propound no doubts to be resolued in but only to haue him pray and speake some comfortable words to them they send for him Of Dauid we reade that he kept alwaies a Prophet about him euen when his state was but meane and poore yet had he the Prophet Gâ—…d with him 1. SaÌ„ 22. 5. And why To be directed by him in the will of God in all his occasions as we may see as it appeares by his consulting with Nathan 2. Sam. 7. 2. yea it may seeme by that which we read 1. King 1. 27. that he was neuer wont to vndertake or resolue vpon any matter of great moment till he had first consulted with the Prophet and enquired what the will of God was in that case And now adaies also many keep good Prophets about them but what vse make they of them Surely little more than they might do of a dumb Minister yea they count it a disgrace to make a Prophet of their counsaile in any thing Let a Minister be with them neuer so oft at their Tables neuer so long in their houses they will make no vse of his gifts seek no direction from him in any case of conscience Let a Lawyer be with them they will make vse of his knowledge let a Physitian be with them they will moue some questions to him concerning his art only the Diuine is the man they can make no vse of And what is the reason of this is it because they are full of knowledge they know as much as we can teach them Indeed conceitednesse is a great cause But alas there be many maine points in Religion that they are very ignorant in What is then the chiefe cause Surely men haue no care to please God and to know his will if they had they could not but haue many doubts when this care was wrought in Iohns hearers they came to him after this manner what shall we do and what shall we do Luk. 3. 10. 12. 14. And there is no man that hath a care to know Gods will but he shall haue many doubts There was neuer any proued a good schollar in any learning but he that had doubts and would moue questions Neither is there any man that hath a true care to please God but he hath many occasions in his life to enquire whether that he doth be agreeable to the will of God or no. In the times of superstition men gaue too much to their Priests when they thought no sin could be pardoned vnlesse they confessed it to a Priest and tooke his direction for their repentance but the prophanenesse of these times hath drawne men too farre into the other extreme that they haue no need of the Ministers direction in any thing 3 Such as will indeed moue questions but they are curious of such things as God hath not reuealed in his Word or at least vaine vnprofitable Tit. 3. 9. 4. Such as wil moue questions only to try the Ministers iudgement that they may take aduantage either at his insufficiency or at his dissent in iudgement from other Preachers as the Scribes and Pharisees did vnto our Sauiour they moued questioÌ„s to him tempting him that they might haue to accuse him Ioh. 8. 〈◊〉 5. Such as will heare commend a good Preacher and thank him euen for such Sermons as wherein he hath touched them most nearly but will reforme nothing nor practise what they heare such were the Prophets hearers they heard his words but would not do them with their mouths they shewed much loue but their heart went after their couetousnesse Ez. 33. 31. The third and last thing to be obserued in describing the beginnings of the faith and conuersion of the Samaritans is the approbation Christ gaue vnto them He abode with them two daies which we shall not reade he did vpon the entreatie of any other which shewed his speciall loue to them and desire he had to perfect the good work that was begun in them Which teacheth vs this doctrine That they that vnfainedly desire to know the will of God God will prouid means for them that they may be instructed Two plaine proofes we haue of this in the example of the Eunuch Act. 8. and Cornelius Act. 10. To confute the blasphemous Doctrine of the Papists that denie the people can grow to any certaintie in the knowledge of Religion or that they should be allowed to reade the Scriptures 2. To shew the true cause why so many continue still vnder the heauy iudgement of a dumbe Ministrie they are such as you may reade of euen such as say vnto God Depart from vs for we desire not the knowledge of thy waies Iob 21. 14. But of this Doctrine we haue formerly spoken at large and therefore this shall now suffice to be spoken of it THE SEVENTIETH LECTVRE ON OCTOBER XXIII MDCX. IOH. IIII. XLI XLII And many more beleeued because of his owne Word And they said vnto the Woman Now wee beleeue not because of of thy saying for we haue heard him our selues and know that this is indeed the Christ the Sauiour of the World WE haue already heard that in the two former verses the Euangelist hath set downe the beginnings of the Faith and Conuersion of the Samaritans By the speech and perswasion of a poore Woman their Neighbour many of them did beleeue in Christ and they testified and declared their Faith by comming to him and beseeching him that he would tarry with them and our Sauiour so farre approued of them for these beginnings of Faith which he discerned in them that he yeelded readily to their request and abode with them two daies Now in these words I haue read vnto
time he had seldome or neuer preached as is plaine by that we finde from that time after this his comming into Galile Iesus began to preach Matth. 4. 17. and making choice of Galile rather than of Ierusalem or all Iudea to exercise his Ministry and spend most of his time and labour in passeth by Nazaret and refuseth to make choice of that place to preach or liue in Yea it is twice recorded that he passed by Nazaret here in this place when he went to Cana and againe Matth. 4. 13. when he went to Capernaum We reade indeed that once he preached at Nazaret Luke 4. 16. but it was but once he made no abode there and that one Sermon was made not so much in mercy as in iudgement to make them without excuse as appeareth by the answer hee makes to a secret obiection they might make against him Luke 4. 25 27. Which was in effect as if hee should haue said vnto them I am not sent to you God hath forbidden me to preach vnto you Secondly But why did he thus leaue and shunne Nazaret his owne Countrey which he did doubtlesse owe more duty vnto than to any other place For it is certaine euery man owes a duty to the place of his birth and specially of his education and dwelling in respect of the many blessings of God he hath receiued there therefore also euery City and Towne in Israel was called a mother in Israel 2. Sam. 20. 19. In respect hereof the light of nature hath taught men that euery mans Countrey may challenge some right and interest in whatsoeuer gifts or abilities God hath giuen vnto him See what an affection the Apostle expresseth towards his Country-men he calls God to witnesse that he had great heauinesse and continuall sorrow in his heart to see their blindnesse and obstinacy Rom 9. 12. his hearts desire and prayer to God for them was that they might be saued Rom. 10. 1. And doubtlesse Christ loued his own Country as dearely as euer any good man did and more too All good affections were in him in farre greater perfection than in any of vs. What was then the cause why he shewed so little respect now vnto his own Country Was it the basenesse and obscurity of that place No verily For for ought we can reade in the Scripture or any other Author it was euery whit as populous and of as good note as either Cana or Capernaum or Corazin or Bethsaida Yea it had this honour aboue all the Cities either in Galile or Iudea that he had dwelt so long there and bore his name in part from that place Was it then for any notorious wickednesse that did abound in that towne more than in any other towne in Galile Surely â—…o such thing is recorded of it but for ought we can reade it was as ciuill a place as any other that Christ conuersed most in True it is that on a time after he had preached there they thrust him out of their City and would haue throwne him downe headlong from the top of an hill Luke 4. 29. but that was long after this time as will appeare if we well obserue what is written whatsoeuer we haue heard done in Capernaum doe also here in thy country Luke 4. 23. he had done many miracles in Capernaum before that time The onely true cause why he passed by Nazaret and refused to exercise his Ministry there was because he knew he could haue no honour there as it is plainely said here verse 44. Hee himselfe without the disswasion of any had testified that is with great earnestnesse and compassion affirmed to his Disciples as they had had speech of that matter in thâ—… iourney that neither he nor any other Prophet could haue any honour in his owne Countrey Now these two points being thus obserued in the Text the Doctrine that ariseth from hence for our instruction is this That there is an honour due vnto euery true Prophet and Minister of God and the Lord holds all such vnworthy of the comfort of his Gospell as will not honour his Prophets There be two branches as you see of the Doctrine and we will confirme them distinctly and seuerally 1. That it is the will of God that his people should honour his Prophets and Ministers See the proofe for this out of the Old Testament Iudges 13. 17. Manoah asketh the Angell that brought him word of the birth of Sampson whom he tooke to be a Prophet and Messenger of the Lord what his name was and giueth this for the reason that when his sayings were come to passe and so they should proue that he was a true Prophet indeede they might honour him And Lam. 4. 16. it is noted for a foule sinne and signe of maruellous confusion that they reuerenced not the face of the Priests Plaine places also there be for this in the New Testament 1. Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour especially they that labour in the Word and Doctrine So no man taketh this honour vnto himself but he that is called of God Heb. 5. 4. hold such in reputation Phil. 2. 29. 2. The second branch of the Doctrine is also euident The Lord holdeth all such vnworthy of the comfort of his Gospell that will not esteeme of nor honour his Prophets For this point also I will bring you two plaine places out of the Old Testament and two out of the New When the causes are laid downe 2. Chron. 36. for which God depriued the Iewes of his Word and Worship this is reckoned for the chiefe verse 16. They mocked the Messengers of the Lord and misused his Prophets And Hosea 4. 4. the Lord threatning this fearefull iudgement to the Iewes that they should haue none to rebuke or reprooue them for their sinnes he giueth this for the reason of it For this people are as they that rebuke the Priest Two plaine places also there are in the New Testament for this Matth. 21. 43. when our Sauiour prophesieth that the Kingdome of God should be taken from the Iewes he giues this for the chiefe reason of it which had beene mentioned by him in a Parable in the former Verses specially verse 35. viz. the indignities they had offered to Gods Prophets and Messengers And Matth. 23. 39. when he had threatned them of Ierusalem that whereas he had often preached vnto them and sought their conuersion in as louing and carefull a manner as the Hen gathereth her Chickens vnder her wings now he would leaue them and they should see him no more till the day of iudgement he alledgeth no particular sinne for the cause of this but the dishonour and contempt they shewed vnto the Prophets verse 37. Before I come to the Reasons of this Doctrine let me entreate you to obserue with me what account the Lord maketh of the honour of his Prophets and how highly he is displeased with the dishonours and indignities that haue
Law The third and last meane we are to vse to maintaine our honour and estimation in the hearts of Gods people is to make our selues an example and patterne to them in all the duties of holinesse toward God and righteousnesse toward men and to shew care of this not in our selues onely but in all that are of our family also This direction is giuen Tit. 1. 6. Hee must be vnreproueable and not so onely but his children also must be faithfull not scandalous for riot neither disobedient See the great force that this hath to gaine reuerence to our Persons and Ministry in two examples 1. Tim. 4. 12. Let no man despise thy youth but bee vnto them that beleeue an example in word in conuersation in loue in spirit in faith and in purenesse The other is in Iohn Baptist see what honour the holinesse of his life did gaine him with all men Mar. 6. 20. Herod reuerenced Iohn because hee knew him to bee a iust man and an holy Insomuch as though he did hate him for his faithfulnesse and persecuted him to the death yet he did it against his conscience and that was the cause why it was after such a vexation and torment vnto him When he heard of the fame of Iesus he thought straight of Iohn Baptist Mar. 6. 14. Iohn Baptist is risen from the dead And 6. 16. When Herod heard it hee said It is Iohn whom I beheaded As if he should say This will neuer out of my Conscience that he was a good man and a iust and I hated him for his faithfulnesse I troubled and persecuted him On the other side had we all the meanes in the world to make vs great yet if our selues make not conscience of the things we teach others yea if we be not carefull to put all iniquitie farre from our Tabernacles we shall grow contemptible and vile for the mouth of the Lord hath spoken it See two plaine proofes of this the one is Esay 43. 27 28. Thy Teachers haue transgressed against me therefore haue I prophaned the Rulers of my Sanctuary The other place for this is 1. Sam. 2. 30. in the example of Eli he was himselfe vnreprouable but because he had not that care he should haue had of his family but suffered his children to runne to riot to the great scandall of the Church the Lord threatneth to bring great contempt vpon him and thereupon giueth this generall Rule Them that honour me I will honour and they that despise me mine Ordinances my Word my worship shall be despised A sentence worthy to be oft thought vpon by vs specially that are Ministers and not by vs only but by all men as being spoken by him that is able to make his word good that is able to poure contempt euen vpon Princes 1. Sam. 2. 30. Them that honour me I will honour and they that despise me shall be despised Lecture the eightie Februarie 12. 1610. IOHN IIII. XLIIII IT remaineth now that we proceed to the second Vse this Doctrine serueth vnto The Vse therefore that the people of God are to make of this Doctrine is this That for as much as 1. Our Sauiour here noteth it for a great sinne in all such as cannot honour a Prophet if he be their owne Country-man and that 2. Christ for this cause refused to teach at Nazareth and that 3. They can receiue no profit by the Doctrine of their Teachers if vpon any pretence they despise their persons and that 4. The chiefe cause why men refuse to giue due respect vnto their owne Prophets are those foure faults which I spake of in the Reason of this Doctrine That therefore all the faithfull would take heede of and labour to arme themselues against these foure corruptions which are in the nature of euery one of vs and which if we take not good heed vnto we shall neuer be able to yeeld that honour that is due to the Ordinance of God in the Ministry of his seruants I will therefore speake of all these foure corruptions particularly and giue you remedies against them out of the Word of God The first of these foure corruptions as we haue heard is Pride We disdaine to be directed and reproued by such as we know to be no better men than our selues specially if we know them to be our inferiours men of baser or meaner estate in the world than our selues For we are apt to thinke that euery Preacher that with any plainenesse and power admonisheth and reprooueth our sins seekes to vsurpe authority and to reigne as a Lord or Pope ouer vs to hold our heads vnder his girdle and that we can by no meanes endure Hereupon it is that you shall seldome heare any fall out with a faithfull Minister but they will be ready to vpbraid him with the meanes of his estate and to charge him with pride that he being no better a man should take so much vpon him though in no other thing he shew himselfe proud but in the plainenesse of his Ministry only Thus did the Sodomites reiect the most humble admonition of Lot Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule Thus did Corah with his Company reiect the Ministry of Moses and Aaron though Moses were the meekest man vpon earth Num. 16. 3. Ye take too much vpon you wherefore lift ye your selues aboue the Congregation of the Lord Now there be foure excellent remedies giuen vs in Gods Word against this corruption 1. To consider it is no pride nor presumption in the Minister of Christ how meane a person soeuer he be in worldly respects to vrge all men to yeeld obedience to the Word to reproue the sins of any man yea to do this plainely and boldly as one hauing authority for he hath a commission and calling from God to do this Tit. 2. 15. These things speake and exhort and rebuke with all authority see that no man despise thee Yea we are bound to doe this vpon paine of Gods Curse Ier. 1. 17. Speake vnto them all that I command thee bee not affraid of their faces lest I destroy thee before them Why should any then count it pride in vs to doe that that we haue so good a warrant to doe and that God hath so straightly charged vs to doe 2. The second remedy against this pride is to consider that the message is to be regarded not according to the worth of him that bringeth it but of him from whom it commeth looke not in the ministry of the Word to the meanenesse and basenesse of the messenger but to the Maiesty of him that hath sent him to speake to thee in his Name 2. Cor. 5. 20. Now then we are Embassadours for Christ we pray you we teach you exhort you reproue you in Christs stead When thy heart beginneth to rise at any thing thou hearest taught and vrged vpon thy conscience out of Gods Word say as Ioseph did Gen. 50. 19. Am not
as he was is a greater crosse than the losse of many children to a meaner man And it well appeareth indeed in the Text that he was greatly afflicted with it The Doctrine then we learne here is this That no mans wealth or greatnesse in the world can free him from affliction This Rulers wealth nor his authority and honour in the Country nor his fauour with the King could keep off Gods hand either from his child or from his owne heart but his child is sick of a painfull and mortall disease and himselfe is maruellously troubled and afflicted with it Though men that are rich and of great estate in the world haue more means to keep themselues from many afflictions than others haue and from the sense of those afflictions which are vpon them yet can they not be exempted from Gods iudgements No doubt this Rulers child wanted no attendance no good diet no aduice and help of the Physitian and yet will not all serue the turne but he is sick vnto death And the Ruler himselfe wanted no means to put griefe from his heart company pleasures recreations c. yet is he as deeply wounded with this affliction as another man This is that that Salomon saith Riches auaile not in the day of wrath Pro. â—…1 4. They cannot fence a man from Gods strokes Yea it is certaine that oftentimes Gods plagues euen in this world light more heauily and fearefully vpon them than vpon other men Psal. 76. 12. He shall cut off the spirit of Princes he is terrible to the King of the earth And 82. 7. Ye shall die like men and fall like one of the Princes The Reasons of this are principally two First they are sinners as well as others and sin will bring misery Iob 5. 7. Man is borne saith Eliphaz to misery and trouble as the sparkes flie vpward that is euer since the fall it is as naturall for man to haue misery as for the the sparkes to flie vpward yea vsually vnlesse Gods grace preuent them they sinne with an higher hand and with more pride than other men That made the Prophet Prou. 30. 9. pray for a meane estate least saith he I be full and deny thee and say Who is the Lord And God delighteth to shew his power in abasing proud sinners 1 Peter 5. 5. He resisteth the proud Iob 40. 6 7. Cast abroad the indignation of thy wrath and behold euery one that is proud and abase him looke on euery one that is arrogant and bring him low as if he should say I do so It is no maruell therefore though they be plagued aboue other men Secondly they are vsually exempted from the censures of men The Lawes of men are like the Spiders webb these great Flyes will easily burst thorough them and as for the reproofs of Gods Word they will not endure them Ier. 5. 5. These haue altogether broken the yoke and burst the bonds And therefore it is necessary God should take them in hand For so the Lord hath said when men whom he hath giuen authority vnto to reproue and censure wicked men either dare not or will not do it When they hide their eyes and winke at him then will I saith the Lord set my face against that man and against his family and will cut him off Leuit. 20. 4. 5. The Vse of this Doctrine is first to warne vs that we suffer not any outward priuiledge we haue aboue others to puffe vp our hearts and make vs proud 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded and that they trust not in vncertaine riches Remember how God hateth pride If he see thee proud he can abase yea he will abase thee one way or other Thinke often of this that hee beholdeth euery one that is proud and abaseth him Iob 4. 11. Remember an example of it euen in Hezekiah who was the deare childe of God his heart was lifted vp therefore there was wrath vpon him and vpon Iuda and Ierusalem 2. Chron. 32. 25. First take heede of being proud against any man euen the poorest and basest of thy Neighbours to despise him because thou art richer than he better than he Pro. 17. 5. He that mocketh or despiseth a poore man reproacheth him that made him Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren But 2. Specially take heede thy wealth c. make thee not proud against God to despise Religion as it did Uzzia 2. Chron. 26. 16. When hee was strong his heart was lifted vp to his destruction Know thou that humility is that which seasoneth all religious duties and maketh them sauoury to God Micah 6. 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to walke humbly with thy God As if he should haue said God and thou can neuer walke together neuer agree together till thou haue an humble heart Know there is as great cause thou shouldest feare God and humble thy selfe before him reuerence Religion tremble at his Word as the meanest man that liueth vpon the earth and thou canst neuer shew too much humility toward God Dauid may serue as a notable example for this when he had shewed such zeale and ioy in bringing home and dancing before the Arke Michol his Wife a prophane Woman when she saw him despised him in her heart 2. Sam. 6. 16. as euery one that shall shew any zeale deuotion or reuerence to Religion now adaies shall be sure to meet with many a Michol but what said Dauid to her 2. Sam. 6. 22. I will yet be more vile than thus and will be low in mine owne sight And of the very same maide-seruants which thou hast spoken of shall I be had in honour The second Vse is to exhort all to prepare for affliction and to prouide for comfort against the euill day seeing no man may hope to be exempted from it Ephes. 6. 13. Prouide that yee may bee able to resist in the euill day To this end I will commend vnto you three Rules First to meditate and thinke oft of and looke for the euill day resolue with thy selfe thou must not liue alwaies in peace and health and prosperity but there will be a change there will come a time when thou shalt part with all thy dearest comforts there will come a time of trouble sicknesse aduersity if a man liue many yeares and reioyce in them all yet let him remember the daies of darkenesse for they shall be many Eccles. 11. 8. It was Dauids folly which we must all take heede of and he complaineth of Psal. 30. 6. In my prosperity I said I shall neuer be moued But it was his wisedome which we must all striue after which he mentioneth Psal. 39. 4 5. Lord let me know mine end and the measure of my daies what it is Let me know how
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
other is neare vnto a man when his heart is thus hardened and growne obstinate in pride or in drunkennesse or in vncleannesse or in oppression or in any other sinne that the Prophet tels Amazia to his face 2 Chron. 25. 16. He knew by that that God had determined to destroy him as you shall finde he did indeed ver 27. And though the Iewes had many grieuous sinnes yet you shall find there neuer came any strange and common iudgements vpon them till they grew to this Dan. 9. 6. We would not obey thy seruants the Prophets which spake vnto vs in the Name of the Lord. Verse 11. Therefore the curse is powred vpon vs. Secondly God neuer is so fierce and terrible in his temporall iudgements against any sinners as against those that haue enioyed the best meanes and obstinately neglected and rebelled against them God is very terrible in the assembly of his Saints Psal. 89. 7. Under the whole heauen it hath not beene done as hath beene done vnto Ierusalem Dan 9. 12. Wrath is come vpon them vnto the vttermost 1. Thess. 2. 16. Thirdly and principally in Gods spirituall iudgements we may discerne this 1. Such as wilfully refuse to receiue and embrace the truth when it is reuealed vnto them God is wont to take their iudgement and vnderstanding from them hearing you shall heare and shall not vnderstand and seeing yee shall see and shall not perceiue for this people haue closed thâ—…ir owne eyes Matt. 13. 14 15. Because they receiued not the loue of the truth that they might be saued for this cause God shall send them strong delusion 2. Thess. 2 10 11. 2. Such as vse obstinately to sinne against their conscience God is wont to giue them vp to a reprobate minde and vnto beastly and vile affections Maruaile not therefore to see such as haue had the best meanes if they proue bad to become of all bad men the most profane and vngracious if you see children of most godly parents people that haue liued vnder most faithfull Pastors proue such wonder not It is said of Manasse the sonne of Hezekiah that he wrought more wickedly than all the Amoritâ—…s that had beene before him 2. Kings 21. 11. 3. God hath threatned against some sinners that he will neuer comfort them nor shew mercy on them and consequently not giue them grace to repent which is the grieuousest plague of all plagues the Lord will not spare that man but the anger of the Lord and his iâ—…alousie shall smoake against that man and all the curses that are written in this booke shall lie vpon him Deut. 29. 20. And the cause hereof you shall finde in the former verse to be the presumption and obstinacie in sinning that was in that man See this in Pharaoh Exod. 9. 12. the Lord hardened his heart that he could not repent But what was the cause Exod. 8. 15. 19 32. He had hardened his owne heart and wilfully refused to hearken to the message that was brought him from God or to be humbled and moued with his iudgements The Reasons of the Doctrine are two 1. This obstinacie in sinne argues that sinne hath the full possession of the heart and that men loue it vnfainedly and that is one cause why God hates it so much Psal. 11. 5. The wicked and him that loueth iniquity doth his soule hate And 66. 18. If I regard wickednesse in my heart the Lord will not heare me Our sins are then become our idols and gods these men haue set vp their idols in their hearts Ezek. 14. 3. when we giue diuine honour vnto them 2. It argues a rebellion and proud contempt of God when men will not be reclaimed by his Word Iob 34. 37. He addeth rebellion vnto his sinne And 1. Sam. 15. 23. Rebellion is as the sinne of Witch-craft Yea this obstinacy will bring the heart by little and little into that impardonable sinne that is committed in meere malice against God Therefore when the nature of that sinne is described it is called a sinning wilfully Heb. 10. 26. And Dauid Psal. 19. 13. speakes of presumptuous sin as of the next step to the great transgression The Vse of this Doctrine is both for Exhortation and for Reproofe and for Comfort also We are all to be Exhorted by this Doctrine to take heed of obstinacie in any sinne and to count it a great fauour and grace of God which we should pray for and by all meanes labour to attaine vnto viz. to haue tractable and teachable hearts This is made a note of Gods Elect to receiue the Word gladly Acts 2. 41. and with all readinesse of minde Acts 17. 11. Foure notes we may try this by 1. When in going to heare the word we goe with an open heart willing to learne whatsoeuer God shall teach vs. Acts 10 33. We are all here present before God to heare all things that are commanded thee of God 2. When our reason is so captiuated vnto God that we dare not dispute nor cauill against any truth God hath clearely reuealed vnto vs in his Word seeme it neuer so contrary to our reason and affections Iob 6. 24. Teach me and I will hold my tongue and cause me to vnderstand wherin I haue erred as if he should say Reueale to me by thy Word any thing wherein I haue offended thee and I will lay my hand vpon my mouth I will not dare to reason in the defence of it 3. When we are ready to receiue Gods Word and be informed in his will by any how much soeuer he be our inferiour when we dare not reiect good counsell and admoâ—…ition from any Esay 11. 6. A little childe shall leade them 4. When the Lord hauing reuealed his will vnto vs by any meanes we shew an earnest care and endeauour to obey it Psal. 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart For Reproofe and terrour of all wicked men that liue in these daies of light Esay 33. 14. The sinners in Sion are affraid saith the Prophet And indeed no sinners vnder heauen haue so much cause to feare as the sinners in Sion haue they that haue enioyed the best meanes They cannot pretend ignorance for excuse of their sins all their sinnes will be iudged to be done obstinately and wilfully But two speciall sorts of sinners are reproued here First such as are wilfull and obstinate against the knowledge of the truth Secondly such as are obstinate and willfull against the practice and obedience of the truth Two sorts there be of them that will not know the truth as first they that refuse to heare because they thinke their ignorance will be some aduantage to them their conscience will be the quieter for it And these are like Felix Acts 24. 26. who when he felt his conscience awakened and troubled by Pauls Ministry would heare him no longer But alas this will be no aduantage to
40. 15. 17. Yea as wee haue heard in the Doctrine hee is so much the more ready to execute vengeance vpon any sinne the more common it is the more there be that ioyne in it as in the example of the old World and Sodome it hath appeared At the day of iudgement thou that art an adulterer a drunkard a swearer c. shalt see all that haue beene of thy fashion gathered together then thou shalt haue company enough thou shalt then be able to say thou art not alone but a las that shall yeeld thee no comfort at all But in that day thou shalt finde that true which the Prophet saith in another case Esay 44. 11. Behold all that are of the fellowship thereof shall be confounded lâ—…t them all be gathered together and stand vp yet they shall feare and be confounded together Yea howsoeuer many desperate sinners are wont to iest at Hell and say they had rather be there than in Heauen for there will be most good fellowes to beare them company yet they shall finde one day that that will be no mitigation at all to their torment but the more of their companions and fellowes that they shall haue with them there the more extreme and intolerable shall their paines be And that may seeme to be the only cause why Diues was so importunate with Abraham that Lazarus might go to keepe his brethren from that place of torment Luke 16. 28. So that it stands euery one vpon to hearken to the exhortation of the Apostle Gal. 6. 4 5. Seeke to haue matter of reioycing in thy selfe alone and not in another for euery man shall beare his owne burthen The third remedy against this corruption is to consider that it is not safe to make the example of any no not of the best man the rule of our conscience That honour is due only to Gods Word The example euen of the best man may deceiue and mis-leade vs. So did the example of the old Prophet deceiue the young Prophet 1. Kings 13. 19. So did Peters example deceiue Barnabas and many others Gal. 2. 13. So that we cannot be sure we do well if we haue no better ground Yea it is a most high dishonour done to God to make any mans example the rule of their conscience Ier. 17. 5. Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. The second Vse of this Doctrine is for instruction and direction vnto vs all how to carry our selues in these euill times wherein most foule finnes are growne exceeding common and generall and do ouerflow all places all sorts and conditions of men This is the generall complaint of all men that sin was neuer so rife neuer so common as it is now Prophanenesse and contempt of Religion swearing drunkennesse vnmercifulnesse murther falshood and security They that go into places of most common resort as to Faires and Assizes and obserue the behauiour of men would wonder at Gods patience and thinke there were not a godly man left in the Land as the Prophet complained in his time Psal. 12. 1. Well let vs learne what is our duty to do that liue in such an age specially theirs that liue in the worst places Foure duties especially I finde enioyned to Gods people in such an age 1. We should take this for a signe of Gods vengeance approaching this should work in vs feare and humiliation It is made the property of a wise hearted Christian Pro. 22. 3. To see the plague and hide himselfe to obserue the signes of a iudgement comming As God hath giuen vs signes to discerne a tempest so hath he of his iudgements And the Lord blames his people Ier. 8. 7. for that they had lesse sense and wisedome to discerne the approaching of his iudgements than the Storke and Turtle and Crane and Swallow had to discerne their appointed times Now this is one of our signes that iudgement is neare when sin is growne so rife and generall as I haue shewed in the Doctrine Certainely when a godly man considers of it it will worke feare and sorrow in him Psal. 119. 53. Feare is come vpon me for the wicked that forsake thy Law Thus the Prophet brings in himselfe and all the godly mourning and complaining Micah 7. 1. Woe is me for I am as when they haue gathered summer fruits there is no cluster to eat Marke one reason vers 2 6. viz. the generality of sin And another verse 4. the approaching of iudgement He that is thus affected with this generality of sin shall finde comfort in the euill day and none but he set a marke vpon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof Ezek. 9. 4. If any shall obiect This needes not trouble vs neither is this such a certaine signe of iudgement approaching for though sin were neuer so rife as now yet did our Land neuer enioy more signe of Gods fauour nor more likelihood of the conâ—…inuance thereof than now Some twenty yeares since when sin was nothing so common yet were there more signes of Gods wrath towards the Land than now I answer 1. Iudgement may be at hand notwithstanding all this that we boast of Gen. 19. 23. It was a faire sun-shine morning when Lot entred into Zoar yet that very day fire and brimstone came from heauen vpon Sodome And our generall security that we cannot see nor feele any tokens of Gods anger is one of the fearfullest signes that can be that iudgement is at hand 1. Thess. 5. 3. When they shall say peace and safety then destruction shall ceaze vpon them 2. I will tell you the true causes why God hath spared vs all this while and doth spare vs still though sin so abound and it is good euery one of vs should take notice of them that we may not call Gods truth and iustice into question 1. The Gospell and the true Religion of God is soundly preached and professed still in the Land T is true sundry faithfull Prophets of God are much maligned and sundry dangerous errours are broached taught by some men yet for the substance the true Religion and Worship of God blessed be God we still enioy it in a comfortable manner yea in greater sincerity and power than any other Church vnder heauen doth and that with publike allowance and countenance of Authority And this is one chiefe cause why God spares vs. 1. Chron. 13. 14. While the Arke remained in the house of Obededom God blessed Obededom and all his houshold This the Prophet vseth as a most effectuall reason to moue the Lord vnto mercy toward Iudah Ier. 14. 9. Yet thou O Lord art in the midst of vs and thy Name is called vpon vs forsake vs not and Ezek. 20. 8. I thought to poure out mine indignation vpon them and accomplish my wrath against them but I had
respect to my Name that it should not be polluted before the Heathen 2. God hath still a great people in the Land that feare him vnfainedly It is true that in many places he hath not so many as he hath had their numbers decrease very sensibly in sundry places yet hath he still a great people in the Land And this is another chiefe cause why the Lord spares the Land Gods people are a blessing vnto it thou shalt be a blessing Gen. 12. 2. As bad as Potiphars house was Gen. 39. 5. The Lord blessed it for Iosephs sake and the blessing of the Lord was vpon all that he had in the house and in the field Yea as bad as Sodome was if there had been but ten righteous men in it they had saued it Gen. 18. 32. And certainely of our Land it may be said that neither the wisedome of our Counsellors nor the valour of our Souldiers but as Iob 22. 30. The innocent haue deliuered the Iland and it hath beene preserued by the purenesse of their hand 3. There be many of Gods faithfull seruants that pray vnto him feruently day and night and so stand in the gap to keepe out Gods iudgements from the Land It is true fasting and prayer is not so much in vse as of old it was yet still is it vsed by many and this hath great force to keepe away Gods iudgements Psal. 106. 23. The Lord minded to destroy them had not Moses his chosen stood in the breach to turne away his wrath and Exod. 32. 10. the Lord saith vnto Moses Let me alone that my wrath may wax hot against them 1. Euery man the more he sees iniquity to abound the more feruent should he be with God in prayer that so he may be one of those that stand in the gap to turne away his wrath The encrease of sin in the land should increase our feruency in prayer So did it in Moses Exod. 32. 11. and Num. 16. 4. And this the Lord lookes for at the hand of all his people Esay 59. 16. When he saw there was no man he wondered that none would offer himselfe Ezek. 22. 30. I sought for a man among them that should make vp the hedge and stand in the gap before me for the Land that I might not destroy it but I found none And this is the first thing we must doe in such euill times 2. Take so much the more heede to thy selfe that thou be not plucked away with the common errour 2. Pet. 3. 17. and that thy heart be not by little and little drawne to the liking of sin This is pure religion indeed to keepe our selues vnspotted from the world Iam. 1. 27. For it is a maruellous hard thing for a man not to receiue infection where sin is common Experience shewes how hard it is for a man that liues where swearing and drunkennesse or filthy talke or Sabbath breaking are in continuall vse to keepe his heart in the detestation of those sins Yea men shall be apt to thinke a sin to be no sin when he sees it to be in generall vse See the danger of this in two examples Ioseph had learned in Egypt to sweare by the life of Pharaoh Gen. 42. 15. And the Prophet complaines he was a man of vncleane lips because he dwelt among a people of vncleane lips Esay 6. 5. This must therefore cause vs to take the more heed to our soules Ephes. 5. 15 16. Take heed you walke circumspectly not as fooles but as wise redeeming the times because the dayes are euill Men must do in this case as they that liue in London when the plague is very rife they seeke preseruatiues and go not abroad without their Pomanders nor till they haue eaten and drunke some thing that may preserue them The worse the times are and the lesse comfort thou hast in them the neerer shouldst thou draw to God when the Prophet had spoken in the two former verses of the extreme badnesse of the times he liued in see what vse he makes of it therefore will I looke vnto the Lord I will wait vpon the God of my saluation My God will heare me Mich. 7. 7. the worse the places are thou liuest in the more diligently shouldest thou giue thy selfe to reading and hearing and prayer Obadia liuing in Ahabs house made vse of Gods Prophets in priuate 1. King 18. 4. And Daniel while he liued in the Court of Darius was giuen much to secret prayer Dan. 6. 10. They that liue now in such like places and giue themselues neuer the more to praying or reading declare plainely they haue no care of their soules 3. The third duty is that the worse the times are and places we be in the more carefull we should be to preserue others from the common infection Ministers must so much the more vehemently reproue sin by how much the more common it growes to be in the place where they liue Titus 1. 12. The Cretians are alwaies lyars euill beasts c. It is Vitium gentis Therefore vers 13. rebuke them sharply that they may be sound in the Faith Parents and Masters should do in such times as Ioshua did he resolued thus with himselfe but as for me and my house we will serue the Lord Iosh. 24. 15. So one Christian should the rather stirre vp another as they that feared God did Mal. 3. 16. The third and the last Vse of the Doctrine is for comfort and encouragement of the godly that are euery where hated for nothing so much as for this that they will not be content to do as their neighbours do they thinke it strange that yee run not with them into the same excesse of riot speaking euill of you 1. Pet. 4. 4. and good soules they are oft ready to faint and giue ouer an holy course euen for this as euen Elia himselfe was 1. King 19. 10. because they are alone I will therefore giue vnto such some encouragements out of Gods Word to confirme and comfort them against this temptation 1. Remember the Commandement of God so oft giuen to his people in his word to separate themselues from the world and be vnlike to them The Lord instructed me that I should not walke in the way of this people saying Say not yee a confederacy to all them to whom this people shall say A confederacy Esay 8. 11 12. Come out from among them and be ye separate saith the Lord and touch no vncleane thing and I will receiue you and will be a Father vnto you and yee shall be my sonnes and daughters saith the Lord Almighty 2. Cor. 6. 17 18. 2. Remember the necessity that lieth vpon thee that thou must do otherwise than they do or thou must perish Better it is to go to heauen alone and with the ill will of all thy neighbours than to go to Hell with company and with the loue of all men Indeed you should desire their loue and to haue
in the anguish of their conscience by perswading themselues they should much offend God if they should giue liberty to themselues to enioy the creatures of God for their delight if they should keepe company or follow their callings or be merrie at any time or vse recreations Secondly in speaking of this Point I will keepe my selfe in mine owne element and speake that which I haue receiued not from the Physitian but from the Lord. Yet haue I reserued this preseruatiue for the last place because that which you haue heard in the three former will much helpe you to receiue this with profit and not with hurt For first that which I haue to say in this point belongs onely to such as know themselues to be reconciled to God in Christ Iesus the rest must go to the Physitian for comfort in this case I haue none for them To such I say as delight is not seemly for a foole it is an vnseemly and absurd thing in the eye of euery wise man to see an vngracious man so merry and iocund Pro. 19. 10. God hath created all the comforts of this life to be receiued with thanksgiuing of them that belieue and know the truth and of none els 1 Tim. 4. 3. Secondly If a man vse things without sobriety and affect them too much as if he had no better comforts than these he shall neuer receiue good by them It is made the note of a man that shall neuer go to Heauen Psal. 24. 4. To lift vp his mind vnto vanitie It is easie for a man to surfeit and take too much of these things Prou. 25. 16. If you haue found hony saith Salomon eat that that is sufficient for thee lest thou be ouer full and vomit it Of the comfort and refreshing that many take in these things it may be said as Prou. 14. 13. The end of that mirth is heauinesse yet certainly there is great force in these things being rightly vsed to keep the heart from being ouercome with sadnesse and to make it chearefull This appeareth plainly by the contrary euen by the restraint God hath enioyned vnto his seruants in the vse of these things at such times as he cals them to mourning On the day of the Fast because it was to be a day of humiliation Leuit. 23. 27. and 29. 32. men might not enioy the liberall vse of Gods creatures In those dayes I Daniel was mourning three whole weekes I ate no pleasant bread neither came flesh nor wine in my mouth neither did I annoint my selfe at all till three whole weeks were fulfilled Dan. 10. 2 3. Nor follow the works of their lawfull callings Whatsoeuer soule it be that doth any work in that same day that same soule will I destroy from among his people Leuit. 23. 30. Nor allow to themselues the comfort of society Let the bride-groome go forth of his chamber and the bride out of her bed-chamber Ioel 2. 16. In it men separated themselues from their wiues Zach. 7. 3. The husbands kept it in a secret fast apart and their wiues apart Zach. 12. 12. Nor vse recreation nor the meanes of mirth Gods people in the time of their mourning for Ierusalem when they were in captiuity did forbeare their singing and all other meanes of mirth preferring Ierusalem before their chiefe ioy Psalme 137. 4 6. And indeed it is very euident that these are good meanes appointed of God to refresh and comfort the heart of man First for a liberall diet we know what is said Pro. 31. 6 7. Giue ye strong drink to him that is ready to perish And 1 Tim. 4. 4. Euery creature of God is good and nothing ought to be refused specially not vpon conscience and conceit of vnlawfulnesse if it be receiued with thanksgiuing Secondly for society what a comfort it is we may find by this that Sathans best aduantage to tempt Christ was when he was all alone in the wildernesse and vtterly barred from all societie of men Matth. 4. 1. Thirdly for following our callings the many promises of comfort and ioy that are made vnto them that walke diligently in their callings proue it plainly When thou eatest the labours of thy hands thou shalt be blessed and it shal be well with thee Psal. 128. 〈◊〉 Ye shall reioyce in all that ye put your hand vnto Deut. 2. 7. The sleep of a labouring man is sweet Eccl. 5. 12. And for them all that a Christian vpon no pretence of humiliation for sinne or for too long a time may altogether depriue himselfe of these outward comforts may haue a notable example of Dauid euen then when he had as great cause to be humbled as any poore sinner can haue 2 Sam. 12. 20. 4. 29. 31. When the child was dead though the remembrance and sense of his sinne died not with the child he arose from the earth and washed and annointed himselfe yea he vsed againe the lawfull comfort of the mariage bed he exercised himselfe againe in the works of his calling and fought the Lords battels and shewed great seuerity against the enemies of the Lord. Lecture the ninetie fifth Iuly 10. 1611. IOHN IIII. XLIX L. WE haue already obserued in the speech of this Ruler which is set downe Ver. 49 that his heart was so oppressed with care and feare and griefe for his sonne as he could not mind what Christ said vnto him he could not be troubled or moued at all with the sharpe reproofe he receiued from him though he esteemed highly of him yet doth he not regard what he said vnto him And from hence we haue receiued this Doctrine That worldly griefe and affliction if it be extreme and violent is wont to make the mind and heart vncapable of heauenly things vnable to receiue any benefit by the Word and vnfit also to pray with comfort And the first Vse I told you was to be made of this Doctrine is to perswade euery Christian to learne the right way how to preuent and keepe his owne heart from immoderate sorrow specially from worldly things And thus farre we proceeded the last day It remaineth now that we come to another Vse that is to be made of this Doctrine and so we will proceed vnto that that followeth The second and last Vse of the former Doctrine is to disswade all men from putting off the care of their soules and prouiding for the welfare and saluation of them vntill the euill day It is wisdome for a man to seeke reconciliation with God and assurance of it presently and without delay while he is in his best health And to make his best benefit of all good means of grace and to get good grounds of assurance of his saluation before affliction come while his mind and memory is free and his heart chearefull This we know is the exhortation of Salomon Eccl. 12. 1. Remember now thy Creator in the daies of thy youth while the euill daeies come not nor the yeares of affliction wherein
with hardnesse of heart Ezek. 24. 13. Because I would haue purged thee from thy filthinesse and thou wast not purged thou shalt not be purged from thy filthinesse till I haue caused my wrath to light vpon thee The fifth and last Reason to disswade from this putting off our repentance is this That though a man were sure God would both giue him as good meanes of grace as euer he had in his age or last sicknesse and also worke effectually with them to his vnfained conuersion yet can he not ordinarily haue that comfort in it as he might haue had if he had been conuerted sooner First in respect of the cause and fountaine from whence this change of his doth spring For he shall haue cause to doubt and feare that his repentance proceeds rather from a seruile feare of Gods iudgements than a sincere loue of God himselfe Many we know haue seemed in affliction very penitent whose hearts haue proued very vnsound When he slew them then they sought him and they returned and enquired early after God neuerthelesse they did flatter him with their mouth and they lied vnto him with their tongue for their heart was not right with him neither were they stedfast in his couenant Psal. 78. 34 37. Secondly in respect of the fruits of repentance which are a singular testimonie and euidence of the sinceritie thereof and consequently a principall means of comfort Bring forth fruits meet for repentance saith Iohn Baptist to his hearers Mat. 3. 8. This was Pauls great comfort Our reioycing is this euen the testimonie of our conscience that in simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we haue had our conuersation in the world 2 Cor. 1. 12. And this he saith will be a great comfort to euery man when he can approue the truth of his repentance by his works and conuersation Let euery man proue his owne worke and then shall he haue reioycing in himselfe alone and not in another Gal. 6. 4. A great part of this comfort they are depriued of that die so soone as they haue begun to repent Thirdly in respect of the Lords acceptance for he shall haue cause to doubt and fear lest when he hath bestowed on Sin and Satan all the best of his time the Lord should refuse to accept of the dregs and refuse of it according to that If ye offer the blind for sacrifice is it not euill and if ye offer the lame and sick is it not euill ye brought that which was torne and the lame and the sick thus ye brought an offring should I accept this of your hand saith the Lord Mal. 1. 8 13. Lecture the ninetie sixt August 11. 1611. IOHN IIII. L. WE haue already heard that in this Verse is set downe the comfort and satisfaction it pleased Christ to giue to this Noble-man after he had rebuked him in these words Iesus said vnto him go thy way thy sonne liueth And herein the goodnesse of Christ is to be obserued in two points First that he shewed his diuine power in the cure euen of a bodily infirmitie Secondly that he did it at the request of a man that was so weake in Faith as this Ruler was This is I say first to be obserued that our Sauiour here shewed his Diuine power in the cure of a bodily disease And because this is the first time that mention is made of a miracle of this kind in the harmony of the Gospell and it is afterward oft spoken of we will here once for all consider and handle this point as the Doctrine which this Text giues vs direct occasion to obserue That our Sauiour in the dayes of his flesh shewed his diuine power no way so much as in curing the bodies of men This is a point worthy to be obserued That whereas our Sauiour was sent into the world not to doe the office of a Chyrurgion or Physitian to the bodies of men but to giue life and saluation to their soules God sent his onely begotten Sonne to the end that whosoeuer belieues in him might not perish but haue life euerlasting Iohn 3. 16. and had the name of Iesus a Sauiour giuen vnto him in no other respect but because he should saue his people from their sinnes Mat. 1. 21. and therefore also when he giues himselfe the title of a Physitian he expounds himselfe and saith he was a Physitian not for the body but for the soule the physick he had to giue serued to cure the soule of sinne by calling men to repentance Mat. 9. 12 13. Yet for all that if we looke into the story of his life we shall find that for one man whose soule he cured by bringing him vnto repentance there were many whose bodies he helped and restored vnto health yea that the most of all the miracles that he wrought vpon earth were done in the curing of the bodies of men Indeed after his resurrection and ascension he declared his power wonderfully in curing and conuerting the soules of men as Peter speaketh Acts 3. 26. God hath raised vp his Sonne Iesus and hâ—…â—…e hath sent to blesse you in turning euery one of you from your iniquities Aâ—… 〈◊〉 31. Him hath God lift vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes But in the dayes of his flesh he did performe the part of a Physitian for the body rather than for the soule for he did most diligently and carefully exercise himâ—…e in dâ—…ng cures vpon the bodies of men This you shall the better vnderstand if you will marke sixe points which I haue obserued in these cures that ouâ—… Sauiour wrought which I will run ouer as fast as I can First the persons whom he cured he refused none that came vnto him for helpe he excepted against none Mat. 12. 15. Great multitudes followed him and he healed them all Yea Luke 4. 40. He laid his hands on euery one of them and healed them Secondly the diseases themselues that he cured Agues Mat. 8. 15. palsies Mat. 9. 2. dropsies Luke 14. 2. leprosies Luke 5. 12. issues of bloud Mat. 9. 20. blindnesse Iohn 9. 1. deafenesse Mar. 7. 32. dumbnesse Matth. 15. 30. lamenesse Mat. 21. 14. lunacy Mat. 4. 24. In a word there was no kind of disease whatsoeuer that he refused or failed to helpe men of that came vnto him for helpe Mat. 4. 23. He healed euery sicknesse and euery disease among the people Thirdly obserue the time he tooke for curing of men he neglected no opportunity to do it he cured very many on the Sabbath dayes Luke 13. 14. yea after he had spent himselfe by preaching in the Synagogue at Capernaum vpon a Sabbath day yet when Euen was come and the Sun was downe they brought to him all that were diseased thereabout and he healed them Mar. 1. 32. Yea the Euangelist Luke speaking of that very miracle Luke 4. 40.
the weake Christian him-that is weake in the faith receiue you Rom. 14. 1. we that are strong ought to beare with the infirmities of the weake Rom. 15. 1. Take heede lest by any meanes this liberty of yours become a stumbling blocke to them that are weake 1. Cor. 8 9. If any be ouertaken in a fault through infirmity yee that are spirituall restore such a one in the spirit of meekenesse Gal. 6. 1. support the weake 1. Thess. 5. 14. Secondly the consideration of this how many and how grosse infirmities may be in a man whose heart yet is found and vpright before God If thou knewest a man to be Gods childe and a temple of the Holy Ghost thou durst not but loue him and esteeme well of him but thou canst not be perswaded that such and such in whom thou seest so many faults can possibly be Gods children Consider therefore and weigh this well that a man may be the childe of God and soundly regenerate and yet haue many strange infirmities in him A man may be very ignorant of many truths yea though he haue neuer so many meanes to informe him in the truth he may be long ere he can be perswaded of many truths and yet be Gods childe of all the elect Apostles it is said euen after Christs resurrection as yet they knew not the Scripture that he must rise againe from the dead Iohn 20. 9. See also what pride and ambition was in Iames and Iohn Mar. 10. 37. what strange peeuishnesse and frowardnesse was in Barnabas Acts 15. 39. See how impatient Iob was Iob 3. 1. and how rebelliously Ionah murmured against God Ionah 4. 3. 8 9. how Peter and Barnabas both dissembled Gal. 2. 13. These things I repeate not to encourage or giue comfort vnto any that liue securely in any of these or the like sinnes For first he that doth so sins presumptuously and hath cause to feare God will neuer be mercifull vnto him Deut. 29. 19. specially when he stumbles at the Word and makes that a Bawd to his sinne and an imboldner of him in it 1. Pet. 2. 8. Secondly none of these whom I haue named did walke in these sins nor wallow in them But I speake this onely to stay men from iudging rashly of other men for their faults Surely if we should see in any that professe Religion far lesse faults then these that I haue named we would be ready to cry Are these your professors Fie vpon these hypocrites for shame follow Sermons no longer carry the Bible no longer vnder thy arme But stay thy selfe man and say as Psal. 73. 15. If I say I will iudge this behold I should offend against the generation of thy children The third meanes to preserue vs from rash iudgement is the serious consideration of our owne frailties how many and grosse they haue been and that euen since the time of our calling This remedy we shall find prescribed Iam. 3. 1. My brethren be not many masters or teachers and marke the reason which he prescribeth as a remedy Ver. 2. For in many things we finne all So Gal. 6. when he had said Ver. 2. Beare ye one anothers burden he addeth Ver. 3. For if any man seeme to himselfe that he is somewhat when he is nothing he deceiueth himselfe And Ver. 4. Let euery man proue his owne worke Mat. 5. 5. He that is poore in spirit and can see and mourne for his owne sinnes will be meeke that is void of pride and malice against others Mat. 7. 5. Hypocrite first pull out the beame out of thine owne eye The fourth remedy against this corruption is the euils and dangers that a man shall draw vpon himselfe by this sinne and those I find to be principally three First thou shalt be sure to find others that will be as apt to censure and mislike and slander and iudge thee as thou hast been to do thus vnto thy brother that will haue as little care of thy credit as thou hast had of the credit of thy brother This is plaine Matth. 7. 1 2. and Luke 6. 38. it is said that men shall mete the same measure to vs againe that we haue measured to other men Secondly this will prouoke the Lord to leaue thee to thy selfe and to giue thee ouer to the power of the like temptation whereby thy brother was drawne to euill this reason the Apostle giues Considering thy selfe lest thou also be tempted Gal. 6. 1. And certainly to this may many impute their owne foule slips that they were so rigorous and extreme in the censuring of the frailties of their brethren when themselues seemed to stand Thirdly this will prouoke the Lord to be more sharp and extreme in his iudgement vpon thee His Lord was wroth and deliuered him to the tormenters till he should pay all that was due vnto him Matth. 18. 34. He shall haue iudgement without mercy that hath shewed no mercy Iam. 2. 13. Whereas therfore the best of vs haue cause to pray as Psal. 143. 2. Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified let vs be more sparing and charitable in censuring of our brethren Lecture the ninetie ninth Septemb. 3. 1611. IOHN IIII. L. IT followeth that we come now to the two other vses that are to be made of the Doctrine that we heard the last day The second vse then that this Doctrine serueth vnto is for the comfort and encouragement of all the godly It may make them chearefull and comfortable at all times in all the occasions of their life And this incouragement the best of Gods seruants haue need of for we shall find by experience that many who haue greatest care to serue God and to please him in all things haue sadder hearts and are subiect more to feares than any others And if we enquire into the cause of it we shall find it groweth from this principally that the conscience of their many frailties and infirmities putteth them into continuall feare that they are not in Gods fauour that he accepteth nothing that they doe This hath beene the old complaint of Gods people Esa. 49. 14. Zion said the Lord hath forsaken me and my Lord hath forgotten me Now we haue heard in this Doctrine that if a man haue in him the least dram of sauing grace if he be able to say he is no hypocrite though he haue many frailties his heart is vpright then may he assure himself that the Lord will not reiect him nor like the worse of him for any of his infirmities as the Lord answereth his people in the same place Can a woman forget her sucking child that she should not haue compassion of the sonne of her wombe yea they may forget yet will I not forget thee Esa. 49. 15. so that such a one is bound to striue against the heauinesse and vncheerfulnesse of his owne heart and to say to his soule as Dauid doth Psal. 4â—… 11. Why
and women grew more and more Marke the reason Verse 11 12. By his fearfull iudgements on Ananias and Saphira and sundry other strange miracles wrought by the Apostles God had prepared the hearts of men notably to the receiuing of the Gospell Acts 12. 24. The Word of God grew and multiplied Mark the reason Ver. 23. By a strange iudgement on proud Herod God had prepared mens hearts Act. 19. 10. The Word of God grew mightily and preuailed See the reason Ver. 11. 17. By the wonderfull miracles Paul wrought and the strange iudgements that befell the sonnes of Sceua for counterfeiting of them a maruellous feare came vpon them all in those parts and thus were they prepared to receiue the Word For the second we haue Iob 33. 23. If there be then an Interpreter As if he should say Then there will be great hope of doing good And for the third we haue Act. 2. 41. The same day there were added to them about three thousand soules Marke the reason Ver. 37. They were pricked in their heart with that which Peter had said And this is Gods vsuall course he sends Iohn Baptist before Christ to preach the Law Why Mar. 1. 2 3. To prepare the hearts of men to receiue Christ. And as the Word seldome preuailes at first to the conuersion of men till the heart be prepared to receiue it so it is certaine that it seldome preuailes to confirme and increase grace vnlesse men come to it with prepared hearts As in prayer it makes much to a mans comfort to prepare himselfe to it so is it also in this duty When the people of God were to receiue the Law God commanded they should prepare themselues to receiue it Exod. 19. 10. Goe to the People and sanctifie them to day and to morrow and let them wash their clothes and be ready on the third day Yea when Samuel offered a sacrifice vnto the Lord at Bethlehem 1 Sam. 16. 5. He sanctified lesse and his sonnes before he called them to it And it is noted as the best thing that was in Iehoshaphat 2 Chron. 19. 3. That he prepared his heart to seeke God The reason of the doctrine is That our hearts are ordinarily profane and vnfit to deale with holy things naturally they are so and by dealing with worldly things they are made so more and more Act. 10. 14. Common and vncleane are made all one Mar. 7. 2 Common hands are vncleane hands and certainly of our thoughts and affections it may more truly be said take them as they are commonly and they are vncleane and profane We must striue to haue other than our ordinary and common thoughts and affections when we are to deale with God or els we shall go about to sow good seed among thornes Ier. 4. 8. Yea worse than so for it is not onely the losse of the seed but the losse of our selues also There must be a proportion kept betweene the vessell and the wine or els both will be lost Luke 5. 37 38. New wine must be put into new vessels so both are preserued Men vse to wash the cups that are to receiue their drinke and the dishes that are to receiue their meat but they haue more need to cleanse and sanctifie their hearts that are to receiue the Word For first the heart is fowler than any cup or vessell can be The heart of man is desperately wicked Ier. 17. 9. Secondly put a cleane thing into an vncleane vessell and it will receiue pollution by it If one that is vncleane touch any of these shall it be vncleane and the Priest answered and said it shall be vncleane Hag. 2. 13. Thirdly the honesty and vprightnesse of the heart giues the price and worth to euery good duty we performe and accordingly God doth esteeme of it Our hearts are like Instruments euer out of tune we must either euery time that we go to serue God take some paines to set them in tune or we shall neuer make good musicke in the eares of God That made Dauid say Psal. 57. 7 8. Mine heart is prepared O Lord mine heart is prepared I will sing and giue praise awake my tongue awake violl and harpe I will awake early The first vse of this Doctrine is to exhort vs not to despise or neglect the Lords preparations When God hath by any meanes fitted after a speciall manner and prepared thy heart vnto his seruice take the time neglect not the opportunity for then shalt thou be able to serue God with more fruit and comfort than at another time strike while the Iron is hot Iames 5. 13. Is any afflicted let him pray Is any merrie let him sing So when God by his corrections hath softned and humbled thy heart then giue thy selfe to reading and meditation of the Word thou shalt profit more by it then a great deale than at another time Psal. 119. 92. Except thy Law had beene my delight I should haue perished in mine affliction He found doubtlesse more sweetnesse in it then than at another time The second vse of the Doctrine is to shew to vs the true cause why we profit so little by the Word and find so small comfort in it surely we seldome or neuer come rightly prepared to it We find great comfort and profit in our prayers when the heart is prepared before this is therefore spoken of a condition required in all those prayers that God will giue gracious answer vnto If thou prepare thine heart and stretch out thine hands towards him Iob 11. 13. Thou wilt prepare their heart thou wilt cause thine eare to heare Psal. 10. 17. So is it with the Word men vse to come to it with common hearts nay oft with worse than common hearts If we had care of this we should find more power and sweetnesse in one Sermon than we are wont to do in an hundred And because we must not serue God onely at such times as he by affliction or such like means hath prepared vs after a speciall manner but as we must pray euery day Pray without ceasing 1 Thes. 5. 17. so must we exercise our selues in Gods word euery day euen of the King it is said He shall read therein all the dayes of his life Deut. 17. 19. and if we come not rightly prepared to it we shall receiue little good by it nay we shall be in danger to receiue much hurt by it As we cannot do the work of our Ministry well vnlesse we sanctifie our selues Sanctifie your selues and prepare your brethren said good Iosia to the Priests 2 Chro. 35. 6. so neither can you do the duty of hearers well vnlesse you sanctifie your selues before you come I will therefore shew you how a mans heart should come prepared to the hearing of the Word that desires to receiue comfort by it what affection and disposition of heart we should bring with vs. We must not come in our sins vnto Gods house but labour to
were a kinde of Sacramentall food to the people that did eate of them Therefore they were commanded to haue both on the first day of the Feast and on the last day also an holy assembly Exod. 12. 16. And we shall finde that Gods people then had no ordinary Church-assembly that was so publike and solemne as the Passeouer yea not so onely but they were enioyned besides the ordinary morning and euening sacrifice to offer sacrifices vnto the Lord vpon euery one of those seuen dayes Numb 28. 23 24. whereby also it appeareth that it was a chargeable seruice that God required of them And yet this is more plaine by that that is written Deut. 16. 16 17. where they are charged that no man come to this Feast empty-handed without bringing somewhat with him to giue and offer vnto the Lord. The third and last thing to be obserued is that the Galileans vsed to go to this holy Feast first though it were so chargeable secondly though it were kept at Ierusalem so farre from them thirdly though they had also Church-assemblies to go vnto in their Synagogues at home euery Sabbath day as it is plaine Luke 4. 16. 31. fourthly though at this time both the Priests that were to celebrate the Passeouer were very corrupt euer mortall enemies to Christ Matth. 21. 45 46. and the Temple it selfe also was greatly polluted and made euen a den of thieues Matth. 21. 13. fiftly and lastly though these Galileans were a rude and base people and in that respect contemptible to those Iewes whom they should meet at Ierusalem Iohn 7. 52. Art thou also of Galile search and looke for out of Galile ariseth no Prophet yet they went also vnto the Feast and the Holy Ghost commendeth them here for it The Doctrine then that ariseth from this example is this That the publike and most solemne Church-assemblies are greatly to be esteemed and diligently to be frequented by all Gods people Now because the proofe that my Text yeeldeth to this Doctrine is taken from example I will insist onely vpon this kinde of proofe because as wee naturally vse to regard examples more than precepts so the examples of Gods people commended by the Holy Ghost are euery whit of as great force as any Commandementâ—…s Prouerbs 2. 20. Walke in the way of good men and keepe the way of the righteous See therefore the proofe of this in three sorts of examples First such as haue beene poore and in that respect might best haue beene excused Luke 2. 41. The parents of Christ though they were poore and dwelt farre from Ierusalem and the one of them not bound by expresse Law to doe it yet went euery yeare to Ierusalem to the Passeouer the most solemne Church-assembly that Gods people had in those dayes Behold a witnesse against them that pretend pouerty for their excuse in this case Secondly in such as haue beene men of the greatest measure of knowledge and grace and in that respect one would haue thought had had no need to haue gone to them but might haue serued God as well at home And here wee haue the example both of the Apostles after Christs ascension Luke 24. 53. who were continually in the Temple and of the Primitiue Church Acts 2. 46. who continued daily with one accord in the Temple And of our blessed Sauiour himselfe whose custome was to go to the Synagogue euery Sabbath day Luke 4. 16. and who did constantly go to Ierusalem to euery Passeouer Iohn 2. 13. And here are witnesses against them that pretend they haue no need they can get no good by going to them Thirdly such as were great persons and therefore might haue disdained to sort themselues and ioyne with the base multitude in Gods seruice And here wee haue both Hezekiah the King who resolued so soone as euer hee was recouered to goe vp to the house of the Lord Esay 38. 22. and specially Dauid Psalme 26. 8. O Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And Psal. 84. 12. O Lord of hosts how amiable are thy Tabernacles my soule longeth yea and fainteth for the Courts of the Lord. And these are witnesses against them who out of affectation of state vse to haue the Communion in their houses and think it a disparagement to ioyne with the base multitude in the seruice of God The Reasons why the Church-assemblies are so much to be regarded are foure 1 In respect of the exercises of Religion that are vsed in them I meane the Ministry of the Word and Sacraments the prayers and praises that are offered vp vnto God for in them Gods people find more sweetnesse than in any thing in the world besides Of this the Prophet speaketh Esay 25. 6. In this mountaine shall the Lord of hosts make to all people a feast of fat things a feast of fined wines of fat things full of marrow of wines fined and purified Indeed euery man cannot finde such sweetnesse in these things he is a happy man that can sauour and relish these dainties but so those whom I haue mentioned did and euery one that is regenerate is able to do so in some measure Psal. 65. 4. Blessed is the man whom thou choosest and causest to come to thee he shall dwell in thy courts and we shall be satisfied with the pleasures of thine house euen of thine holy Temple 2 In respect of the fellowship and presence of Gods people that assemble there for as euery godly man loueth all such as feare God Psalme 15. 4. and delighteth in their company Psalme 119. 63. I am a companion to all them that feare thee and keepe thy precepts so doth he take most comfort in their company when they meet together in the Church assemblies to serue God It shall be a great part of our happinesse in the life to come to meet together with all the faithfull and to stand in the assembly of the righteous as may appeare by that obtestation of the Apostle We beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together vnto him 2 Thessal 2. 1. and by that speech also of the Prophet Sinners shall not stand in the congregation of the righteous Psalme 1. 5. And some resemblance and taste of that comfort we haue in our meeting together with Gods people in the Church-assemblies here Hebr. 10. 25. Not forsaking the assembling together that we haue among our selues For there is great force euen in the presence and fellowship of Gods people both to confirme and nourish and increase grace in vs As iron sharpneth iron so a man sharpneth the countenance of his friend Pro. 27. 17. And when the brethren met Paul at Appij Forum he praised God and tooke courage it was a great comfort and reuiuing of his spirit to meet with them Act. 28. 15. First because of the helpe we receiue by their example and the grace that is in them
which seemes to be the cause of the meeting together vnto prayer of those good women we read of Acts 16. 13. As a little spark will keep heat while it is on the hearth with the rest of the fire but pluck it from the rest and it will die straight so hath experience proued it to be in this case Secondly because they know that the more of Gods people meet and ioyne together the more publike and solemne the assembly is the more acceptable will their seruice be vnto God and the more auaileable to their comfort And that is the reason why when Gods people haue shewed more than ordinary desire to preuaile with God in prayer they haue shewed more than ordinary care to assemble as many of them together as possibly they could Ioel 2. 15 16. Blow a trumpet in Zion sanctifie a fast call a solemne assembly gather the Elders assemble the children let the Bridegroome go sorth of his chamber and the Bride out of her Bride-chamber as if he should say Leaue none out That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer 2 Chron. 30. 1. 5. 3 The third reason is the promise that God hath made of his speciall first Presence secondly Protection and thirdly Blessing to the publike assemblies more than to any other people vpon the earth First in respect of this speciall presence of God the Prophet calleth Sion the habitation of Gods house and the place where his honour dwelleth Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God Psalme 105. 4. Seeke the Lord and his strength seeke his face continually And Cain could complaine when hee was banished from his fathers house the onely place where Gods publike Worshippe was to be had then that hee should bee hid from Gods face Genes 4. 14. and Verse 16. Hee â—…t out from the presence of the Lord. And least we should thinke this wâ—… peculiar to the Temple or Tabernacle or place of Gods ceremonial or ship which had indeed some priuiledges aboue our Temples you shall find that this is spoken also of the Synagogues Psalme 83. 12. They also are called the Habitations of God Yea to our assemblies also is this promise made as well as to theirs Matthew 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes Secondly Now for the promise of speciall protection it is certaine that the Church-assemblies where God is purely worshipped according to his Word are meanes to preserue such as doe frequent them and the places where they are kept from many iudgements that would otherwise fall vpon them This was figured by that Ceremony The wals of the Temple were carued round about with figures of Cherubins 1 Kings 6. 29. And this we haue partly found in our owne experience both in the preseruation of our Land in generall from forraigne inuasion and domestique treasons and in the safety sundry Congregations haue enioyed And we should certainly find it more than we do if our infidelity and other our grieuous sinnes hindered it not See the promise for this Esay 33. 20 21. Looke vpon Sion the City of our solemne Feasts thine eyes shall see Ierusalem a quiet habitation a Tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cords thereof be broken for surely the mighty Lord will be vnto vs a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby This is alledged for one reason why Dauid did so esteeme of Gods Tabernacles Psalme 84. 11. For the Lord God is the sunne and shield vnto vs. and 27. 5. For in time of trouble he shall hide vs in his pauilion In this respect they that are separated from the Church-assemblies are said to be deliuered vp to Sathan vnto his power and will as men that are vnder Gods protection no longer 1 Corinth 5. 5. Thirdly and lastly in speaking of the Promise of a speciall blessing that God hath made vnto the Church-assemblies I will not stand vpon the temporall blessings that God hath promised to such as do loue and frequent them which yet Dauid maketh one reason of his loue to Gods Tabernacles Psalme 84. 11. No good thing will he with-hold from them that walke vprightly And certainly if men with vpright hearts do frequent them they shall be sure of Gods blessing in outward things euen the rather for this But this is the speciall blessing I will desire you to obserue That God hath promised to giue a greater blessing to that seruice that is done to him at Church than to that that is done in any other place The same Prayers you may vse at home that are vsed there the same Psalmes you may sing the same Word you may read and meditate of and haue it also expounded to you yea the same Sacraments you may haue vpon necessity administred to you in your chambers and parlours that are administred there but you may not expect that blessing vpon any of these Ordinances of God in any place as you may finde in the Church assemblies This Dauid alleadgeth for another chiefe reason why he so esteemed Gods Tabernacles Psalme 84. 11. The Lord will giue grace and glory And 133. 3. For there in Sion orin the place where Brethren dwell euen together ioyne together in Gods worship The Lord appointed the blessing and life for euer The fourth and last Reason that should mooue vs to esteeme the Church-assemblies and frequent them diligently is for profession sake Say that neither the exercises of Religion that are vsed there nor the fellowshippe of Gods people which we may enioy there nor the speciall presence protection and blessing of God that may be found there could mooue vs to esteeme of them yet this should mooue vs. The best way we haue to professe our Religion our Homage and Obedience to God our loue and thankfulnesse to him for his mercies is to frequent diligently the publike and most solemne Assemblies of his Church So the Lord hauing in the former Verse forbidden his People the profession of a false religion Leuit. 26. 2. prescribeth them two things whereby they should professe themselues to be of the true Religion Ye shall keepâ—…â—…y Sabbaths and reuerence my Sanctuary And Psal. 29. 1 〈◊〉 exhorting great men to professe their homage and subiection vnto the Lord he telleth them this is the best way to do it And speaking how he himselfe will professe his thankfulnesse to God for all his mercies he saith Psal. 35. 18. I will giue thankes to thee in a great Congregation I will praise thee among much people The vse of this Doctrine is first for exhortation secondly for reproofe And the exhortation concerneth first our selues secondly a