and thirst at this time euen the ioy that he conceiued in foreseeing the readinesse and forwardnesse of the Samaritanes in comming vnto him at this motion and perswasion of the Woman And this he more plainely expresseth in that speech which he vsed to his Disciples verse 35. Lift vp your eyes and looke on the regions for they are white already vnto haruest See this truth confirmed by the example of others of Gods seruants in fiue degrees 1. They haue ioyed greatly in the grace that they haue seene in others Thus did the Apostle Iohn 2. Iohn 4. I reioyced greatly that I found of thy children walking in the truth and 3. Iohn 4. I haue no greater ioy then to heare that my sonnes walke in verity 2. They haue held themselues bound to giue hearty thankes to God for this euen as if they had themselues receiued some great benefit by it Thus Paul Ephes. 1. 16. after he had heard of their faith and loue hee ceased not to giue thankes for them The like we shall finde Phil. 4. 1 3. and Philemon 4. Yea he professeth 1. Thess. 3. 9. that he was so affected with ioy for this that he knew not how to be sufficiently thankefull vnto God for it And that being in great affliction the good tidings that Timothy brought him of the piety he found among the Thessalonians did euen comfort and reuiue him 1. Thess. 3. 6 7. 3. Yea aboue all the graces they haue discerned in others they haue most reioyced and praised God for this when they haue seene men zealous and forward Dauid professeth that the more any of the Saints did excell in grace the more he delighted in them Psal. 16. 3. Paul when he had said that he Siluanus and Timothy ought alwaies to praise God for the Thessalonians giueth this for the reason because their faith did grow exceedingly 2. Thess. 1. 3. 4. They haue beene wont to reioyce not onely for the grace they haue discerned in such as haue beene conuerted by their owne Ministry for this might grow from selfe-loue because 1. That the good we know we haue done by our Ministry is our best defence against wicked men Sathan and our owne conscience 1 Cor. 9. 2 3. 2. The more good we haue done the more grace men haue receiued by our Ministry the greater shall our reward be he that by imploying his pound gained vnto his master fiue pounds was made ruler ouer fiue cities Luke 19. 19. and he that gained ten ouer ten cities Luke 19. 17. 19. And the Apostle professeth that the Thessalonians that were won to God by his Ministry were his hope and ioy and crowne of reioycing euen in the presence of Christ 1. Thess. 2. 19. but they haue reioyced thus in the grace they haue seene or heard of in any others As Paul doth in that grace that was in the Romanes Rom. 1. 8. and 16. 19 and in the Colossians Col. 1. 3. 5. Yea they haue done thus when themselues in the iudgement of flesh and bloud haue become loosers by it when the forwardnesse and zeale of others could not choose but tend in some sort to their owne disgrace yet they haue reioyced in it This was a notable tryall of their zeale When Moses that had beene the onely Prophet and man of fame in Gods Church seeth Eldad and Medad obscure men receiue of the same spirit that himselfe had prophesy as well as himselfe haue euery whit as good a gift and likely to be as well thought of in the Church as himselfe if not better he was neuer a whit discontented at it though Ioshua enuyed this himselfe and prouoked him to doe so too but he reioyced at it and checked Ioshua and wished that all the Lords people were Prophets as well as he Numb 11. 29. It is to a carnall Professour a matter of great discontentment when he seeth such as were very lewd before become as forward in Religion as himselfe that hath professed the Gospell many yeares or when he seeth such as are young and newly crept out of the shell as forward as himselfe Nothing fretted the wicked Iewes so much as this when they heard Paul say he had a calling from God to preach to the Gentiles they cryed Away with such a fellow from the earth for it is not fit that hee should liue Acts 22. 21 22. This was that that vexed the elder brother of the Prodigall sonne Luke 15. 28 29. So when the chiefe Priests and Scribes saw the children so zealous and heard them cry Hosanna the sonne of Dauid they disdained Matth 21. 15. But there is a quite contrary disposition in all that truely feare God they count it no disparagement to see any how young soeuer they be how wicked soeuer they haue beene to become as forward in goodnesse as themselues but they reioyce in it Paul and Barnabas in euery place as they went betweene Antioch and Ierusalem declared to the beleeuing Iewes the conuersion of the Gentiles as the best newes they could bring them and it is said they brought thereby great ioy to all the brethren Acts 15. 3. Yea Gods seruants haue beene wont to reioyce to see others more forward then themselues yea though they haue beene their inferiours See this in Dauid He was glad when the people prouoked him vnto forwardnesse and said vnto him Let vs goe into the House of the Lord Psal. 122. 1. And Iohn Baptist when he saw his hearers grow so forward and zealous that his Ministry would not content them but they left him and went to Christ yet because he saw they went forward they went to Christ it neuer troubled him he neuer rated them for it no though he were prouoked to it by some that were a little too iealous of his credit Ioh. 3. 26. but he reioyced in it and verse 24. This he saith fulfilled his ioy The Vse of this point is first for tryall and examination of euery one of our hearts If we professe the truth and be but lukewarme haue no zeale we are in worse case then they that are starke cold Let vs try by this propertie whether there be any zeale in vs or no. Doe we thus reioyce in the grace we see in others doth it doe vs good to see or heare of the increase of Gods Church Doe we thanke God for it Doe we delight in a man and loue him the more the more forward and zealous he is Surely the most of vs will hardly be able to finde this in our selues yea many are so farre from that as they disdaine to see others forwarder then themselues and fret at nothing so much as at the zeale they see in others The onely true cause of that hatred many beare to Gods people is their zeale because they follow goodnesse Psal 38. 30. Many haue that accursed humour in them which Sanballat is noted for Neh. 4. 1. He was angry and sore grieued to see the walls of Ierusalem builded And they
haue many waies whereby they may ◅in others 245. All men are bound to doe what they can to win others to God 3◅4 Gods manner of working in mans conuersion is diuerse and wonderfull 325. 326. Country Euery man owes a duty to the place of his birth and breeding 351. Credit A great sin for a man to be carelesse of it 86. Custome The good customes of a Church are not to be broken or neglected 143. 144. Yet it is dangerous in matter of Religion to ascribe too much vnto it 144. Most men make common custome the rule of their conscience 426. Remedies against this corruption 427. D. Dalliance Wanton dalliance is dangerous sinfull 90. Death Faith will make a man willing to die 337. Euery man should looke and prepare for sudden death 44◅ 443. Delay It is dangerous to put off the making of peace with God till sicknesse 442. 443. Delight Naturall and worldly meanes of delight are not vnlawfull and what cautions are to be vsed in this 439. 440. Desire An vnfained desire of grace is a singular grace 9. Fiue differences in this desire betweene the naturall man and the regenerate 9. He that hath sauing knowledge will feele the want of it and desire it 22. Disputing It is dangerous to dispute against knowne truths 151. Dissention How far forth Ministers should seek to agree and the meanes how that may be 301. Difference in iudgemēts should not alienate godly mens affections one frō another 302 Domesticall Instruction and Worship We should vse the exercises of Religion in our families 157. How and by what meanes a man should best instruct and win his family vnto God 241 Doubting Doubtfulnesse and vnsetlednesse in matters of our faith religion is dangerous 137. 140 Euen the doubting of the truth of ought God hath said is a dangerous sin 413 414. E. Examination Christians should examine that that is taught them 151 152. And the good things seeme to bee in our selue 53. Euery affliction should driue vs to examine what it is that hath thus prouoked God ◅04 Examples The examples of some men doe great hurt in hardening of others 74. Many make this the rule of their conscience and remedies against this corruption 426. It is not safe to make the best mans examples the rule of our conscience 428. Exercises of Religion See Christian domest◅call worship Euery man is bound to spend some part of euery day in them 241. The conscionable vse of them will preserue vs from sin 93. Eye A couenant is to be made with our eye 91. F. Faith Motiues and encouragements to beleeue in Christ 13 14. How to know whether wee haue truly receiued Christ 15. In it there is a particular application of Christ 310. There is great certainty and assurance in true saith 3. 8. 332. It workes 1 peace of conscience 2 ioy in the Holy Ghost 3 boldnes in prayer 4 willingnesse to die 335 336 337. True faith is grounded vpon the word only neither vpon sense or experience 348 349. Most men ground their faith not vpon the Word but vpon sense onely 420. He that hath true faith hath an vpright heart and none but he 484. Foure notes to trie it by 484. It is imperfect in the best 333 334. It breeds in the heart true ioy and that vpon fiue grounds 436 437. Falls of the godly How farre the regenerate man may fall from grace 50 51 54. Great difference betweene them and the sins of the wicked 455. 471. 473. Family See Domesticall Sin will bring Gods curse vpon the house and place where it is committed 158. Piety will bring Gods blessing vpon our houses and dwellings ibid. Fasting Christ put no holinesse in fasting nor was giuen vnto it ◅56 Fathers No cause why we should so relie vpon the Fathers as many doe 39. The Papists giue not more due honour to them then we 38. What respect is to be had to our Fore fathers in the matter of Religion 142 143. We do not condemne our Fore Fathers 145. Feasting Though it be lawfull yet it must not be ordinary 92. Fewnesse of Beleeuers Comfort for the faithfull that liue where they haue few or none that ioyne with them in piety 430 431. Fornication It is a most hainous sin 71. Foure causes of the commonnes of it now 74. Both Magistrates and priuate men should shew their zealous hatred to it 78 79. Fornicators must looke for Gods iudgements euen in this life 79 80. They haue also cause to feare the iudgement of finall impenitency hardnes of heart 84 We may not giue men cause to suspect vs to be giuen to this sinne and that is done foure waies 87. Seuen Preseruatiues from this sin 90. Frugality A Christian should be frugall and seeke to increase his worldly estate 238. G. Gestures Rules for bodily gestures in Gods worship 118 119. Gifts All difference in gifts among Ministers doth not make an inequality betweene them because one may excell in one gift and one in another 307 308. The variety and difference among Gods seruants makes much for his glory 308. They should bee teachable and receiue the word with all readinesse and wherein it consisteth 312 213. God hath giuen a variety of gifts to all men not all to any one man 308. Variety of gifts and graces increases loue and vnity among men 319. It is a sin against God and contempt done vnto his good gifts not to make vse and profit of them 320. Gods children ought to make vse of their Ministers gifts in priuate 321. That gift is to be esteemed best which edifies most 287. 291. God Why he euen the whole Trinity is called Father 148. His loue is vnchangeable 180. 340. The knowledg of his omni-presence omniscience is of great necessity and vse 67. 70. He hates and is seuere against the sins euen of his owne people 95. Gods seruants in priuate may forbeare to reprooue some 293. Grace The loue of God in Christ to vs is most free 14 Grace and the meanes therof is highly to be esteemed 53. Grace may be knowne 463. Notes whereby grace may be knowne 468. The diuersity of the gifts of God in men commeth of his free disposition 308. H. Hardnesse of heart Wicked men harden themselues in sin euen by the Word 57 58. They are apt to harden their owne hearts against Gods corrections 402. Hearing A great sin to heare with delight filthy songs and talke 88. The necessity of constant hearing of the word 278. Cautions and encouragements for them that follow Sermons on the weeke daies 240. Heare as oft as thou mayst 172. What behauiour is fittest at the hearing of the Word preached 125 126. 134. The best way to win others to God is to draw them to heare 246. Hearers Be willing to heare one truth as well as another 59. A good signe to like that Ministry best that doth most effectually discouer to a man his sin 112 113. Examine that that is taught
gifts is in respect of the benefit we receiue by the gift and the fruits and consequents of it For first whereas all worldly benefits yea and many excellent gifts of Gods spirit also a man may enioy and perish with them as Esau Saul and Iudas did this whosoeuer receiueth can neuer perish Iob. 3. 16. whosoeuer beleeueth in him shall not perish but haue life euerlasting 2. All other gifts and benefits proceed from this as from their fountaine or else they are no blessings nor can doe vs any good Earthly blessings we haue no title to neither can they doe vs any good without wee haue him also and them for him and his sake him hath he appointed heire of all things saith the Apostle Heb. 12. and God hath created them to be receiued with thanksgiuing saith he 1. Tim. 4. 3 of them which beleeue and know the truth nor spiritual blessings neither he hath blessed vs with all spirituall blessings in heauenly places in Christ saith Paul Eph. 1. 3. in which respect also the Apostle saith that for all blessings we must giue thankes to God the Father by him Col. 3. 17. and Heb. 13. 15. By him let vs offer the sacrifice of prayse to God continually 3. If we haue this gift we may be sure neuer to want any other blessing that shall be good for vs how shall he not with him also saith the Apostle Rom. 8. 32 freely giue vs all things and so saith our Sauiour also Mat. 6. 33. seeke you first the Kingdome of God and his righteousnes and all these things shall be added vnto you The third reason whereby this may appeare to be the greatest of all gifts is in respect of the freenesse of this gift This giues great price and value to euery gift the more free it is the more it is esteemed Now of all the gifts that euer God bestowed vpon man this was the freest gift First nothing neither the good workes he fore-saw we should doe nor the faith he fore-saw we should haue mooued him at the first to finde out this way for our saluation and to purpose to bestow this gift vpon vs but his owne good pleasure onely and free grace He predestinated vs vnto the adoption of children by Iesus Christ vnto himselfe saith the Apostle Ephe. 1. 5. according to the good pleasure of his will 2. Nothing mooued him to giue and bestow this gift vpon vs but his owne good pleasure and free grace for what was there in them vpon whom he bâ—…stowed it to deserue it by Consider who they were He bestowed not his gift onely vpon some rare persons for their pietie and holinesse as Abraham Iob Mary though if he had it had beene free enough for there was nothing in them to deserue it but vpon vs all Rom. 8. 32. vpon the world Ioh. 3. 16. and what could there be in the world to deserue such a gift 〈◊〉 Ioh. 5. 19. The whole world lies in wickednesse It is therefore to be obserued that the Lord that the freenesse of this gift might be the better acknowledged sent his Sonne at that time when all things in the Church and Common-wealth amongst his owne people were most corrupt and out of order This greatly amplifies the loue of God in this gift Rom. 5. 8. God commendeth his loue towards vs in that when we were yet sinners and enemies also ver 10. Christ died for vs. Thirdly nothing he requires at our hands for the making of this gift our owne but onely that we should feele the need of it and receiue it at his hands He cryes Esa. 55. 1. Hoe euery one that thirsteth come and Ioh. 1. 12. as many as receiued him to them he gaue power to become the Sons of God The Vse of this doctrine is First to teach vs not to rest contented nor to blesse our selues in any blessing or token of Gods fauour we haue receiued till we be assured that God hath giuen vs his owne Sonne This is the only sound cause of ioy Esa. 9. 3. 6. esteeme basely of all other things in comparison of this as Paul did Phil. 3. 8. no other blessing may giue vs iust cause of ioy but this onely Luke 10. 20. in this reioyce not c. but rather reioyce because your names c. for this is the onely certaine and infallible argument of Gods fauour no outward thing can assure thee of it No man knoweth either loue or hatred by all that is before them all things come alike to all saith Salomon Eccl. 9. 1 2. Esau had all outward blessings in farre greater plenty then Iacob had and yet as it is said Mal. 1. 3. Rom. 9. 13. God hated him Then onely shall we be truly thankefull to God and loue him heartily when we can be perswaded he hath so loued vs as to redeeme vs by his Sonne from hell when we can say to him as Dauid doth Psal. 86. 12 13. I will praise thee Oh Lord my God with all mine heart and I will glorifie thy Name for euermore For great is thy mercy toward me and thou hast deliuered my soule from the lowest hell 2. To confirme vs against desperation Hath the Lord so loued the world that he gaue his Sonne to that end that whosoeuer c. not excepting nor excluding thee but offering him vniuersally Iohn 3 16. 2. Yea commanded that to thee in particular in the Ministery of the Gospel he should be offered Marke 16. 15. Preach the Gospell saith he to euery creature 3. Yea commanded thee in particular to beleeue that he belongs to thee that he dyed for thee 1. Iohn 3. 23. This is his commandement that we should beleeue c. 4. Requiring nothing at thy hands to make this gift thine owne but onely to accept and take it at his hands Iohn 1. 12. 5. So desirous that thou mayst haue the benefit of this gift that he hath reuealed in his word that of all thy sins and rebellions he takes this for the worst and accounteth it the most hainous if thou wilt not beleeue and take this gift of him The Holy Ghost shall conuince the world saith our Sauiour himselfe Iohn 16. 9. Of sinne because they beleeue not on me and wilt thou yet doubt that he loueth thee not wilt not thou beleeue that he meaneth as he sayeth and that in this inestimable loue of his he had respect vnto thee as well as vnto any other 3. To teach vs to inquire how we may know that this gift belongeth to vs the rather because it is certaine it belongs not to all Iohn 17. 9. I pray not for the world no not to all that pretend title to it and seeme very that it is theirs Mat. 7. 21. Not euery one that saith Lord Lord shall enter into the Kingdome of heauen Three notes we shall try by whether we haue indeed receiued this gift 1. No man ordinarily comes to Christ till the law hath schooled him and brought
to vse as a reason of all our petitions Matth. 6. 13. For thine is the kingdome and the power and the glory for euer And in that of the Apostle Romanes 11. 36. For of him and through him and to him are all things to whom bee glory for euer Therefore saith he 2. Tim. 2. 20. In a great house there are not onely vessells of gold and of siluer but also of wood and of earth some to honour and some to dishonour The lewdest men are Gods vessells and such as he hath necessary vse of 2. The speciall and fatherly affection he beares to his children iâ—… Christ as there is no wise and good Father but how many how great or publike soeuer his affaires be in the midst of them all he will haue a speciall care of his own children haue them in speciall remembrance so is it with our heauenly Father the very haires of your head are numbred Mat. 10. 30. And he is the Sauiour or preseruer of all men specially of those that beleeue 1. Tim. 4. 10. The Vses of this Doctrine are of two sorts 1. More generall 2. More speciall The generall Vse is this Labour to be fully perswaded of this truth Iob 5. 27. Heare thou it and know it for thy good and to see and discerne this prouidence of God in all thy waies and in all things that haue befalne thee in the whole course of thy life in thy wealth and pouertie good and ill successes marriage children dwellings credit discredit health sickenesse life and death This is Salomons counsell Pro. 3. 6. In all thy waies acknowledge him Thus did Dauid Psal. 139. 3. Thou compassest my paths and my lying downe and art accustomed to all my waies And this will yeeld vnto a man many vnspeakeable comforts Some few of those many I will name vnto you and they shall serue for those more speciall vses I told you this Doctrine serued vnto 1. To perswade vs to the vse of prayer They that are assured God by his prouidence ordereth all things and the good successe of euery thing we take in hand depends vpon his prouidence must needs be carefull to commend the successe of euery thing they take in hand vnto God by prayer Our Sauiour teacheth vs to vse this as a reason why we begge all good things of God because his is the kingdome and the power Matth. 6. 13. When Abrahams seruant was to take a iourney he commends it to God by prayer Gen. 24. 12. When Nehemiah was to make a suit to the King his Master he commends it to God by prayer Neh. 1. 11. and 2. 4. When Christ was to feede the people he commends the creatures to Gods blessing by prayer Matth. 14. 19. Yea the Apostle saith that marriage and euery creature of God is sanctified to vs by the Word and prayer 1. Tim. 4 5. And on the contrary side the chiefe or onely cause why men neglect to pray is that men know not or beleeue not this Doctrine of Gods prouidence when Dauid had said that the foole saith in his heart there is no God Psalme 14. 1. he giue this for one reason to prooue it verse 4. they call not vpon the Lord. 2. It will free the heart from those cares wherewith it is wont to be disquieted and vexed about the successe and euent of things The time and successe of euery thing and action is appointed of God and depends wholly on his prouidence To euery thing there is a season appointed of God he meanes a time to euery purpose vnder the heauen as Salomon sheweth at large Eccles. 3. 1 8. And thereupon he inferreth verse 9. What profit hath he that worketh in that wherein he laboureth seeing things doe not depend only or principally vpon the labour or endeauour of any man It is therefore a vaine thing for men to disquiet themselues with care of the successe of things a man must do his duty inioyned him of God and with a quiet and cheerefull heart commit the successe vnto him alone Many haue no heart to doe good duties God calls them vnto because they can see no likelihood of good successe many vexe themselues with care and feare of that that may fall out hereafter He that truely is perswaded of Gods prouidence is free from this care when he hath done his duty and commended the matter to God by prayer he casts his care for the successe wholly vpon God to whom onely it belongs Be carefull for nothing saith the Apostle Phil. 4. 6. but in euery thing by prayer and supplication with thankesgiuing let your request bee made knowne vnto God Cast all your care vpon him for he careth for you 1. Pet. 5. 7. This is able to free our hearts from care concerning our children euen at the houre of death hast thou laboured to bring them them vp in Gods feare giuen them good education commended them to God cast thy care then vpon him 3. It will worke patience in all afflictions I was dumbe I opened not my mouth because thou didst it Psal. 39. 9. See a notable example for this 2. Sam. 16. 10. Who dare then say wherefore hast thou done so See the vse Iob makes of this in affliction Iob 1. 20. 22. 1. It kept him from charging God foolishly 2. It made him rent his garment shaue his head fall downe to the ground and worship God 3. It made him giue thankes this was much but no more then his duty 1. Thes. 5. 18. In all things giue thankes He knew that sith God the ordering of it it should tend to his good in the end 2. Sam. â—…6 12. It may be the Lord will looke vpon mine affliction and doe me good for his cursing this day 4. It workes security in the heart and quietnesse from all feare of wicked men and of Sathan himselfe And it is not possible that any who considers rightly how infinite dangers his life is subiect to how many witches how many vile men there be should be without continuall feare were it not for this For what is it that preserues vs from danger surely the Lords prouidence 1. He so ouer-rules their hearts for without him neither Sathan nor wicked men can mooue in him all liue and moue and haue their being Act. 17. 28. that they haue not so much as a will or desire to practise any mischiefe against vs Exod. 34. 24. No man shall desire thy Land 2. He watcheth and keepeth vs and our houses Behold he that keepeth Israel shall neither slumber nor sleepe The Lord is thy keeper Psal. 121 4 5. He watâ—…heth vs when we are asleepe and protecteth vs from many vnknowne dangers without any care or forecast of ours when Ioseph was asleepe he admonisheth him of the danger they were in Matth. 2. 13. This is that that Iob professeth that in the daies of his youth and prosperity Gods secret for so it is in the originall was vpon his tabernacle that is
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
speech of a Cain Gen. 4. 9. Am I my brothers keeper Lecture the fiftieth Aprill 17. 1610. IOHN IIII. XXVIII IT followeth now that we come to the second point wherein this Woman shewed her zeale viz. in leauing her payle behind her And that we may ground our instruction well from this example obserue in it these points 1. She came for water and therefore sure had need and vse of water for some businesses she had to doe at home 2. Yet she leaueth both her water and her payle and the businesse she had to do at home 3. Why did she so Surely her heart was so taken vp with ioy that she knew Christ and with zealous desire to make him knowne to her neighbours that she came carelesse and forgetfull both of her water and of her payle and worldly businesse 2. Though it was not vnlawfull for her after she knew Christ to follow her worldly businesse yet she knew by doing it at this time she should haue sinned because shee should haue neglected a greater duty then the carrying home of her water or doing other of her worldly businesse she feared that she could not haue brought her neighbours soone enough to Christ if she had gone home with her water and therefore she had rather neglect both her water and her payle and the businesse she had to doe at home then to neglect a worke of farre greater importance euen the drawing of her neighbours to Christ. The Doctrine then that we haue to learne from this example is this That the man that knoweth Christ aright and is truely conuerted careth lesse for worldly things then he did before Before we confirme this Doctrine to preuent the mistaking of it two things must be obserued 1. Shee was not bound now she had found Christ and knew him to her comfort to forsake the world quite and giue ouer her worldly businesse There is no opposition betweene these things so as it should be necessary for all that desire to serue God and seeke his kingdome to giue ouer their worldly callings neither is this the way to perfection as Papists haue dreamed No man hath warrant to spend his whole time in priuate deuotion vpon pretence that he will forsake the world Indeed the Minister should say as the Apostles doe Acts 6. 4. Wee will giue our selues continually to prayer and to the ministration of the Word But no other Christian neede say so but rather should seeke to liue in such a calling as wherein he may haue somewhat else to imploy himselfe in for the profit of others Ezek. 18. 18. Because he hath not done good among his people he shall dye in his iniquity Christ vseth not to draw men from their callings but such onely as he chooseth to be his Ministers when the man that was dispossessed would haue continued with him he sent him away saying returne to thine own house Luk. 8. 38 39. The true cause why most men and women by following their worldly businesse loose all grace and become so earthly minded is not in their worldly callings but in themselues and their owne corruption There haue beene Christians that haue had great dealings in the world yet daily serued God and receiued thereby no decay of grace for in them they serued the Lord Christ Colos. 3. 24. Let Ioseph be an example for men in this case he had great dealings in the world both while he was in Potiphars house and specially afterward yet continued he a very religious and holy man And for women Let her be an example that is mentioned Pro. 31. A better huswife cannot be found verse 13. 15. 27. Yet her chiefe praise is this that she was a woman very religious verse 30. And therefore the Apostle speaketh to a Christian seruant hauing an Infidell to his master whose condition in that respect was hardest of all other 1. Cor. 7. 21. Art thou called being a seruant care not for it 2. She was not bound now she knew Christ to her comfort to cast away her payle now she had found this treasure to cast away her worldly goods Nay Religion bindeth a man to be a good husband to seeke to preserue and increase also that estate that God hath giuen him The eighth commandement that bindeth a man not to impaire but to increase so far as in him lyeth the good estate of his neighbour bindeth him much more to haue a care of his owne estate It is not lawfull for a man to be carelesse of his estate no not vpon pretence of charity or mercifulnesse to the poore as is plaine by that strait charge that is so often giuen vs to take heed how we become sureties for another man Pro. 11. 15. and 20. 18 and 22. 26. yea euen in releeuing the Saints we must haue respect to our ability Acts 11. 29. The goods that any man hath are not his owne but they are Gods gifts the siluer is mine and the gold is mine saith the Lord of hoasts Hag. 2. 9. and he is but the steward of them and shall be called to account how he hath vsed them My meate also which I gaue thee fine flowre oyle and hony wherewith I sed thee thou hast euen set it before them for a sweet sauour Ezek. 16. 19. And therefore to cast any of them away euen the least bit of bread oh that our gamesters and drunkards and Prodigals could beleeue this is a sin against God And that is the reason of that law Deut. 20. 19. Thou shalt not destroy the trees for thou mayest eate of them and of that commandement of our Sauiour Ioh. 6. 12. Gather vp the fragments that remaine that nothing bee lost These two points being thus premised let vs now proceed to the confirmation of the Doctrine This is a certaine fruit and sure note of a true Conuert he maketh not that account of worldly things as he did before But as the loue of worldly riches when it once seizeth vpon any heart it presently decayeth grace in it and draweth it away from the loue of heauenly things Matth. 13. 22. The cares of this world and the deceitfulnesse of riches choke the Word and maketh it vnfruitfull So on the other side when once God hath giuen a man a true taste and loue of heauenly things he shall grow to adistaste and light regard of worldly comforts Yea according to the measure of a mans inward loue and ioy he taketh in heauenly things shall his neglect and contempt of the world be in him The expectation and desire Abraham had of heauen made him willing to leaue his owne countrey and to continue out of it all his time The Church is said Apoc. 12. 1. To haue the moone vnder her feet that is all worldly things which like the Moone are subiect to continuall change The power that Gods grace hath this way may bee obserued in three points 1. It maketh a man willing to part with whatsoeuer is dearest to him in the world
the worke of the Ministry must be like vnto the housholder which hath a treasury of good prouision in himselfe and bringeth forth of it things both old and new Matth. 13. 52. This I thought needfull to stand vpon because I finde that those Ministers of all others are most vehement and bitter in complaining of their people for going from them who are either vtterly vnable to teach profitably and take vpon them to flye before they haue wings or such as are idle men and make no conscience to stirre vp that gift that God hath bestowed vpon them 3. The last direction I haue to giue to such Pastours is this That if they see cause to iudge that such as leaue them sometimes doe it without contempt of their Ministry in a dutifull manner seeking nothing in it but their profit and growth in grace and that they doe indeede profit by another more than they did by themselues that they are much bettered in knowledge zealous loue to the Word reformation of life conscience of all their waies since they went to heare such a man then take heed thou repine not at it but reioyce heartily that this worke is wrought in them though not by thy selfe Remember the doctrine that thou hast now heard Yea say they were such as left thee with some contempt yet if they profit more by another than by thee thou shouldest be willing to take knowledge of the good things that are euen in thine enemy and to reioyce in them also The Corinthians began to despise Pauls Ministry and to entertaine false Apostles that sought to disgrace him and yet doth he take knowledge of the good things were in them and praiseth God for them also 1 Cor. 1. 4 5. The like example he giueth vs also he reioyceth that Christ was preached euen by them who though they had good gifts and did both for matter and method teach profitably yet had naughty hearts and preached out of enuy and desire to add affliction vnto his bonds Phil. 1. 15 16 18. Lecture the fiftieth ninth Iune 24. 1610. IOHN IIII. XXXII XXXIV FOlloweth the fourth Property of true zeale to bee obserued in this example of our blessed Sauiour Though he had spent much time already in instructing the Woman yet as if he had done nothing hitherto he earnestly desires to do more Yea he professeth it was his meate to finish and perfect his fathers worke He that hath true zeale will not rest in any thing he hath already done but will still endeauour to goe forward and to be better than he hath beene and to finish his worke well Two branches there are you see of this property 1. He that hath any true zeale in him is carefull to grow and goe forward there is no one more essentiall property of true zeale than this desire to grow See a plaine example of this in Paul he had attained to a great measure and done much seruice to God yet heare what he saith Phil. 3. 13 14. I count not my selfe that I haue attained to perfection but one thing I doe as if he should say This is all my perfection I forget that that is behinde and endeauour my selfe to that which is before and follow hard toward the marke There is no certainer a signe that a man hath sauing grace in him than this when he earnestly desireth and endeauoureth to haue more grace They that haue had most store of grace haue euer beene most couetous and greedy to get more as none are so desirous of riches as they that haue most wealth nor any so desirous of knowledge as the best learned It is made a title of the seruants of God to hunger and thirst after righteousnesse Matth. 5. 〈◊〉 See an experiment of this in Dauid how he hungred after the sauing knowledge of Gods will Open thou mine eyes saith he that I may behold wondrous things out of thy Law Teach me thy statutes make mee to vnderstand the way of thy precepts Psalme 119. 18. 26 27. 2. His chiefe care is to finish his worke well This wee may see in Paul Acts 20. 24. I passe not at all I care not what I endure so I may fulfill my course with ioy And it is noted by the Holy Ghost of the best of Gods seruants that they neuer shewed such zeale and faithfulnesse in the worke of the Lord as when they were neare their end when they saw they were not to continue long Iacob Moses Ioshua Dauid Peter shewed more care of the Church and zeale of Gods glory toward their end than euer they did before Yea our Sauiour was neuer so zealous and painefull in instructing and praying for his Disciples as he was a little before his death See what he saith of this Ioh. 9. 4. I must worke the workes of him that sent me while it is day the night commeth when no man can worke And see what he did also how he doubled his diligence in preaching and praying for his Church immediately before his Passion In the day time euery day he was teaching in the Temple and at night he went out and abode in the Mount of Oliues And all the people came early in the morning to him in the Temple to heare him Luke 21. 37 38. To reprooue such as stand at a stay and thinke they haue done enough It is a certaine signe of a man that is but luke-warme in Religion when he thinketh he hath grace enough when he hath no desire nor vseth any endeauour to get more grace Thus is the luke-warme Laodicean described Apoc. 3. 16 17. he said he was rich and encreased with goods and had neede of nothing It is not possible but he that hath any soundnesse of grace in him must needs haue in him a desire to grow As in the naturall body euery member groweth till it come to full stature so is it in the mysticall body of Christ Col. 2. 19. All the body furnished and knit together by ioynts and bands increaseth with the increasing of God Iohn 15. 2. Euery branch that beareth fruit he purgeth it that it may beare more fruit Therefore though the Thessalonians were grown so farre that the Apostle praiseth God for their effectuall faith and diligent loue and patient hope 1. Thess. 1. 3. and saith of them that their faith grew exceedingly and their loue one toward another abounded 2. Thess. 1. 3. yet he earnestly exhorteth and beseecheth them that they would increase more and more 1. Thess. 4. 1. 10. 2. For conuincing of their errour that seeke to iustifie many corruptions both in manners and religion by this Argument In such and such a mans dayes such things were vsed and I hope he was a learned man and a good man and why may they not then be vsed now To these men I answer First that it hath beene an old tricke of hypocrites to pretend great reuerence and respect to the seruants of God that are dead when their credit might
10. And when he exhorts them to vnity and loue he tells them first they must with all holinesse and meekenesse and long suffering forbeare one another or else they can neuer keepe the vnity of the spirit in the bond of peace Ephes. 4. 2 3. And when he had exhorted them Phil. 2. 2. to be of one accord and of one minde he tels them verse 3. that if they would doe so they must in lowlines of minde each esteeme other better then himselfe 3. If we would all of vs striue to be zealous of Gods glory and carefull to set forward his worke The true way to haue peace on earth is to giue glory to God on high Luke 〈◊〉 14. Lecture the sixty sixth September 18. 1610. IOHN IIII. XXXVI XXXVIII THe Vse that the people of God that are hearers of the Word are to make of the former Doctrine is this That seeing there ought to be no emulation among the faithfull Ministers of Christ but how great inequality soeuer there be in their gifts or in the fruit of their labours or how great difference soeuer there be among them in iudgement yet they ought all to loue and esteeme one of another That therefore the people of God ought to esteeme and reuerence all Gods faithfull Ministers heare all reioyce in all praise God for all notwithstanding any diuersity of gifts or difference in iudgement that they may discerne among them That as it is made a note of a mans sincerity in the loue of the Saints when he loueth all the Saints Ephes. 1. 15. Colos. 1. 4. Philem 5. because it is euident such a one loueth a righteous man in the name of a righteous man not in any carnall respect Matth. 10. 41. so this is a note of a mans sincerity in his loue to Gods Ministers when he loueth all Gods Ministers because this sheweth he loueth a Prophet in the name of a Prophet and not in any carnall respect Matth. 10 41. True it is that Christians may acknowledge a difference in the gifts of Teachers and preferre one before another yea they should seeke to haue iudgement that they may be able to doe it It is Pauls prayer for the Philippians Philip. 1. 9 10. This I pray that your loue may abound yet more and more in knowledge and in all iudgement that yee may discerne the things that excell Yea they may desire to enioy the benefit of the best gifts to heare him that hath the best gifts The speech of the Apostle is generall not to the Ministers onely but to the people in the Church of Corinth 1. Corinthians 12. 31. Desire euen with zeale and holy emulation the best gifts And the rule which you should follow in discerning who hath the best and excellentest gifts is this As in generall all men ought to esteeme that the best gift whereby the Church is most edified it is the Apostles reason 1. Cor. 14. 4. He that prophesieth is greater than he that speaketh with strange tongues because he edifieth the Church more So in particular euery man is bound to be most thankefull to God for and esteeme best of that Ministry whereby himselfe hath receiued most good By this reason Paul challengeth respect and reuerence among the Corinthians aboue other Teachers 1 Cor. 4. 15. Though yee haue ten thousand instructers in Christ yee haue not many fathers Thou hast cause to say He is a good Preacher by whom thou findest thou hast profited in knowledge and grace whatsoeuer other men think of him Thou maist say as 1. Cor. 9. 2. If he be not a good Preacher vnto others yet doubtlesse he is vnto me And indeed he onely is able truely to commend a Preacher that can shew â—…e hath profited and receiued good by his Ministry when not his tongue onely but his life commendeth his Teacher when the knowledge faith and sanctification thou hast receiued by his Ministry commends him then thou commendest him well 2. Cor. 3. 2. Ye are our Epistle of recommendation written in our hearts that is wherein we doe inwardly and heartily reioyce which is vnderstood and read of all men 2. Yea more than that euery Christian should desire to heare such to liue vnder such a Ministry as he may profit by It should not content a man that the Ministry he liueth vnder is a preaching Ministry vnlesse it be such a one as he may profit by such a one as if he be but a babe in Christ can giue him milke speake to his capacity teach him plainely and familiarly and such a one as if he be past a childe growne to further ripenesse is able to giue him stronger meate It is noted for a property of the ordinance of God that it is able to build further to goe forward with Gods building Acts 20. 32. And Gods people should desire the sincere milke of the Word that they might grow thereby 1. Pet. 2. 2. Many Christians doubtlesse are too indifferent in this point they respect not this in the Ministry they liue vnder though it be such as they cannot profit by they care not they grieue not they seeke not further they make Gods seruice nothing but a matter of formality and indifferency And this indifference in the people maketh many Ministers more idle and carelesse in stirring vp Gods gifts in themselues than otherwise they would be But though the people may acknowledge a difference in the gifts of Teachers and ought not to rest in any Ministry they cannot profit by yet are they not to despise any Many hearers offend much in a partiall and factious estimation they haue the Ministers of the Gospell in And this partiality I finde ariseth from two grounds 1. The respect they haue to difference of iudgement that is among vs in smaller matters such as I spake of the last day for in this respect there be many that affect such onely as are of their owne mindes with the dislike of all others that are of another iudgement One sort haue this preiudice against them that dislike the ceremonies that for that very cause they despise them refuse to heare them speake all euill of them whatsoeuer their gifts or doctrine or life be Another sort conceiue such a dislike against them that are conformable as they will not acknowledge nor make vse of the excellent gifts God hath bestowed vpon such onely for this cause 2. The second ground of this partiality is the respect they haue to the great difference of gifts that is among Preachers and in respect of this there be many that will heare and follow and admire some teachers whom they iudge to be of excellent gifts but despise and contemne all others This factious disposition in the hearers of Gods Word hath in all ages beene the cause of much confusion in the Church of God and greatly hindred the fruit of the Gospell of Christ. So when Paul complaineth 1. Cor. 1. 11. that hee heard there were contentions among them he giueth
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
and strange though it be indeed of lesse worth than the other Though Manna were the excellentest foode that euer mortall man did liue vpon yet when the Israelites had beene vsed to it a while they loathed it and preferred the fish and cucumbers and onions and garlicke of Egypt before it Num. 11. 5 6. Of this corruption the Apostle speaketh 2. Tim. 4. 3. Men will not endure wholesome doctrine and why so They haue itching eares and will after their lusts get them an heape of Teachers Their owne foode be it neuer so wholesome they cannot endure they must haue variety that that is new and strange and that not because they may profit more by them than by their owne as sometimes it falleth out but onely to feede this itching humour of curiositie This is the cause why the Apostle is so earnest with the people euen with the people of God with good people to esteeme well of their owne Pastours And wee beseech you brethren know them which labour among you and are ouer you in the Lord 1. Thess. 5. 12. Obey them which haue the rule ouer you for they watch for your soules as they that must giue account Heb. 13. 17. The fourth and last Reason is the selfe-loue that is in all men by nature and great desire to be flattered in their sinnes For the Minister that hath liued long among them knoweth them better than any stranger and is able more particularly to touch and reproue their sinnes If he in his doctrine do but come neare any corruption they know themselues guilty of though he know no such thing by them nor once thinke of them they iudge presently he aymeth at them he intendeth to disgrace them Though a stranger inueigh against their sinnes euery whit as particularly and sharpely as their owne Pastour yet because they thinke he knoweth nothing by them he aymeth not at them they can take it in good part and commend him too This was the cause of the hatred Ahab bare both to Eliah 1. Reg. 21. 20. and to Micaiah 1. Reg. 22. 8. We haue heard the foure Reasons of the Doctrine let vs now come to the Vses of it For it is a Doctrine of good Vse both for vs Ministers and for all you that are the people of God 1. For vs that are Ministers This Doctrine serueth to exhort vs to vse all good meanes to preserue the credit and estimation of our persons in the hearts of Gods people This we are bound to doe 1. Tim. 4. 12. Let no man despise thy youth Tit. 2. 15. See that no man despise thee For if we lose our reuerence and estimation in the hearts of Gods people our Doctrine will do them no good And we may perceiue by this Doctrine how apt the people are to despise vs specially when we haue liued long amongst them It standeth vs vpon therefore so much the more carefully to vse all good meanes whereby we may maintaine our estimation in their hearts And I finde in Gods Word three speciall meanes whereby this may be done First by our Diligence and Care to teach profitably That is the chiefe thing that will procure vs reuerence and estimation if we doe our worke well 1. Thess. 5. 13. Haue them in singular loue for their workes sake This is that that the Apostle teacheth 2. Tim. 2. 15. Study to shew thy selfe approoued vnto God a Worke-man that needeth not bee ashamed diuiding the Word of God aright And 1. Timothie 4. hauing charged Timothie verse 12. too looke to it that no man despise his Youth he telleth him by what meanes he may preserue his Person and Ministry from contempt and disdaine verse 13. and standeth principally vpon this Giue attendance to reading to exhortation and to doctrine Verse 14. Despise not the â—…ift that is in thee but stirre it vp and seeke to increase it And addeth verse 15. These things exercise and giue thy selfe vnto them that it may bee seene how thou profitest among all men If this care and conscience be in vs we shall be sure to haue honour though Sathan and all the world should conspire to disgrace vs A Prophet a true and faithfull Prophet he meanes is not without honour Matth. 13. 57. Mar. 6. 4. If this be wanting no wealth no titles no hospitality no good workes we can doe will be able to preserue vs from contempt The second meanes is by our faithfulnesse in our ministry This differeth from the former for a man may be a diligent and very sufficient Teacher and yet not faithfull in his Ministry This is faithfulnesse when we are carefull to deliuer the whole counsell of God to his people not concealing any part of it for fauour or feare of any man Ier. 23. 28. He that hath my Word let him speake my Word faithfully 1. Cor. 4. 2. It is required of Gods Stewards that euery man be found faithfull 2. Tim. 2. 2. What things thou hast heard of me the same deliuer to faithfull men which shall be able to teach others This hath great force to procure vs reuerence in the hearts of all men When the Pharisees would giue a reason of the reuerence they pretended to beare to our Sauiour they giue this Matth. 22. 16. Master we know that thou are true and teachest the way of God truly neither carest for any man for thou considerest not the person of man And when the Apostle chargeth Titus to looke to it that no man despise him he prescribeth him this way to keepe himselfe from contempt Tit. 2. 15. These things speake and exhort and rebuke with all authority see that no man despise thee Titus might haue said This was a strange direction this is the way rather to procure vs the contempt and hatred of all men if we shall not only teach such particular duties as he had mentioned before but apply them also so particularly by exhorting and rebuking men specially if we do it with such authority and boldnesse as thou speakest off No saith the Apostle feare it not this will gaine thee estimation and honour in the hearts of men yea of all men yea euen of them that were most offended with thee for thy faithfulnesse if they belong to God And this is that that Salomon saith Pro. 28. 23. He that rebuketh a man shall finde more fauour at the length than he that flattereth with his tongue On the other side if a man will make himselfe a base vnderling to any in the matter of his Ministry so as he dareth not deliuer some parts of Gods truth he dareth not reproue some faults for feare of man if he had all the learning in the world yet shall he haue no true honour for thus saith the Lord speaking to the Priests and Teachers of his People Mal. 2. 9. Therefore haue I also made you to be despised and vile before all the People because you haue not kept my waies but haue beene partiall in the
voice not for the loudnesse of his voice but for the feruency of his spirit that made him cry so loud Psal. 55. 17. The effectuall seruent prayer of arighteous man auaileth much Iames 5. 16. Lecture the eightie nine Iune 11. 1611. IOHN IIII. XL VIII L. IT followeth now to consider why and for what fault our Sauiour thus rebuketh this Ruler And we shall finde that his sinne that he rebuked him for was his infidelity Except yee see signes and wonders yee will not beleeue As if he should say I can doe thee no good except thou hadst Faith but you neither thou nor thy nation haue any true faith you do not beleeue me to be Christ the Sauiour of the world as the Samaritans of Sychar did nay which is worse you will not beleeue you are obstinate in your infidelity God hath sufficiently by his Word and by the Ministry of Iohn Baptist manifested me to be the Messiah but that will not serue your turne you will not beleeue except you haue miracles to confirme it yea I haue already by many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of but that will not serue your turne neither vnlesse you may see with your own eyes yee will not beleeue Nay you haue at least many of you seene my miracles your selues yet will not that serue neither but vnlesse you may see signes and wonders that is miracles of all sorts many miracles yee will not beleeue So that we haue in this reproofe that our Sauiour giues to this great man foure principall points to be obserued First that the infidelity of the Iewes is the onely sinne that Christ here reproueth in them that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him when he besought him to come downe and heale his sonne Christ returnes him this answer You beleeue not you haue no faith As if he should say I can doe you no good vnlesse you did beleeue in me Secondly the argument whereby Christ conuinceth the Iewes of infidelity and proues them to haue no true faith which is this because except they might see signes and wonders they could not be lieue Thirdly that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it Except ye see signes and wonders ye will not belieue Fourthly that though this was the sinne not of this Ruler only but of all the Iewes common to him with his whole Nation yet Christ counts that no excuse to his sinne but checks and rebukes him for it neuerthelesse nay he so speakes of it as it may appeare he hated this sinne the more because it was vitium gentis and he dislikes him the more and iudged him the more vnworthy to receiue helpe from him because he and his nation were guilty of this sinne Therefore purposing to check him the more sharply speaking to him alone he speaks in words of the second person plurall Except ye see c. Now of these foure points we will speake in order And first in that Christ speaks here of infidelity as the chiefe sinne of the Iewes as of that that did most prouoke God against them that that did stop the streame of Gods mercy and as it were dis-enable Christ from doing the good that he desired This Doctrine doth arise for our instruction That no sinne offends God so much as infidelity when men will not belieue his Word no sinne is such a barre to all Gods mercies as this See the proofe of this Doctrine both in the examples of wicked men and of Gods deare children For the wicked we haue two famous examples in the Old Testament and two other in the New The first is in the Israelites that perished in the wildernesse Many grieuous sinnes they were guilty of but none prouoked God to wrath so much none were such barres to Gods mercy towards them as their infidelity When the Lord had said he would giue them such abundance of flesh as they should haue enough to eat Num. 11. 18 20. Not one or two dayes or fiue or ten dayes or twenty dayes but for a whole moneth together they said among themselues Can God prepare a table in the wildernesse Can he prepare flesh for his people Psal. 78. 19 20. They did not as it may seeme by the acknowledgement they made Vers. 20. absolutely deny that that God had said as many now adayes will doe but onely made a question and doubt of it but marke what followed Psal. 78 21. Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel Why what was the cause He had told vs before in the beginning of the 21. Verse But because he would haue vs in any case marke this well he repeats it againe in the 22. Uerse because they belieued not in God and trusted not in his helpe And whereas God did sweare vnto their fathers that he would giue the Land of Canaan to them and their seed after them Deut. 1. 8. we shall find that there were but two onely Caleb and Ioshua of all those that came out of the Land of Egypt that entred into it What was the cause Surely they had many sinnes they sinned in Idolatry they sinned in Whoredome and many other wayes but of all other sinnes that that most prouoked God that that barred them out of the promised Land was their Vnbeliefe as the Apostle plainly affirmes Heb. 3. 19. So we see they could not enter in because of Vnbeliefe The other example we haue of this kinde in the Old Testament is of a Prince of Israel a great man vnder Ioram the King of whom we read 2 King 7. when he had heard Elisha whom he knew to be the Lords Prophet and to speake from the mouth of the Lord say in the time of a great famine To morrow this time a measure of fine flowre shall be sold for a sheckle and two measures of barley for a sheckle in the gate of Saâ—…aria 2 King 7. 1. The Prince did not absolutely contradict that which the Prophet had said in the Name of the Lord as many now adayes will do but onely doubted of it and made a question of it Though the Lord said he should make windowes in the heauen could this come to passe 2 Kings 7. 2. But marke what followed The Prophet in Gods Name threatned he should see it for the increase of his misery but he should not eat thereof Verse 2. and so indeed it came to passe for he died a strange and base death for the people trode vpon him in the gate and be died Ver. 20. The examples we haue of this kind in the New Testament are two First the men of Nazaret of whom we read that though Christ desired out of the loue he bare to the place of his education to do good among them yet he could do no great works there Mar. 6. 5.
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