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
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
condemnation If 〈◊〉 saith the Apostle 1. Pet. 4 11. let him speake as the oracles of God 〈◊〉 is vsually a slander Many will obiect against the Preacher thus I know he meant me yea he soâ—…spake as many in the Church knew hee meant me and what call you this but malice if he had loued me he would haue told me in priuate To these men I say 1. A Minister is not bound in reproouing sinne to beate the ayre but he may in his reproofes meane and intend to touch such as heare him yea it is his duty to bring his doctrine home as particularly as he can to the conscience of euery one that heares him like a good steward to giue vnto euery one his owne portion Luke 12. 42. 2. Admit he had spoken out of malice yet if he haue spoken nothing but vpon good warrant of Gods Word and thy heart be so disquieted by it surely thy case is fearefull Gods people haue euer beene wont to finde comfort in his Word euen in that part of it that hath most galled them by discouering to them their sinnes Let the righteous smite me saith Dauid Psal. 141. 5. it shall be a kindnesse and let him reprooue me it shall be as an excellent oyle And thy heart tells thee thou feelest no comfort in it but it vexeth thee so that were it not for such and such an alehouse where thou mayest finde company of thine owne minde that will take thy part in railing and scorning of the Preacher thou shouldst not know what to doe surely thy case is fearefull If thou hadst any grace in thy heart the Word of God would not be so bitter vnto thee Doe not my words saith the Lord Mic. 2. 7. doe good to him that walketh uprightly Doe they not doe him good at the heart do they not cheere and comfort him and because thou maist the better discerne of thine owne case in another mans person then in thine owne I will shew thee in a few examples what thy state is Cain was such a one as thou art for he because he could not be as well accepted as well thought on for his Religion as his brother was Gen. 4. 5. went away from Gods worship in a rage and hiâ—… countenance fell downe Ahab was such a one as thou art for he because Eliah and Micaiah dealt faithfully with him in their Ministry and effectually discouered to him his sins went neuer from their Ministry but with a discontented and vexed heart he counted them his enemies and hated them 1. King 21. â—…0 and 22. 8. The man that was possessed with a Legion of diuels was in thy case for he being in the Synagogue where Christ preached was tormented by his Ministry Luke 4. 33 34. Mar. 5. 79. Though Christ had not spoken to him in particular euer a word or once medled with him Finally the cursed Iewes that stoned blessed Stephen to death were in thy case for when they heard Stephen Acts 7. 54. They were cut to the heart and they gnashed vpon him with their teeth Lastly this serueth to discouer the sinne of such as are alwaies discontented with the length of the Sabbath and grudge that the Lord should haue one whole day in a weeke allowed vnto him That would haue the Sabbath day but foure houres long at the most euen no longer then the time is that is spent at Church vpon that day That say in their hearts as Amos 8. 5. When will the Sabbath be done that wee may set forth wheat making the Ephah small and the Shekell great and with them Mal. 1. 3. Behold what a wearines is it What a tedious thing is it to keepe a Sabbath for a whole day whereas God hath expresly commanded Exod 20. 10. That on the seuenth 〈◊〉 should doe no manner of worke but keepe it holy vnto him 〈◊〉 giuen sixe dayes to doe all that we haue to doe in and euen on the Sabbath on his owne seuenth part of the weeke allowed vs to doe workes of present necessity And what is the true cause why the Sabbath seemes to vs so long a day aboue any other Surely because we take no delight in it nor in the workes and duties of it we doe not call the Sabbath a delight as we ought to doe Esay 58. 1â—… The second Vse that this which we haue heard of the second property of 〈◊〉 zeale serueth vnto is to exhort all Gods seruants to striue against that vncheerefulnesse that they are so much subiect vnto and to labour to serue God with ioy and gladnesse of heart Say vnto thy soule as Dauid did Psal 42. 11. Why art thou so heauy O my soule and why art thou so disquieted within me Know thou that euen when thou hast most cause to be humbled and deiected in thy selfe through any affliction either outward or inward yet euen then thou art bound to striue against thy vncheerefulnesse when thou goest to doe any seruice vnto God euen in thy trembling thou shouldest reioyce Psal. 2. 11. Consider with thy selfe how great reason thou hast to doe so 1. No seruice pleaseth God so well as that which his people doe performe cheerefully and with ioy Deut. 28. 47 48. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things therefore thou shalt serue thine enemies which the Lord shall send against thee 2. The Lord is not so strict and seuere as to reiect the seruice that with a good heart we doe vnto him for the infirmities and failings that he doth discerne in it but delights in it notwithstanding Let me heare thy voice for sweet is thy voice Cant. 2. 14. And this is a iust cause of encouragement to all that feare God not onely to doe seruice vnto him but to doe it cheerefully and with gladnesse of heart As for me saith Dauid Psal. 5. 7. I will come into thy house in the multitude of thy mercy and 130. 3. 4. If thou Lord shouldst marke iniquities O Lord who should stand But there is forgiuenesse with thee that thou maist be feared 3. Thou hast cause to doubt the soundnesse of thy heart if thou canst finde no sweetnesse nor comfort in Gods Word and worship for of the godly and vpright-hearted it is oft noted that the Word of God was sweeter to them then the hony or the hony combe Psalme 9. 10. That they reioyced because with an vpright heart they had offered willingly vnto the Lord 1. Chron. 29. 9. The righteous shall be glad in the Lord and shall trust in him and all the vpright in heart shall glory Psal. 64. 10. Lecture the eight and fiftieth Iuly 17. 1610. IOHN IIII. XXXII XXXIV FOlloweth the third Property of true zeale to be obserued in this example of our blessed Sauiour He that hath true zeale reioyceth in the zeale and forwardnesse of others For this was as we heard one cause that made our Sauiour to forget both hunger
belieued and receiued in religion vpon the credit and authority of any man 1â—…0 B. Baptisme It is both vnprofitable and hurtfull to the wicked 5. The whole congregation should continue together at the Administration of it 120. It should be administred in the publike assembly 12â—… Blessing The ecclesiasticall Blessing pronounced by the Minister is not to be neglected ibid. What behauiour is fittest for the people to vse then 126. Body Care is to be had euen of our body and of the body of our neighbour 256 257. The sin of them that by disorder ouer throw their health 258. God requires bodily seruice of vs as well as spirituall 189. 190. Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men 445. Brownists See Church Their sinne is great in separating from our Churches 1â—…7 C. Calling A man may be soundly religious and yet follow diligently his wordly Calling 238. Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies 2â—…0 Calling how far it may be neglected ibid. Calling to the Ministry Wherein the inward calling doth principally consist 261. Catechising It is a profitable and necessary duty of the Minister 205. Censures of the Church The neglect of them towards scandalous sinners is a great contempt done to Gods Worship 132 133. Ceremonies Difference in iudgement about Ceremonies should not alienate the affections of brethren 301. 303. 30â—… Ceremoniall Law See Worship It was a carnall Worship 184 185. It was abrogated at Christs Passion 188. The Ceremonies were shadowes and we haue haue in our Worship the substance of that that was signified by them 186. 188. Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie 197 198 Certainty in Religion The Elect and such as haue good hearts may attaine vnto it 140 212. 214. Meanes whereby we may attaine to it 140. Comfort for Gods people that complaine they want it 215. All men are bound to seeke for it 138. 141. They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word 332. The faithfull are certaine that the Scripture is the Word of God and that it is God himselfe that speaketh to them in his Word 349. Certainty of saluation All the faithfull are not in the same measure certaine of their saluation 333. They that haue the greatest certainty are not without al doubts distrusts 333. 348. 349. Nor feele this certainty at all times 336. They that haue most assurance must yet liue in feare 334. Yet may the faithfull in this life be certaine of their saluation 334. 341. All are bound to seeke for this certainty 341. 342. The meanes wherby it may be obtained 343 The notes wherby true assurance may be discerned from that which is counterfeit 345 Comfort to the faithfull that complaine they want it 215 216. Cheerefulnesse Required in all the duties of Gods seruice 263 It is a sin in the faithfull to be vncheerefull â—…0 They haue iust cause to be cheerefull and to serue God willingly notwithstanding their infirmities 265 266. 461. Chambering See Dalliance Children They should seeke to requite their parents loue 391. Christ. He is the greatest gift that euer God gaue to man 11. How far He was abased for our sakes 12. Why he is called Christ and Messiah 200. 202. The benefit and merit of his death belongs not to all men 329. Yet is it necessary that the benefit men receiued by him should be expressed in most generall tearmes 330. Poore sinners should go boldly to him in all their distresses 450. We should not rest contented with any blessing till we haue Christ 14. Notes to know whether Christ be ours 15. He did constantly vse prayer and other parts of Gods worship and why 163 164. He is in the ministry of the Word to be offred vnto all in a most generall manner 330. Church Papists giue more credit to it then to the Word 150. 348. We may not separate from a true Church that enioyes the Word and professeth the Doctrine of saluation for the corruptions that are in it 165 166. 384 385. Yet may we not communicate with a true Church in any corruption 167. Euery man is bound to ioyne himselfe vnto and to be a member of the true Church 138 The profession of the true Doctrine of Christ is the only proper and certaine note of the true Church 167. How farre forth the testimony of the Church helpes to bring vs to faith 348 349. Church-Assemblies They are a meanes of our protection safety from all dangers 382. The most publike and solemne Church-Assemblies are greatly to be esteemed and frequented 129. 153. The sin of such as neglect them 128. The greatest are hound to carry themselues reuerently in them 117. Circumcision What it signified 180. Comfort To be found in Christ in all our distresses 450 No worldly thing can yeeld comfort to the distressed in minde 44 45. The Spirit of grace and regeneration is able to doe it abundantly and nothing else 46. They that feare God haue cause to be comfortable and vpon what grounds 90. Fine rules of comfort for such as are afflicted in minde 346 347. See Prayer Commonnesse of sin Sin is neuer the lesse dangerous to a man be-because it is generall 74. 384. How to carry our selues in euill times when foule sins grow common generall 428 429 It should trouble vs and cause vs to looke for some common calamity ibid. Company Haunting bad company argues a bad heart 87 What they should doe that liue in euill times and places 429. Common-Wealth The true causes why God spares our land though sin abound in it 429. Conference Cautions for them that conferre and moue questions of Religion 499 500. Confession The properties required to true confession 85. No man is bound to acknowledge all his sins to a priest 102. He that is truly penitent will be ready to acknowledge his sin euen vnto men when he is charged with it 103. It is profitable and necessary to confesse some sins euen vnto men dangerous to hide them 103 104. Conscience A good Conscience will breed vnspeakeable peace and ioy 437. 438. And assurance of a mans saluation 343. Constancie Constancie in obedience a good signe 481. Contentment Grace breeds Contentment 3. Controuersies Euery Christian is not bound to study controuersies nor to meddle with them 136. Yet some are 137. Conuersion No man by nature can doe any thing to helpe forward his owne conuersion 20. It is a miraculous worke of God 29. They that are truly religious will be carefull to wâ—…nne others to God 224. 235. Who are most charged and haue most opportunity to do good this way 236. Note of a true Conuert 239. True Conuerts shew great respect reuerence vnto their Ministers 215. Conuersion of man depends on Gods free grace 250. Foure things required in them that would win others to God 236. Priuate Christians
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
152. Paines must be taken in foure things to profit by that we heare and reade 173. Consider of the true cause why thou profitest not by the means of grace and be troubled for it 250. We may lawfully frequent that Ministry we can best profit by 253. Cautions for them that leaue their owne Pastors to heare others 268. 270. Their goodnes badnes is of great force to hearten or discourage their ministers 293. 295 Though they may affect some Minister more then other yet must they reuerence loue euery faithfull Minister 305. 309. They that haue truth of grace will gladly shew kindnesse to Gods faithfull Ministers 315. 285. The chiefe kindnesse they can shew to their Teachers is to make vse of their gifts and obey their Doctrine 319 320 321. A good signe of Election to profit by that thou hearest presently and by all thou hearest yet all the Elect do not so 305. 308. They must yeeld honour to their Ministers that consists in foure things 358. 362. The Ministers weakenesses should not cause any to despise their Ministry 371. 372. They should esteeme their own minister best the true cause why they do not 366 367. 342. When they are said to receiue Gods Ministers 374. Try thy estate by the iudgement thou hast to discerne of sound teaching 313. The sin both of curious careles hearers 151 A dangerous signe to enioy long good meanes and not to profit by it 305 ◅06 Praise God euen for the great variety of able teachers thou enioyest 308 309. Seeke to liue vnder such a ministry as thou maist profit by 199. What hearers they be that do rightly commēd and praise their Teachers 199. Heare with iudgement 291. They should propound their doubts to their Teachers 227 228. Hearers duty 227. Hearing men of better gifts breeds a loathing of the gifts of their owne Pastor ◅09 It is the Hearers fault that he profits not by the meanest Minister 309. Hearers ought to go with an open heart willing to learne whatsoeuer shall please God to teach them 312. Hearers ought likewise to go with a resolutiō to obey what shall be taught thē of God 312 Hearers ought not to dispute against any truth reuealed of God by their Minister though it be contrary to their reason humour 312. Hearers may not refuse information from any though their inferiour 312. It argues an vngracious heart when a man cannot be perswaded of a truth 314. Partiality in bearers and the grounds thereof 306 307. Holines of places or things Though before Christs death some places were holier then others yet now none are so 153 150. Reasons against popish superstition in this point 15◅ Humiliation It pleaseth God highly to see vs hunbled when he shewes himselfe angry 403. Hypocrisie The naturall man hath selfe respects in all the shewes he makes of goodnesse 55. 58. Many loue Religion for their worldly aduan tage 56. God cannot abide the seruice that hypocrites do vnto him 193. Yet must they serue God for all that 194. There be three kinds of hypocrites 198 199. He strengthens himselfe in his sin euen by the Word 57. The Hypocrite is in a wofull case 58. 465. Yet many good things may bee in him 467. 481 482. I. Idlenesse It is a sin and prouocation to lust 92. I◅wes The Church of the Iewes was extreamely corrupt in Christs time 165. The Church of the Iewes is the Mother and Primitiue Church from which all true Churches are deriued 175. 179. How vnlikely it is that that people should find mercy with God aboue all other people 177. Yet so it shall be and the reason of it 177 178 How wee should stand affected to the name and nation of the Iewes 179 180. Ignorance It is the chiefe cause of prophanes al sin 16 The danger of it 16 17. 137 138. How men are kept from the sense of that danger 17 18. The extreame ignorance of most people 18. 152 Wilfull ignorance will bee no aduantage to any 424. Comfort for the faithfull that complaine of it ◅15 The extreame blockishnesse of all men by nature 27. Impatiencie It is a iudgement that iewd men haue cause to feare 83 84. Impenitencie Sin is neuer the lesse dangerous to a man because men punish it not 77 78 79. 388. Impenitencie in sin 68. Infidelity Men are apt to belieue God no further then they see meanes of helpe 30. Remedies against this corruption 31 32. It is a most hainous sin 32. Gods people need not despaire of helpe from him in any distresse 3◅ Foure preseruatiues against the doubting of the truth of Gods Word 415. The danger of them that cannot belieue the Word and that most that liue in the Church are such 416. And of such as cannot be perswaded of many truths though most clearely taught 424 Infirmities God will not reiect the seruices of his people for their infirmities 97. The regenerate haue infirmities but no reigning sins 452. All men are too apt to despise their brethren for their infirmities see remedies against this corruption 458. The Lord is displeased euen with the infirmities of his children 452. Yet will not reiect his children for their infirmities 452. Intent A good intent how farre forth it makes mens actions good 433. Ioy. We should ioy much in the conuersion and forwardnesse of others 266. 268. Faith breeds ioy in the heart 336. 436. Foure meanes of sound ioy 436. 440. Vaine is the ioy of all carnall men 437. Day of Iudgement Why the Lord hath appointed it to be at the end of the world 297. Iudgements of God The Lord cannot endure to see men sleight and contemne his iudgements 403 404. See commonnesse of sin and signes and Common-wealth Iudging rashly Despaire of none so long as they haue the meanes and are willing to heare 30◅ How far forth we are bound to esteeme well of all that professe the feare of God 457 458 See infirmities K. Kneeling It is the fittest gesture to bee vsed in prayer 124. 134. The sin of such as drink healths kneeling 134. Knowledge We should labour to breed it in all we haue charge of 18. 205. The meanes to bring men vnto it 20. 140. All knowledge in Religion argues not truth of grace 21. 203. 204. How many wicked men attaine to a great measure of it 204. Sauing knowledge is to be sought for 22. He that hath it feeles the want of it and desires increase 22. How it may be differenced from that that is naturall ◅3 206. 469. It cannot be attained without an effectuall knowledge of sin 64. More is required of some then others yet all must seeke for a cleere and certaine knowledge in Religion 1◅6 No man can know God aright but by his Word and the difference of the knowledge got by other meanes and this 160. No vprightnes of heart without sanctified knowledge 468 469. Carnall men attaine to knowledge of the truth and how 204. Why God imparts it vnto them
gifts of God as accompany an effectuall calling are without repentance Euery good and perfect gift saith the Apostle I am 1. 17. and what he meanes by the perfect gift hee expounds verse 18. viz. the grace of regeneration is from aboue and commeth downe from the Father of lights in whom is no variablenesse neither shadâ—…w of changing Though wee be wonderfully vnconstant and changeable yet is there not so much as a shadow of changeablenesse in the Lord in this case Insomuch as we may conclude this first reason with the words of the Psalmist in Psalme 118. 2 3 4. Let Israel now say that his mercy endureth for euer Let the house of Aaron now say that his mercy endureth for euer Let them now that feare the Lord say that his mercy endureth for euer 2. The power that is in God to performe what hee hath promised 1. Peter 1. 5. Wee are kept by the power of God through faith vnto saluation And this reason our Sauiour giueth in Iohn 10. 28. They shall neuer perish neither shall any plucke them out of my hands verse 29. My Father which gaue them me is greater then all and no man is able to plucke them out of my Fathers hands For any strength that is in vs alas we might fall quite away euery day considering the temptations that wee are subiect to but this power of God is that that keepes vs from falling irrecouerably Psal. 37. 24. Though hee fall hee shall not bee cast off for the Lord putteth vnder his hand Wee our selues are apt enough alas to lose that grace wee haue receiued but the power of God preserueth vs and the weaker we are the more is Gods power glorified in preseruing vs. To which purpose that may bee applyed 2. Cor. 4. 7. But wee haue this treasure in earthen vessels that the excellency of the power may bee of God and not of vs and 2. Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakenesse 3. The prayer and continuall intercession that Christ maketh for vs. For as he prayed for Peter and that was the cause why he though he fell grieuously yet he lost not all grace Luke 22. 31 32. so he hath prayed for all the faithfull Iohn 17. 20. Neither pray I for these alone but for them also which shall beleeue on me through their word And this is a principall part of the prayer that he made for them verse 11. Keepe them in thy name euen them whom thou hast giuen mee verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill And this intercession is continuall Heb. 7. 28. Hee is able perfectly to saue such as come to God by him seeing he euer liueth to make intercession for them And these are the Reasons why though we fall we cannot loose quite that grace that we haue receiued The Vse that this Doctrine serueth vnto is 1. To worke in vs a loue and desire of grace and the meanes of grace In worldly things we loue certainties and perpetuities therefore though there be more vse of ready money for the present yet men rather desire land then money Behold there is no certainty nor durablenesse in any blessing but this Our Sauiour cals all the profits of this life another mans goods because we haue no certainty but they may we know not how soone be taken from vs and bestowed on another but grace he cals our owne Luke 16. 12. Therefore nothing but grace onely can be called durable riches Prou. 8. 18. Therefore our Sauiour saith Ioh. 6. 27. Labour not for the meate which perisheth but for the meate which endureth vnto euerlasting life Indeed if it were true as the Papists and some others say that grace may be lost there were the lesse cause to desire it for what inward peace or ioy could wee haue in this case without certainety but this ministers vnspeakeable comfort to the soule that when we once know we haue grace we may be sure we shall neuer loose it And as I said this should make vs in loue with grace so should it with the meanes of grace euen the ministery of the Word which is called the ministration of the spirit 2. Cor. 3. 8. We reade of the foolish Virgins when they came to their fellowes to aske some oyle they receiued this answer Matth. 25. 9. Goe yee to them that sell and buy for your selues Behold we are they that fell this oyle there is no man here so void of grace but may conceiue assured hope to obtaine it if he can submit himselfe as he ought to the meanes of grace Esay 55. 3. Heare and your soules shall liue And therefore if God shall begin now or at any time to touch and draw thine heart struggle not against this worke of his as many doe Heb. 3. 7 8. To day if ye will heare his voice harden not your hearts as in the prouocation in the day of temptation in the wildernesse Stand not our against God but yeeld thy selfe and say to him as Cant. 1. 4. Draw me and we will runne after thee 2. To exhort euery man to try the good things that are in him whether they be of nature or grace This duty we are oft exhorted to 2. Cor. 13. 5. examine your selues saith he whether ye be in the faith proue your selues especially when we are to renew our Couenant with God in the Sacrament 1. Cor. 11. 29. To perswade thee to this duty Consider 1. There may be good things in a naturall man Say not with thy selfe I haue some good things in me and therefore I haue the Spirit of God because the Scripture saith of them that are meere naturall men that of them there is not one that doth good no not one Rom. 3. 12. that we are not sufficient of our selues to thinke a good thought 2. Cor. 3. 5. And the Apostle saith of himselfe that he knew that in him that is in his flesh in his vnregeneratc part and so farre forth as he was a naturall man there dwelleth no good thing Rom. 7. 18. Deceiue not thy selfe by the mis-vnderstanding of these places For though it be true that no naturall man can doe any thing that is truely good pleasing vnto God a corrupt tree cannot bring forth good fruit saith our Sauiour Matth. 7. 18. yet may there be in a meere naturall and carnall man such things as are naturally and in themselues good things and commanded of God I tell thee there may be good things in a naturall man who besides the corruption of nature hath also some remnants of Gods Image in him Euery man that commeth into the world hath some light in him Iohn 1. 9. Euery man is made after the similitude of God Iam. 3. 9. 2. It will yeeld thee vnspeakeable comfort if thou canst finde by due triall that thou hast indeed receiued the Spirit of God Gal. 6.
Christ through whom onely we hope to finde mercy with God hateth sinne with an infinite hatred Exod. 23. 21. Prouoke him not for hee will not spare your misdeeds because my name is in him And it is a farre more fearefull thing for a wicked man though not for such a one as Dauid was to fall into his hands to haue his displeasure then the displeasure of all the men in the world Heb. 10. When the Apostle had said verse 30. Uengeance is mine I will recompence saith the Lord. And againe The Lord shall iudge his people Whereas some desperate sinner might haue said as now many doe if that be all I care not let me shunne the shame and punishment of the world and as for the Lord I shall doe well enough with him he addeth verse 31. It is a fearefull thing to fall into the hands of the liuing God Psal. 75. 7. Thou euen thou art to be feared and who shall stand in thy sight when thou art angry This the Elect haue felt This made Dauid cry out Psal. 51. 4. Against thee thee onely haue I shunned and done this euill in thy sight His worldly punishment and shame neuer troubled him in comparison of this And this shall the wickedest man in the world feele one day when God shall awaken his conscience He shall wish rather hee had to deale with all the men in the world then with the Lord he will make no reckoning of the displeasure and contempt of the whole world in respect of the Lords wrath See an experiment of this in Iudas he cared not for displeasing the chiefe Priests and Elders nor for shaming himselfe so publikely but the wrath of God which he had the sense of was intolerable to him Mat. 27. 4 5. And if the wrath of God be so intollerable in this life to the wicked what shall it be in the day of wrath as the day of iudgement is called Rom. 2. 5. Surely the stoutest and most profane sinners that in this life haue made so small account of Gods displeasure and thought they could doe well enough with him and haue gloried so much in Christ Apoc. 6. 15. 17. Euen Kings and Captaines and euery bond man and euery freeman shall cry to the mountaines and rocks fall on vs and hide vs from the presence of him that sits on the throne from the wrath of the Lamb for the great day of his wrath is come and who can stand 2. As ready as the Lord is to forgiue sinne and easie to be intreated yet can he not pardon any but vpon their vnfained repentance It is as possible for a woman to be deliuered of a child in her sleepe as for a man to be deliuered from the guilt and punishment of this sin before he haue vnfainedly repented Christ is called a Prince and a Sauiour to giue repentance vnto Israel and remission of sins Acts 5. 31. He can giue remission of sins to none but such as he hath giuen repentance vnto 3. Though the Lord be so mercifull that vpon repentance he giueth pardon to euery sinner yet such a mans sin may be that the Lord will most seuerely and sharpely correct and scourge him for it euen after he hath repented and obtained mercy and pardon For though when God pardoneth sin he remit not onely the guilt of it but the punishment also yet he chastiseth oft times very sharpely such as he hath pardoned See an excellent experiment of this in Dauid when Nathan had dealt particularly with him he repented and God pardoned his sin 2. Sam. 12. 13. But did he heare no more of his sinne after he had repented yes the outward miseries threatned by the Prophet 2. Sam. 12. 10 11. fell all vpon him for all that And he endured such inward anguish of conscience as put him to such paine as if all his bones had beene broken with it Ps. 51. 8. And in comparison whereof all his outward miseries seemed but as flea-bitings to him And if thou belong vnto him be sure he will deale with thee also after this manner Let no man therefore say howsoeuer I haue liued if I repent I shall neuer be damned and so long I care not For though thou may be sure thou shalt neuer be damned if thou can vnfainedly repent yet mayst thou for al thy repentance fall into many great miseries in this life such as may make thy hart to ake and such as if thou couldest beleeue and thinke vpon thou wouldest be loath to buy thy sweetest sins at so deare a rate The Magistrate thou seest hath many punishments for sin besides death he hath the stockes and the gaole and the whip and the pillorie c. and so hath the Lord. Now come I to the second preseruatiue against this tentation which is the true knowledge of our selues and of that estate we come into when once we fall into such sins for euery vncleane person hath iust cause to feare that when once he hath committed this sin he shall neuer be able to repent of it This I prooue by foure reasons 1. No man is able to repent of himselfe but it is a great and supernaturall grace of God whereby any man is made able to repent 2. Tim. 2. 25 26. In meekenesse instruct those that oppose themselues if God peraduenture will giue them repentance to the acknowledging of the truth And that they may recouer themselues out of the snare of the diuell who are taken captiue by him at his will Obserue in those words 1. This comes of Gods gift onely 2. That euery sinner is in Satans snare out of which it must needs be hard to get out When once a man hath fallen into any sin against his conscience it is naturall for him to go on in it further and further till his heart be hardened in it Eph. 4. 18 19. The Gentiles walke in the vanity of their mind Hauing their vnderstanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse It is naturall for sinne to harden the heart and to depriue a man of that sense and trouble he found when he first committed it Heb. 3. 13. Take heed least any of you be hardened through the deceitfulnesse of sinne Yea when a man hath once accustomed himselfe to any sinne he cannot leaue it or repent of it though he would no more then the Leopard can change his spots Ier. 13. 23. 2. God hath threatned to punish such as sinne against the light of their hearts presumptuously by withdrawing his grace from them and hardning their hearts Deut. 29. 19 20. He will not spare that man that blesseth himselfe in his heart Because I haue purged thee saith the Lord Ezek. 24. 13. and thou wast not purged thou shalt not be purged from thy filthinesse any more till
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
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
Atheisme hath made vs too void of care herein The dust and cobwebs where with the seates and Pulpits and walls of our Churches in most places are hung the small reparations that are made of them doe proclaime suâ—…iciently to God and men how small reuerence we beare vnto the Sanctuary and worship of God It is a fowle sinne and contempt done to Gods worship that Parishioners either will not be at charge to maintaine such as may keepe the Church decently or if they be willing to be at that charge yet are altogether carelesse to see it done to see that such as they maintain to this purpose doe their office Dauid thought it vnfit though he were a King that his owne house should be more handsome then the House of God 2. Sam. 7. 2. And though the Lord would not let him build him an house yet he commends his affection for it Thou didst well saith he 2. Chron. 6. 8. that thou wert so minded But with vs euery meane mans house is more handsome and better kept then the House of God yea the barnes and stables of many men are better kept then their Churches are When the Tabernacle of the Congregation was to be built the people of all sorts rich and poore men and women contributed so bountifully and readily towards it that Moses was faine to make a Proclamation that they should bring no more Exod. 36. 6. I warrant you there needs no such Proclamation now adayes Euery man grudges to giue two pence a yeare towards the repairing of the House of God The cause that mooued Dauid to be at such cost in preparing for the building of the Temple was this as himselfe telleth vs 1. Chron. 29. 3. because He had a delight in the House of his God And the true cause then why we now a daies will be at no cost with Gods House is because we haue no delight in the House of God Dauid reioyced greatly and praised God for the zeale and willingnesse that he saw in the people to contribute towards the building of the Temple because he knew God was highly pleased with it and would blesse them for it 1. Chron. 29. 9 10. And it must needs then be a iust cause of griefe to euery godly man to see the irreligiousnesse of the people now adaies and how extreamely carelesse they are of the House of God because he cannot but know that God must needs bee highly offended with the people and plague them for this sinne And so we finde that the Prophet speaking of a curse that was laid vpon the Iewes in their substance and labour Hag. 1. 6. He giues this for the chiefe reason of it that themselues dwelt in seeled houses and suffered the House of God to lye wast Hag. 1. 4. The second kind of contempt done to Gods publike worship is the refusing to be present and ioyne with the assembly in the worship of God And I finde three sorts guilty of this sinne The first are they that doe ordinarily without any iust or necessary occasion absent themselues from the assembly keepe their beds or their shops or the alse-house when they should be here I know these men will be ready to say our Preachers are proud they would haue all men to heare them they take it in great budgin if one be away when they preach and it is no maruell sure for what good shall we get by hearing of them If such or such eloquent learned famous men did preach we would giue them the hearing To these men I say first be not deceiued there is none of vs so simple as to be proud of such hearers as you be Can a Preacher thinke you be proud to see drunkards or whoremongers or blasphemers or prophane fooles that scorne all goodnesse to come and heare him Surely as much as Ezechiel was when the Lord told him Ezek. 2. 3. 5. I send thee to the house of Israel and thou shalt say vnto them thus saith the Lord. But surely they will not heare for they are a rebellious house and see what comfort he tooke in such hearers Ezek. 3. 14. he went in the bitternesse of his spirit to preach vnto such men No no we glory not at all to haue our ministry frequented by some men but there are many that we are glad to see that they keepe themselues away and sorry at the heart when we see them come into the Church as it may seeme Iohn was when he saw the Pharisees and Sadduces come to heare him a generation of Vipers saith he Matth. 3 7. who hath warned you to flee from the wrath to come as if he should haue said who brought you hither what doe you here But 2. let me tell thee thou mightest receiue profit if the fault be not in thy selfe by the meanest of vs that preach at least more then thou canst do in thy bed shop or alehouse 3. If thou wert sure thou couldst not profit yet must thou come to doe thy homage to God and shew thy reuerence to his ordinance giue vnto the Lord the glory due vnto his name saith the royall Prophet 1. Chron. 16. 29. bring an offering and come before him worship the Lord in the beauty of holinesse thou denyest to giue to God the glory due vnto his name if thou neglect to come before him and to worship him in his Sanctuary We do not require you to come to do any duty or homage therein vnto vs but vnto God and if in refusing to come you did but discountenance disgrace and shew your contempt to vs then the matter were not great but thou wilt finde one day that by this wilfull absenting of thy selfe thou hast discountenanced and disgraced the ordinance and worship of God and so despised and shewed contempt to the Lord himselfe Thou shalt one day finde that Christ will make that good vpon thy soule which he hath said Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me and can that seeme vnto thee a small matter The second sort that offend in refusing to be present at Gods publike worship are they that preferre the seruice that is done to God in a Chappell or priuate chamber before that that is done in the publike assembly True it is and no man may deny but it may be lawfull to haue all the parts of Gods publike worship vsed in a priuate Chappell or for want thereof in a chamber For preaching of the Word we haue a plaine warrant in the example of the Apostles who vsed to preach in houses sometimes euen then when they had liberty to preach in the Temple Acts 5. 42. Yea the Sacraments which are the most solemne parts of Gods worship may also sometimes be lawfully administred in a familie namely when 1. Either through persecution the doores of Gods House are shut against vs and we cannot be permitted to receiue them in the
all the Prophets and of Christ himselfe shed Matth. 23. 37. 3. The reliques of Saints which they pretend doe make those places holier are notoriously knowne to be counterfeit 4. If the true bodies of the Saints were indeed there yet ought not such religious respect to be had to those places for them For for this cause the place where Moses was buried euen vnder the Law when some places were holier then other was so carefully concealed least the people of God should giue religious respect vnto it Deut. 34. 6. Yea Michael stroue and disputed with the diuell about this point Iude 9. 5. It is Iudaisme and a deniall of Christ to be come to hold that one place is holier then another as is euident by this Text. 2. The second superstition of Papists reprooued by this Doctrine is this that they put more holinesse in some places of buriall then in others For they hold that it is more beneficiall to the dead to be buried in the Church-yard then out of it and in the Church more then in the Church-yard and in the Chancell more then in the Church and neere the high Altar more then in any other place of the Chancell and that vpon this conceit that these places are consecrated and hallowed that they are holier then other places are 1. I doe not deny but a Christian may lawfully desire to be buried in the place where the rest of the faithfull are buried 2. There may be more ciuill honour done to some Christians then to others euen in the place of their buriall it was an honour lawfully done vnto Hezekiah that he was buried in the chiefest of the Sepulchers of the sonnes of Dauid 2. Chron. 32. 33. But to put any holinesse in this thing or to thinke the place where one is buried can any way tend to the benefit of the dead that is grosse superstition that is most vnlawfull 3. The third superstition condemned by this Doctrine is this that they hold priuat prayer made in a Church more auaileable because the Church say they is a more holy place then any other Whereas it is euident by that hath beene said that our houses and chambers are in themselues as holy places as the Churches are 2. That for priuate and secret prayer they are fitter places then any Church When thou prayest enter into thy closet and when thou hast shut the dore pray to thy father which is in secret Matth. 6. 6. 4. The fourth superstition condemned by this Doctrine is that they put holinesse and Religion euen in the situation of their Temples and placing of their bodies in prayer For the Temple say they should be built towards the East and we should worship towards the East Whereas it is not religiously materiall which way our Churches stand or which way we turne our selues in prayer so our hearts be lifted vp and directed to our Father which is in heauen Yet if any part of Heauen bee more vnfit for vs to turne our faces towards in prayer then other the East is the vnfittest Because we finde Idolaters blamed for doing so Ezekiel 8. 16. Which we cannot finde noted of any other part 2. Though the matter it selfe bee of small moment yet to put holinesse in it is a great sinne as is euident by that bitter inuectiue our Sauiour maketh against the Pharisees and Iewes for the holinesse they put in washing of hands and cups and such like things Marke 7. 6. 9. The second Vse of this Doctrine is to exhort vs that sith we haue learned that this is one chiefe priuiledge we haue by Christs death that all religious difference of places is taken away and our nation now is as holy as Canaan our townes as Ierusalem our houses as the Temple we should therefore make vse of this priuiledge in seruing God not in our Temples onely but in our houses also in establishing the exercises of Religion in our families and vsing them there constantly and conscionably We reade of Abraham that wheresoeuer he pitched his tent he was wont to erect an Altar vnto God Gen. 12. 8. and 13. 18. And many Christians are said to haue had Churches in their houses Rom. 16. 5. Col. 4. 15. Philemon 2. Vnder the Law they were wont to dedicate their houses and consecrate them to God before they dwelt in them Deut. 20. 5. Psal. 30. in titulo Though this were done then with sundry ceremonies which are now abolished yet the equitie remaines and we also should dedicate our houses vnto God and that can we doe no better way then this 2. Sam. 6. 11. God blessed the house of Obed-edom while the Arke was entertained in it And how can this choose but bring a blessing from God vpon our dwellings if he were serued constantly in them Contrarily Ier. 10. 25. There is a Propheticall imprecation against those families wherein no prayer is vsed The third Vse of this Doctrine is to teach vs that such is the seuerity of God against sinne that he will not onely plague them that commit it but curse the very place where it hath beene committed Ierusalem and the House of God may be an example to all places in the world in this point For what places in the world had so many priuiledges as Ierusalem and the Temple there Of which it is said 2. Chron. 7. 16. I haue now chosen and sanctified this place that my name may bee there for euer and mine eyes and mine heart shall bee there perpetually And Lam. 4. 12. The Kings of the earth and all the inhabitants of the world would not haue belieued that the aduersarie and the enemie should haue entred into the gates of Ierusalem and yet behold how the sinnes committed therein made it the most accursed place in the world It is a speciall blessing oft promised to the godly that their habitation and dwelling shall prosper Pro. 3. 33. That he will make the habitation of their righteousnesse prosperous Iob 8. 6. Yea that they shall know and feele that peace shall be in their Tabernacles Iob 5. 24. And about them and their houses and all that they haue God keepes such a fence as Sathan cannot hurt them Iob 1. 10. It is the protection of God alone that keepes our houses from the calamities of fire within and lightning from heauen and from the annoyance and molestation of euill spirits and other iudgements On the other side it is certaine the curse of God is vpon the habitation of the wicked Pro. 3. 33. and 14. 11. the house of the wicked shall bee ouerthrowne Sinne defiles the house where it is committed and brings Gods curse on it the houses vpon whose roofes Idolatry had beene committed shall bee set on fire saith the Lord Ier. 32. 29. The curse shall enter into the house of the thiefe and of him that sweareth falsly and it shall remaine in the midst of it and it shall consume it with the timber thereof and the
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
In a sensible and visible manner he guided his people through the wildernesse in a pillar of cloud by day and a pillar of fire by night Exod. 13. 51. By a sensible and materiall fire that came downe from heauen he witnessed oft-times his approbation of the sacrifices that his seruants offered vnto him 1. Cor. 21. 26. In a sensible and visible manner his glory filled both the Tabernacle and the Temple 2. Chron. 7. 2. Now since the daies of Christ the Lord hath not beene wont to reueale himselfe to his Church in this corporall and sensible manner but as he is a spirit so in a spirituall manner only hath he reuealed himselfe to his Church It is therefore spoken of as a blessing peculiar to the dayes vnder the Gospel that vpon all sorts of his people he will powre his spirit in a far more plentifull manner then euer he had done before Ioel 2. 28 29. Hauing now finished the Doctrine that our Sauiour deliuereth in these two verses and both the Reasons that he bringeth for the confirmation of it it remaineth that we make our vse of it The first Vse of it is to condemne the religion of the Papists If we had no other reason against Popery this were sufficient to prooue it a false worship such as God alloweth not because it doth euery way match yea farre exceedeth the forme of worship that was vnder the Law euen in that point for which our Sauiour doth here condemne it The vestments their Priests vse in Gods seruice the Church-musicke and many other things are vsed in imitation of the Iewes But 1. In obseruation of daies and times in the number of their holy dayes 2. In the multitude of their significant ceremonies 3. In the pompe and worldly statelinesse of their Prelates and Clergie 4. In their superstitious ringing and set seruice and other ceremonies about buriall they doe farre exceed the Iewes If that forme of worship which God himselfe appointed vnder the Law must needs be abrogated as Christ hath here taught vs and no true worshipper might vse it any longer because it stood so much in externall and carnall rites in shadowes and significant ceremonies then certainely they that vse and delight in such a kind of worship that was but deuised by men must needs be deemed hypocrites and false worshippers of God See the iudgement that our Sauiour giueth of these kind of ceremonies and of them that are addicted to them The Iewes in his time had a ceremony that they would not eate meate before they had washed oft holding the tradition of the Elders Marke 7. 3. This might as lawfully haue beene vsed as any religious ceremony that was deuised by man for it was not vsed in Gods seruice and might haue seemed to be but a ciuill ceremony Yet our Sauiour discerning that it was inioyned by the Elders and was obserued by the Iewes as a significant ceremony a Doctrine to the conscience a meane to put it in mind of a spirituall duty Marke 7. 7. A thing wherein they put holinesse and which they accounted as a worthy seruice done vnto God he would not vse it himselfe Luke 11. 38. and taught his Disciples to refuse it and defendeth them for so doing Marke 7. 6. And this he did though he saw it would prouoke the Pharisees much and be likely to draw him and his Disciples to trouble Marke 7. 3. And three Reasons he giueth against them 1. He maketh it a certaine note of an hypocrite of a carnall man that hath no soundnesse of grace in him to be addicted to these ceremonies Marke 7. 6. In which respect also among others the ceremoniall Law is called a carnall commandement Heb. 7. 16. and the rudiments of the world Gal. 4. 3. 2. That it is a vaine worship Marke 7. 7. there is no profit nor sound edification that can come to the conscience by it The Apostle therefore calleth the ceremonies impotent and beggerly rudiments Gal. 4. 9. Obserue it well where they are vsed with most conscience and deuotion as in Popery they are they worke no knowledge or sanctification in men 3. That where they are vsed they will make the commandements of God of no authority Matth. 15. 6. They will destroy the power of true piety and godlinesse and euen eate out the heart of it And that was the cause why Sathan laboured not in any thing more busily in the Primitiue Church then to bring in againe the ceremoniall worship after God had abrogated it and the Apostle calleth them that were his instruments in this worke dogges that is enemies to all piety Phil. 3. 2. The second Vse of the Doctrine doth more neerely concerne our selues for it teacheth vs to take heed of hypocrisie in the seruice of God Striue to worship him in spirit and truth Luke 12. 1. Take heed to your selues saith our Sauiour of the leauen of the Pharisees which is hypocrisie The Lord doth exceedingly abhorre hypocrisie in his seruice The more seruice thou doest to God the more thou prouokest him if thou be an hypocrite Iob 36. 13. The hypocrites in heart heape vp wrath For the hypocrite is a false worshipper he maketh an Idol of God he thinketh he can deceiue God as he doth men Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth and are therefore called here by Christ false worshippers of God 1. They that doe any seruice to God with their bodies onely without the vnderstanding and feeling and deuotion of the heart in euery seruice we doe to God he calleth still for the heart My son giue me thy heart saith he Pro. 23. 26. Paul had not pleased God in preaching if he had not in preaching serued God in his spirit Rom. 1. 9. Lydia had not pleased God in hearing the Word if her heart had not beene opened if she had not heard with feeling and affection of heart Act. 16. 14. No man can please God in praying vnto him vnlesse he pray with the feeling and affection of his spirit Psal. 86. 4. Reioyce the soule of thy seruant for vnto thee Lord do I life vp my soule nor in singing of Psalmes vnlesse he sing with grace in his heart vnto the Lord Ephes. 5. 19. Our prayers are compared vnto odours Reu. 5. 8. and vnto incense Psal. 141. 2. and the feruency of our affection is as the fire without which these odours and incense can neuer send vp any sweet sauour vnto God In which respect the Apostle biddeth vs be feruent in spirit as seruing the Lord Rom. 12. 11. as if no seruice could be acceptable vnto God without feruency of spirit Let euery one of vs therefore haue a principall care of that both in our prayers and in euery other part of the worship we doe vnto God Two good helpes are needfull to be vsed to this purpose 1. Watchfulnes Continue in prayer and watch in the same Col. 4. 2. for vnlesse we
his owne worke according to that to euery one that hath shall be giuen and he shall haue abundance Mat. 25. 29. And that speech of the Apostle Phil. 1. 6. Being confident of this very thing that he which hath begun a good worke in you wil performe it vntill the day of Iesus Christ. 3. The respect God hath to his owne glory which he knowes he shall receiue thereby according to that Psalme 50. 15. I will deliuer thee and thou shalt glorifie me This serâ—…es 1. To answer them be they Papists or carnall Protestants that are wont to complaine so much of the difficultie and obscurity of the Scriptures they say it is not possible for a man by reading or learning the Word to grow vnto any certainety in Religion The Scriptures say they are very obscure and there is great difference euen amongst learned men about the interpretation and meaning of them Therefore say the Papists 1. It is the safest way to depend vpon the Church for the interpretation of the Scriptures 2. And to receiue only that in the matters of our Faith and Religion which the Church teacheth Therefore say they 3. It is not fit that common people should meddle with the Scriptures but it is meet they should content themselues to beleeue as the Church beleeueth Therefore also saith the carnall Protestant it is to no purpose to trouble our selues with the reading of the Scriptures or to busie our heads about matters of Religion it is sufficient to know God is mercifull and to beleeue Christ died for sinners and there 's an end Before we giue â—…ull answer to these men three things are to be granted 1. That the Scriptures and matters of faith and Religion set downe in them are indeed obscure and hidden from most men No man by his owne wit and learning shall euer be able to attaine to a sound and comfortable vnderstanding and a full perswasion in these things therefore Paul saith 1. Cor 2 7. We speake the wisedome of God in a mysterie euen the hidden wisedome verse 8. Which none of the Princes of the world hath knowne and verse 14. The naturall man receiueth not the things that are of the Spirit of God for they are foolishnesse to him neither can he know them because they are spiritually discerned Therefore is the true Religion of God called a hidden treasure Matth. 13. 44. Many things there be that hide this treasure from most men 1. The obscurity of the Scripture 2. The differences and dissentions that are amongst learned men about it 3. The scandalous life of such as professe it 4. The great disgrace that it is in with the world These and such like things are so many meanes whereby this treasure is hidden from most men 2. There be some things obscure in the Scripture to the best of Gods seruant For that which Peter said of Pauls Epistles 2. Pet. 3. 16. may much more be said of the whole volume The best learned of Gods seruants may well professe they vnderstand not all things you know who it was that said we know but in part 1. Cor. 13. 9. 3. The true Church and Ministry thereof is a necessary helpe ordained of God to bring his people to the true vnderstanding of his Word neither doth God ordinarily instruct his people but by this meanes for so said the Eunuch Acts 8. 31. How can I vnderstand except some man doe guide me But yet for answer vnto these men these three things we must know 1. The cause why the Scripture is so difficult and this treasure is hidden from most men is not in the Scripture it selfe but in the blind and corrupt heart of man To the carnall man it is darke he cannot vnderstand it no more then the blinde man can see the light of the Sunne when it shines most bright But to the man whose eyes God hath opened whose heart God hath prepared the Scriptures are very plaine All those points the knowledge whereof is necessary to saluation are plainely set downe in them so as the simplest man that commeth to the reading of them with an honest heart may clearely vnderstand them that that is more darkely set downe in one place is clearely set downe in another This is that that Dauid speakes Psal. 119. 130. The entrance into thy Word sheweth light and giueth vnderstanding vnto the simple And Prouerbs 8. 9. They are all plaine to him that vnderstandeth and straight to him that would finde knowledge 2. There is no man that with an humble and honest heart desires to know God but God will giue him a good teacher God hath that care of them whose hearts he hath thus prepared that he will prouide his ordinance for them This you may see in the example of the Eunuch Acts 8. 26. 29. and of Cornelius Acts 10. 20. and of the Macedonians Acts 16. 9 10. And this I dare confidently say that the people that want a good Teacher whatsoeuer their Patron be how bad soeuer the times be if they had good hearts and could vnfainedly desire to be instructed God would send them better meanes The Lord of the haruest is neither so carelesse nor so poore or meane a person that he should suffer any of his corne to be lost for want of labourers to inne it 3. There is no man that with an humble and honest heart desires to know God but God will in his hearing and reading clearely reueale himselfe make himselfe and his will clearely knowne vnto him so farre forth as it shall be necessary and good for him The Spirit that indited the Scripture will interpret them to such and resolue them in the true meaning of it Iohn 6. 45. It is written in the Prophets and they shall be all taught of God And Matth. 5. 8. Blessed are the pure in heart for they shall see God Yea so certainely and cleerely will he reueale his will to such as that though the whole Church should if that were possible iudge otherwise it should not mooue him He that is spirituall iudgeth all things yet hee himselfe is iudged of no man 1. Cor. 2. 15. If the faithfull Martyrs euen simple men and women had not beene thus taught of God and thus clearely and certainely resolued in the truth could they haue suffered such things as they did with such constancie and cheerefulnesse This reason the Apostle giues for this constancie in suffering 2. Tim. 1. 12. For which cause I also suffer these things Neuerthelesse I am not ashamed for I know whom I haue beleeued and am perswaded that he is able to keep that which I haue committed vnto him against that day How chance you differ then so much among your selues Caluinists from Lutherans and Puritans from Protestants We deny not but Gods owne people may be ignorant in some parts of his truth God hath not promised to any the perfect knowledge of euery thing that is reuealed in his Word but in fundamentall
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
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
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
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
face and worship God and say plainely God is in them indeed He makes the consent and agreement that is among the Prophets in their Ministry to be one chiefe cause of it 1. Cor. 14. 25. He is rebuked of all he is iudged of all And on the contrary side the disagreement and dissention that is amongst the Ministers cannot chuse but be a great stumbling blocke to the people and meanes to hinder their profiting by the Word No engine that Sathan or Antichrist haue doth endanger the Church more than this and therefore nothing that by their instruments they labour more in than to blow the coales amongst vs and encrease the heate of our contentions Paul alledgeth this for the reason why he went vp to Ierusalem to visit the chiefe Apostles to acquaint himselfe and to conferre with them lest by any meanes saith he I should run or had run in vaine Gal. 2. 2. This is the cause of that strange earnestnesse and importunity that Paul vseth in this matter Phil. 2. 1 2. If there be any consolation in Christ if any comfort in loue if any fellowship of the Spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord And Phil. 4. 2. he speakes thus to two women who though they were no Ministers yet laboured with him in the Gospell as he saith verse 3. I pray Euodias and beseech Syntiche that they be of one accord in the Lord. This Doctrine is of great Vse both to vs that are Ministers of God and to you that are his people for we are all ioyntly to be exhorted by this Doctrine first to pray earnestly vnto God who onely is the God of peace and loue 2. Cor. 13. 11. that he would at length compound the dissentions that are in his Church and worke a holy concord amongst all his seruants This is euery mans duty neither may any looke to prosper that cannot doe this pray for the peace of Ierusalem which is by this meanes best procured they shall prosper that loue thee Psal. 122. 6. Secondly that euery one of vs would endeauour in our places to procure it as much as in vslyeth Matth. 5. 9. Blessed are the peace-makers But beside this generall there is a particular vse to be made of this Doctrine both by vs that are Ministers and by all you that are Gods people but in this I desire to be more large than the time will now permit me to be and therefore I will deferre it vntill the next day Lecture the sixty fifth September 11. 1610. IOHN IIII. XXXVI XXXVIII THere is particular Vse to be made of this Doctrine first by the Ministers of the Gospell and secondly by all the people of God All that are faithfull Ministers are to be exhorted by this Doctrine that notwithstanding all excellency of gifts or difference in iudgement or practice that may be amongst any of them yet they would seeke to keepe the vnity of the Spirit in the bond of peace to loue and esteeme one of another That we may all of vs receiue the more good by this exhortation I will speake of it distinctly and shew you first how farre forth the Ministers of the Gospell must agree together secondly the reasons that may moue vs to seeke this agreement thirdly the meanes whereby we may attaine vnto this agreement For the first we must know there is nothing spoken in the handling of this Doctrine in fauour of such Ministers as are ignorant and vngodly men None of vs are bound to loue and esteeme of all Ministers But though in respect of their coate and function they be accounted our brethren yet if they be Idols or wicked and vngodly men we are not bound to esteeme of them Nay the more high and excellent the function and calling is which they haue taken vpon them the more vilely and contemptibly should all good men esteeme of them Matth. 5. 13. If the salt be vnsauory it is fit to bee troden vnder foote of all men If we cannot be familiar with such if we can shew no respect to such let no man account vs proud or malicious we doe no more than we are bound to doe The Ioue and agreement that should be betweene Ministers bindes vs not to like of or winke at the faults that are in Ministers I know some men count it a breach of the Churches peace and an argument of a contentiâ—… and vnquiet spirit in a Minister if he speake against carelesse non-resâ—…ncy if he reprooue the idlenesse and pride or couetousnesse or 〈◊〉 life of any Minister But these men are much deceiued No mâ—…ns 〈◊〉 deserue so sharply to be reprooued as these sins of Ministers for theâ—… are indeed the chiefe causes of all other sins committed in the land 〈◊〉 2â—… 15. From the Prophets of Ierusalem is wickeanesse gone forth into thâ—… 〈◊〉 And in this respect when Gods people in their publike fast made 〈◊〉 confession of those sinnes whereby God had beene most prouoked â—…gainst them they make confession chiefly of the sinnes of their Magistâ—…s and Ministers as the principall causes of all their plagues Neh. 9. 〈◊〉 Our Kings and our Princes our Priests and our Fathers haue not done thy law nor regarded thy commandements nor thy protestations Obiect And whereas some are ready to say this makes the ministry contemptible among the people Answ. I answer First the Holy Ghost saith the quite contrary These sinnes that some Ministers doe commit and the rest winke at and will not reprooue are the true cause of that contempt the ministry is growne vnto Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies and haue beene partiall in the law Secondly it is not vnlawfull to bring disgrace and contempt vpon such Ministers They were Preachers whom both Iohn Baptist Matth. 3. 7. and our Sauiour Matth. 12. 24. cals generations of Vipers and that in the hearing of them that were their ordinary hearers And see what strange termes of disgrace Peter giues vnto certaine Preachers in his time 2. Pet. 2. 12. They are bruit beasts led with sensuality And verse 4. Hauing eyes full of adultery and that cannot cease to sinne they haue hearts exercised with couetousnesse and are cursed children Obiect Why but the Pharises sate in Moses chaire and taught some good Doctrine and held many truths in which respect Paul euen after his conuersion cals himselfe a Pharisee Acts 23. 6. so that there was great danger lest our Sauiour so disgracing their persons might worke in their hearers a contempt of their Doctrine Answ. I answer He saw that though they taught some truths yet by their life and other Doctrines they did more hurt than good and that the more credit they had with the people the more hurt they were likely to doe and therefore he disgraceth them thus But though we be not bound to esteeme well of
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
the last day it followeth now that we proceed vnto the second From this then that these Samaritans making here profession of their faith in Iesus Christ i. e. declare their faith by the certainty of their knowledge and expresse what they meant by saying they did beleeue in this manner Now wee beleeue for we know that this is indeed the Christ we learne That there is great certainty and assurance in true faith It is more than an opinion than a coniecture than to hope well it is a certaine and vndoubted perswasion of the heart This you shall finde true in all the kindes of true Faith which the Scripture speakes of 1. They that had the Faith of Miracles neuer attempted the doing of any Miracle but they were certaine they should effect it And therefore Christ told his Disciples that the cause why they could not cast out a Diuell Matth. 17. 19 20. was that at that time they had not the Faith of Miracles in any measure if they had had so much of it as a graine of mustard seede they might haue beene assured to preuaile in that great worke 2. They that haue an Historicall Faith are certainely and fully assured that all that God hath reuealed in his Word is vndoubtedly true They are certaine that Christ was the Sonne of God Iohn 17. 8. They haue knowne surely that I am come from thee and they haue beleeued that thou didst send me They are certaine of euery Commandement God hath reuealed to them in his Word That they may not doe any thing of their owne workes on the Lords day that they may not reuenge themselues c. They are vndoubtedly perswaded that euery curse threatned in the Word against the wicked shall certainely light vpon them and that euery blessing promised to the godly shall vndoubtedly be performed to them though reason sense and experience be neuer so much against it yet are they fully perswaded of it because God hath said it Therefore the Apostle cals faith Heb. 11. 1. An euidence of things not seene Two notable instances are giuen vs for this 1. Concerning the Beginning and Creation of the World 2. Concerning the End and Dissolution of it The one we haue Heb. 11. 3. Through Faith we vnderstand that the World was ordained by the Word of God So that as certainely as we are perswaded that there is now a Sunne in the Firmament whose rising and approching to vs causeth the day whose setting and departing from vs causeth the night because our sense teacheth vs this so are we euery whit as certainely perswaded that there were sundry daies and nights before there was any Sunne to rise or set in the world because God hath said so in his Word that there were three daies before the Sun was Created Gen. 1. 13 14. 2. The other instance for the certainety of this Historicall faith is 1. Thess. 5. 2. Yee your selues know perfectly that the day of the Lord shall come 3. He that hath a true iustifying faith may not only hope well and coniecture but he may be certainely and vndoubtedly perswaded that Christ and all his merits do belong vnto him he may be in this life certainely assured that he shall be saued Now because this is the faith that my Text speaketh of and this is a point that it much concernes vs all to be well instructed in I will be larger in speaking of this kinde of Faith than of the former two And before I come to the proofe of this point I will giue you foure Cautions which shall preserue you from mistaking and mis-vnderstanding this Doctrine and which may serue for answer to all the materiall obiections that are made against it 1. Though we say that euery true Beleeuer may be certaine of his owne saluation yet doe we grant there are degrees of Faith and knowledge that all Beleeuers are not in the like measure certaine of their saluation neither may any from this Doctrine conclude I am but an Hypocrite I haue no true Faith because I haue not the certainety that such and such I reade of in the Word had because I cannot doe as such and such can For God giues all his graces in diuers measures euen to his Elect ones according to his owne good pleasure Matth. 13. 23. The seede of the Word in some brings forth an hundred fold in some but sixtie in some but thirtie One hath a strong Faith as Abraham Rom. 4. 19 20. and the Woman of Canaan Matth. 15. 28. Another a weake Faith as the man whose childe was possessed Mar. 9. 24. A little Faith as the Disciples Matth. 8. 26. And yet this weake this little Faith is as true a Faith as effectuall to iustification and saluation though it yeeld not a man that measure of certainety and comfort as the other It is the truth and soundnesse not the measure and quantitie of Faith that saues vs. 2. They that haue attained to the strongest Faith to the greatest measure of Faith cannot be so certaine of their saluation but they shall haue some doubts and some distrust left in them The Thessalonians are commended for their Faith aboue all the Churches yet it is said of them that they had somewhat lacking in their faith 1. Thess. 3. 10. Yea Paul himselfe was not perfect in faith not as though I had already attained it either were already perfect saith he Phil. 3. 12. It is a good signe of true Faith to discerne grieue and striue against doubts and motions of distrust He may be sure he hath no true Faith that feeles not infidelity in himselfe Yea a man may haue at the same time both Faith and doubting Lord I belieue helpe thou mine vnbeliefe Mar. 9. 24. yet doth this doubting proceed not from the spirit but from the flesh from the vnregenerate part neither is it a vertue as Papists would haue it or a property of true Faith but a thing most contrary and opposite to the nature of it True Faith hath certainety in it and excludeth all doubtings Iames 3. 5. Let him aske in Faith and wauer not Matth. 21. 21. If yee haue faith and doubt not Matth. 14. 31. O thou of little faith wherefore didst thou doubt 3. They that haue the strongest Faith feele not this certainty of their saluation at all times but may for a time be quite depriued of the feeling of it As the Apostle saith 1. Pet. 1. 6. Yee greatly reioyce in your faith though now for a season if need be yee are in heauinesse through manifold tentations They that before were most full of confidence and assurance yet in tentation shew much weakenesse Matth. 14. See Peters confidence vers 28 29. see his weakenesse verse 30. Eliah that before feared not to meet Ahab and deale so roundly with him a while after quaked and fled at the threat of Iezabel and grew impatient 1. King 19. 3 4. Dauid sometimes was full of confidence and certainety and could say as
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
or beare honour to the Lord himselfe but he must needs loue and honour the Prophets and Messengers of God he that despiseth you despiseth me Luk. 10. 16. And that is the cause why the Apostle is so importunate with the Thessalonians to perswade them to esteeme well of their Ministers we beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you And to esteeme them very highly in loue for their workes sake 1. Thess. 5. 12 13. And indeed this was the true cause why our Sauiour in this place stood so much vpon his honour he would preach no where but where he might haue honour and be well esteemed of Why was he a man that cared much for honour No he professeth of himselfe and in his whole life made it good Ioh. 8. 48 49. I honour my Father I seeke not mine owne praise This was then the reason why he would preach no where but where he might haue honour because he knew none â—…ould receiue good by his Ministry that did not esteeme reuerently of his person They that honour not the Teacher cannot honour nor profit by his Doctrine Lecture the seuentie eight Ianuarie 22. 1610. IOHN IIII. XLIII XLIIII IT followeth now that we proceed to the Vses of this Doctrine 1. For vs that are Ministers That seeing there is an honour due vnto vs and it is not possible for vs to doe any good in our Ministry where we haue no honour and all the honour that is due to vs is due to vs onely for our gifts and for our workes sake we should therefore be humbled in our selues and iudge our selues vnworthy to be imployed in this function and both before we are entred this should keepe vs from being ouer-hasty and forward to take this calling vpon vs and when we are entred this should make vs to walke in it with feare and trembling Iohn the Baptist professed himselfe vnworthy to be imployed euen in the basest office about Christ not worthy to beare his shooes Matth. 3. 11. not worthy to stoope downe to vntie the latchet of his shooe Mar. 1. 7. And Paul said he was vnworthy to be called an Apostle 1. Cor. 15. 9. and hauing spoken of such an honour that belongeth to our Ministry which as one would haue thought would haue puffed him vp rather than haue humbled him he presently as admiring that God should euer aduance any mortall man to that dignity breaketh out into these words 〈◊〉 Cor. 〈◊〉 16. Who is sufficient for these things For as God neuer aduanced any to honour aboue others but he requireth some greater seruice from them than from others in omni honore est onus in all honour there is a burden to whom men haue committed much of them they will aske the more Luke 12. 48. In which respect Saul when he was called of God and his people vnto the place of greatest honour shunned it as much as he could and hid himselfe 1. Sam. 10. 22. so hath it fallen out in this No man that hath rightly conceiued of the burthen God hath annexed to this honourable function hath beene ouer hasty to take this calling vpon him no man taketh this honour to himselfe but he that is called of God Heb. 5. 4. till God haue euen thrust him in as it were by violence by the head and shoulders Two famous examples we haue for this the one in Moses who three seuerall times hung of and excused himselfe Exod. 3. 11. and 4. 1. 10. 13. the other in Ieremie who cryed out thus ah Lord God behold I cannot speake for I am a childe Chap. 1. 6. Euery ignorant idle couetous and scandalous Minister is apt to glory in this Doctrine and to challenge to himselfe this honour that is due to the Ministers of the Gospell but he neuer thinketh of the burthen God hath annexed to this honour The second Vse of this Doctrine is for the people that seeing it is euident by this Doctrine that you owe vs honour neither can you profit by our Doctrine vnlesse you can giue honour vnto vs and God esteemeth you as dogges and swine vnworthy of the comfort of his Gospell if you cannot esteeme of vs therefore it standeth you vpon to learne what honour is due to vs and when you know it to giue vs our due in this kinde The Apostles rule is generall Rom. 13. 7. Render to all their dues tribute to whom tribute is due feare to whom feare honour to whom honour First then you must know that the honour you owe vnto vs is not such as is due to the Magistrates and great men of the world we doe not challenge to our selues either that ciuill authority or that reuerence or those titles or that outward pompe and state or that wealth and abundance that is due vnto them Our Sauiour Christ giueth this for the reason why he had not such a retinue and company of seruants as might haue rescued him from them that apprehended him because his Kingdome was not of this world Ioh. 18. 36. The chiefe honour that is due to vs is more inward and spirituall and standeth in foure points principally The first degree of honour that you owe to vs is in your mindes and iudgements that you rightly esteeme of the neede you haue of Gods Ordinance in our Ministry and of the inestimable benefit you receiue by it This is that the Apostle teacheth vs when he saith 1. Thess. 5. 12. I besecch you Brethren that you know them that labour among you And 1. Cor. 4. 1. Let a man so account of vs as of the Ministers of Christ and Stewards of the mysteries of God On the other side a chiefe dishonour it is to the Ministry when men thinke it is a calling of no such necessity but that they may well enough be saued without it as they did among the Corinthians that said they cared neither for Paul nor for Apollo nor for Cephas they were Christs they did so wholly relye vpon Christ for their saluation as that they regarded not the Ministry of any of his seruants 1. Cor. 1. 12. that they can profit better by reading good Bookes c. The second degree of honour you owe to vs is in your affections that you reuerence vs in your hearts and haue vs in singular loue for our workes sake 1. Thess. 5. 13. You should count it your happinesse to haue such Teachers as you may reuerence for otherwise you shall be able to profit little or nothing by their Ministry On the other fide they are to be held contemners of the Ministry that desire none but such as may be their vnderlings such as they may rule at their pleasure euen in the matter of their Ministry and prescribe vnto them what they shall preach and what they shall not preach and say prophesie not vnto vs right things speake vnto vs smooth things Esay 30. 10. 12. or else such
duty that we must performe vnto others First for our selues We are to be exhorted that we would loue Church-meetings and delight more in them and be more thankfull to God for them than we haue hitherto been Labour for that affection that Dauid had Psal. 122. 1. I was glad when they said vnto me Let vs goe vnto the house of the Lord. Yea pray for the continuance of our solemne Assemblies both here and in other places of the Countrey This was also Dauids heart Psal. 122. 6. Pray for the peace of Ierusalem they shall prosper that loue thee And marke the Reasons Vers. 8 9. For my brethren and Companions sakes I will now say Peace be within thee Because of the house of the Lord our God I will seek thy good And therefore labour to walk worthy of this blessing and to profit by it For no enemy can put downe our meetings till God for our sinnes do put them downe Lam. 2. 6. He hath destroyed his Tabernacle as a garden he hath destroyed his Congregation Secondly concerning others there are two duties we are to be exhorted vnto 1. That euery one of you would call vpon his Neighbour and Friend and draw them to frequent the Church-assemblies When the Lord had prophesied Esay 2. 2. that vnder the dayes of the Gospell All nations should flow vnto the house of the Lord he addeth Vers. 3. that this should be the meane to draw so many to his house Many people shall go and say Come let vs go vp to the house of the Lord. 2. Masters of Families and Parents are to be exhorted that they would not think it sufficient to come to Church themselues but see that their children and seruants come also We should suffer none to attend vs in our owne house that will not attend and go with vs to Gods house Exod. 20. 10. Sonne Daughter Man Maid Stranger Iosh. 24. 15. I and my house will serue the Lord. Dauid speaketh of this as of one of the greatest comforts he had had vpon earth Psal. 42. 4. That he had gone with a multitude and led them into the house of God and Psal. 101. 7. There shall no deceitfull person dwell in mine house Sure he would much more haue said there shall no prophane contemner of Religion dwell in my house The second vse of the Doctrine is for reproofe And there be two sorts of men that are to be reproued by this Doctrine 1. Such as neglect the Church-assemblies in all the parts of Gods worship and seâ—…uice 2. Such as separate themselues from the Church-assemblies in some parts of Gods publike worship Of the first kind there are foure sorts 1. Such as separate from our Church-assemblies vpon pretence of the corruptions that are in them These are marked with a black coale by Iude vers 19. These be they who separate themselues sensuall hauing not the spirit But herein Christians must learne wisely to distinguish betweene such as are vniustly separated by others from the Church-assemblies and such as voluntarily separate themselues these deserue to be called Schismaticks and not the other Neither are they to be accounted Schismaticks as though they dare not be agents or practisers of any corruption that remaineth in the Church yet can beare and tolerate them as burdens without forsaking the Church for them To this first sort I will say no more but wish them well to weigh the examples of Gods seruants that haue been mentioned in this doctrine which frequented so diligently the publike worship of God vsed in Ierusalem when there were farre greater corruptions both in the Priests and people and worship it selfe than can be found in ours 2 Such as absent themselues from the Church-meetings out of respect they haue to their profit they must needs spend some Sabbaths in going to Faires they must go iournies on that day sometimes and make bargaines c. they cannot spare any time from the works of their calling to come to Lectures on the week day They cannot get their liuing they say by going to Church and when they do come to Church on the Sabbath they cannot bring their whole family with them they must leaue some behinde them to looke to their houses for feare of robbing These are like those Mal. 3. 14 that said It is iâ—… vaine to serue God and what profit is it that we haue kept his ordinances To these I say no more but this First if thou couldest come to the Church either on the Sabbath or week day with an vpright heart thou shouldest not need to feare that that would make thee poorer The Lord God would be a sunne and shield vnto thee no good thing would he with-hold from thee Psalme 84. 11. Secondly though thou may in sundry cases of necessity leaue some at home when thou commest to Church yet take heed thou pretend not necessity where none is For if thou dare leaue thy house empty when thou goest to a Faire or to haruest worke and canst trust God with keeping of it then and darest not do so on the Sabbath when thou commest to serue God be thou assured thy heart is naught and God will not hold thee innocent For God hath made a further promise to thee for keeping of thine house when thou leauest it vpon this occasion than at any other time Neither shall any man desire thy land when thou shalt goe to appeare before the Lord thy God thrice in a yeare Exod. 34. 24. 3 Such as though they haue nothing to do if their finger be sore or their head do butake will absent themselues I would haue such to remember the example of Hezechiah who in three dayes after he had been sick of a most painfull and mortall disease went into the Temple Esa. 38. 22. and the woman that on the Sabbath resorted to the Synagogue though she had had a spirit of infirmity eighteene yeares Luke 13. 10 11. And because the true cause of their absence is for that they find no comfort nor take any delight in our Church-exercises I would haue them to consider that there is no one more certaine signe of a dead heart void of all grace and sense of Gods loue than this not to be able to take any delight in his publike worship as may appeare by the contrary in these two places Psal. 84. 12. Dauid loued Gods Tabernacles so well because his heart and his flesh reioyced in the liuing God And 1 Pet. 2. 2 3. Such as haue tasted how sweet the Lord is will desire the sincere milke of the Word And know thou that as thou carest not for appearing in the Assemblies of the righteous in this life so hast thou cause to feare that thou shalt not stand in the Assembly of the righteous in the life to come Psal. 1. 5. when thou wilt esteeme better of them than now thou dost 4 Such as absent themselues vpon this pretence that they can serue God as well and spend their time
them for first there is light enough in them by nature to condemne them though they neuer heare Sermon as many as haue sinned without the Law shall also perish without the Law Rom. 2. 12. Secondly the knowledge of the Word will not worke vnquietnesse but peace in the heart of them that doe obey it learne of me and yee shall finde rest to your soules Matth. 11. 29. Thirdly wilfull ignorance shall no way lessen but increase thy condemnation The Apostle 2. Pet. 3. 5. speaking of Atheists and Mockers saith This they willingly know not Mat. 10. 15. It shall bee easier for Sodome and Gomorrah than for them that will not heare The second sort of them that will not know the truth are they that can be content to heare but yet will not be perswaded of many truths that haue oft beene clearely taught them out of Gods Word They cannot be perswaded that preaching is the onely ordinary meanes of saluation that we must so precisely rest from our owne labours vpon the Sabbath that a man is bound to frequent euery part of Gods worship both in Church and house that euery master of a family is charged with the soules of his whole family and shall answer for the sinnes that are committed in it These men I would haue to weigh first that it is spoken to the praise of many and noted as a marke of Gods Elect to receiue the Word with all readinesse Acts 17. 11. and the very entrance of Gods Word giueth light vnto them Psal. 119. 130. And the contrary is noted by the Holy Ghost to the dispraise of men that they were long ere they could beleeue ô fooles and slow of heart to beleeue all that the Prophets haue spoken Luke 24. 25. yea it is spoken of as a marke of a reprobate you therefore heare not beleeue not obey not because yee are not of God Ioh. 8. 47. if our Gospell be hidden it is hidden to them that are lost 2. Cor. 4. 3. Consider the true causes of it and they are said to be three First the badnesse and vngraciousnesse of the heart women laden with sinnes and led away with diuers lusts are euer learning and neuer able to come to the knowledge of the truth 2. Tim. 3. 7. Secondly the speciall worke of Sathan the god of this world hath blinded the mindes of them that beleeue not 2. Cor. 4. 4. Thirdly the iust iudgement of God vpon thine owne wilfulnesse as we heard before out of Matth. 13. 14 15. Remember the Doctrine and take heed of sinning wilfully The second sort that I told you were to be reproued by this Doctrine are such as are wilfull and obstinate against the practice and obedience of the truth and of them there are three sorts First such as will not obey the truth when they see it but glory in this that they can giue vs the hearing and yet are not such fooles as to be ruled by vs they said we will not walke therein Ier. 6. 16. as for the word which thou bast spoken to vs in the name of the Lord we will not hearken vnto thee Ier. 44. 16. Secondly such as will not endure particular admonition be it priuate or publicke Thirdly such as will be the worse for admonition sinne taking occasion by the Commandement Rom. 7. 8. And such for the most part are our youths whose outrages are vsually committed in an opposition and contempt to the Word but let them remember these youthfull sins will be heauy and bitter one day thou writest bitter things against me and makest me to possesse the iniquities the punishment of the sinnes of my youth Iob 12. 26. The third Vse of this Doctrine is for the comfort of the faithfull who though they haue many corruptions yet they are able to say that to will is present with them their will and the desire of their heart is set to please the Lord Rom. 7. 18. 20. Lecture the ninetie two Iuly 2. 1611. IOHN IIII. XLVIII IT followeth now that we come to the fourth and last point that I haue told you is to be obserued in this verse in which that we may the better receiue our instruction from it these things are to be marked First our Sauiour chargeth the whole Nation of the Iewes with this sinne of infidelity and saith that this was the common fault of all the Iewes of that age they would not beleeue except they saw signes and wonders Matth. 12. 29. An euill and adulterous generation seeketh a signe 1. Cor. 1. 22. The Iewes require a signe Secondly that our Sauiour purposing to reproue this Ruler for his infidelity and to humble him and to shew him that for that cause he was vnworthy to receiue help from him doth not say Except thou see c. but in the plurall number Except yee see as if he should say If this were thy sinne onely I could the better beare with it but it is the sinne of you all and this he speakes not to extenuate his sinne but to humble him the more Hence then this Doctrine ariseth That the commonnesse of any sinne is no excuse for sinne No man hath cause to make the lesse account of any sinne that he liues in because he seeth it is common and growne into fashion but to feare it the more to be humbled the more for it because of that A plaine proofe of the Doctrine we haue Leuit. 4. from verse 13. to 35. where the Lord prescribing a forme how attonement should be made for all sorts that had sinned of ignorance he requires more solemnity to be vsed and more to be done for the expiation of a sinne that a whole Congregation is guilty of than either for the sinne of any Magistrate or for the sinne of any priuate man whatsoeuer The Reason of the Doctrine is this That the more common sinne is the more God hateth it and the lesse can he beare with it The more there be that doe conspire in sin the more fierce will Gods wrath be vpon them Nothing hastens Gods vengeance vpon sinners more than this as the generality of repentance and ioyning together in the profession of it is of great force to stay Gods wrath as we may see in two famous examples namely in the fast that Israel kept for successe against the Beniamites and in that of the Niuites Iudg. 20. 6. and Ionah 3. 5. so is the generality of sinne of great force to hasten and increase the iudgements of God See the proofe of this in three famous examples of Gods vengeance vpon sinners First in the destruction of the old World marke the story and you shall finde that the generality of sinne then brought that generall floud Gen. 6. 12. Then God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon earth And verse 11. The earth was filled with cruelty The second example is in the destruction of Sodome of that the
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
art thou cast downe O my soule and why art thou disquieted within me True it is that euery Christian man hath in himselfe cause enough of sorrow and he ought to mourne not onely for euery euill action that he hath committed through infirmity but euen for the wants and corruptions that he espieth in his best works for so did Paul euen for this cause O wretched man that I am saith he Rom. 7. 24. Yea he is onely an happy man he onely shall find true comfort that is able so to mourne Mat. 5. 4. yet hath he not so much cause of sorrow in himselfe as he hath to reioyce in the Lord yea it is a greater sinne not to reioyce in Gods goodnesse than not to mourne for his owne corruption Therefore it is very well worth the obseruing how often and with what earnestnesse this duty is enioyned the faithfull by the Lord Be glad in the Lord and reioyce ye righteous and shout for ioy all ye that are vpright in heart Psal. 32. 11. Finally my brethren reioyce in the Lord Phil. 3. 1. Reioyce in the Lord alwaies and againe I say reioyce Phil. 4. 4. Reioyce euermore 1 Thess. 5. 16. To conclude therefore this first encouragement I would haue these men to consider First they dispraise the Lord their Master much by being so heauy and vncomfortable As the King that Nehemiah serued could not abide to see his seruants sad Neh. 2. 1. no more can the Lord he delighteth in the peace and comfort of his seruants Psal. 35. 27. and is much offended with them if they serue him not with ioyfulnesse and with a good heart considering how bountifull and good a Master he is Deut. 28. 47. Secondly that they discredit their Masters seruice and do what lieth in them to alienate mens hearts from the liking of it And indeed what one thing causeth naturall men more to dislike Religion than this whereas God maketh this the onely priuiledge of his seruants and that that should greatly commend his seruice vnto men Esa. 65. 13 14. that when others shall be ashamed and cry and howle his seruants shall reioyce and sing The second encouragement that this Doctrine yeeldeth to the godly is this It may make them willing and desirous to serue the Lord to the vttermost of their endeauour and euen to thrust and enforce themselues gladly to doe him any seruice The most men we see do flie Gods seruice and count it more base and painfull than any bondage and drudgerie in the world as the Israelites did esteeme the house of God to be an house of greater bondage and misery than Egypt it selfe Were it not better for vs to returne into Egypt say they Numb 14. 3. Yea we shall find that Gods owne children haue oft times no heart at all to do him that seruice that he requireth but are ready to shift it off as Ionah did Ion. 1. 2 3. and the chiefe thing that alienateth mans heart from religious duties is this That men find they cannot performe them in that manner that God requireth and therefore they haue no heart to do any thing at all It was the excuse that the vnprofitable seruant made for his idlenesse and doing nothing in his Masters seruice I knew thee that thou art a hard man saith he Matth. 25. 24. And indeed if the Lord our God were so hard and strict a Master as would accept of no seruice vnlesse it were done in all points according to his commandement and would beare with no frailties and infirmities in his seruants what mortall man could serue him with any comfort and delight True it is and it cannot be denied that that to the naturall man it is vtterly impossible to doe that seruice God requireth That which our Sauiour speakes of the couetous man may be said also of the voluptuous proud malicious and ignorant man Luke 18. 25. It is easier for a Camell to go thorow the eye of a needle than for him to enter into the Kingdome of God Yea it is certaine that euen to the regenerate man Gods seruice is painefull and full of difficulty This we shall find said of the first degree of it viz. the forsaking of our selues and of all knowne sinnes If any man will come after me let him deny himselfe and take vp his crosse daily and follow me Luke 9. 23. Resist not euill but whosoeuer shall smite thee on the right cheek turne to him the other also and is any man will sue thee at the law and take away thy coat let him haue thy cloake also Mat. 5. 29 30. And the like may be said of euery spirituall duty To say a prayer is an easie thing but no man can pray aright without great striuing and labour Lift vp thy prayer Esa. 37. 4. Unto thee O Lord do I lift vp my soule Psal. 25. 1. Striue together with me in your prayers to God for me Rom. 15. 30. To sit at a Sermon an houre is an easie thing but to heare as we ought to heare is a painfull thing to incline our eare and to apply our heart Pro. 2. 2. And in a word to make a profession of Religion as most men do hath no hardnesse in it but the whole course of his life that is a Christian indeed and not in shew onely is called by our Sauiour a striuing to enter in at the strait gate Luke 13. 24. But yet if we knew well the disposition of this Master whom we serue and in what manner he requireth seruice of vs we would confesse that his seruice hath neither any impossibility nor hardnesse in it at all but we would acknowledge that to be most true which both our Sauiour and the Apostle speake of Mat. 11. 30. My yoke is easie and my burden is light 1 Ioh. 5 3 His commandements are not grieuous Yea we would account his seruice the most perfect freedome and esteeme it to be the greatest happinesse in the world to be admitted vnto it That which the Queene of Sheba spake of Salomons seruants may much more fitly be spoken of them that serue the Lord 1 Reg. 10. 8. Happy are thy men and happy are these seruants which stand continually before thee When God first established his Worship vnder the Law the people did so striue who should be most forward in seruing him euen to the parting with of their goods by contributing to his Tabernacle as that Moses was faine by solemne proclamation to stay them Exod. 36. 6. And in the first times of the Gospell men were so forward in offering themselues to serue God in the worke of the Ministry though that calling was then subiect to much more hardnesse and danger than now it is and women also were so forward in offering themselues to serue him in the office of Church-Widowes which you know required much base and painfull seruice that the Apostle was faine to giue charge not to admit all that so offred themselues but such onely
as were qualified according to his direction 1 Tim. 3. 5. And surely if we knew our Masters disposition well we would all be as forward and desirous to thrust our selues into his seruice as they were for one houre that we haue been wont to spend in his seruice we would willingly spend three Yea the more time our calling would permit vs to spend in his seruice the happier would we count our selues according to that Psal. 84. 4. Blessed are they that dwell in thy house they will be alwaies praising thee Consider therefore and thinke oft for thy encouragement of the gracious disposition of thy Lord and Master and that in these foure points First he standeth not so much vpon our actions as vpon our affections though we be able to do very little yet if he discerne in vs an vnfained desire to do well he is ready to accept vs Is there be first a willing mind it is accepted 2 Cor. 8. 12. He accepteth the will as the deed Because Abraham was willing and ready to haue offered vp his son in sacrifice to God the Holy Ghost saith of him that he did offer him vp Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla that for his life they laid down their own necks Rom. 16. 4. Secondly he much more esteemeth of this vnfained desire of our heart to do better than if we could do any thing neuer so well when he seeth vs willing and sorry that we can do no better The Apostle praiseth the Macedonians for this that their will exceeded their ability 2 Cor. 8. 3. So doth he the Corinthians that they had begun before not onely to doe but also to be willing and forward a yeare agoe 2 Cor. 8. 10. Thirdly if he see our heart set and resolued to do his will in any duty he hath enioyned vs he will be ready to helpe vs and make that easie to vs which was full of difficulty and impossibility before Draw nigh to God and he will draw nigh to you Iam. 4. 8. Arise and be doing and the Lord shall be with thee 1 Chron. 22. 16. Deale couragiously and the Lord shall be with the good 2 Chro. 19. 11. Fourthly with how much the more labour and difficulty he findeth we haue serued him in any duty and by how many the more tentations and lets we haue striuen against in doing of it by so much the more acceptable shall our seruice be vnto him God is not vnrighteous to forget your worke and labour of loue Heb. 6. 10. And who would not be glad to serue such a Master The third and last encouragement that this Doctrine yeeldeth to the godly is this that it may cause them to sing at their worke and to take much comfort euen in the poorest seruice they are able to do vnto God A wonderfull thing it is to see how little ioy men take in good duties and the true cause of it is this that they are apt to doubt when they do any good duty they do it not well nor in that manner as they ought and if they espie any infi mitie and corruption of the flesh that mixeth it selfe with thâ—…â—…orke of the spirit in any good action they haue done though they haue striuen against it and grieued sor it they are straight apt to thinke that God will iudge of their worke according to that corruption and reiect it True it is and cannot be denied but that the godly may finde cause enough in themselues to be humbled euen for their best actions when they haue performed them and to cry with Nehemiah Remember O my God concerning this and spare me according to the greatnesse of thy mercy Neh. 13. 22. and they haue also cause of feare before they vndertake them nay it is not possible we should do any good duty well vnlesse we do it in feare None of vs can preach well vnlesse we vndertake this businesse with feare least we should not do it well and approue our selues to God in it Paul professeth of himselfe that he was in the exercise of his Ministry among the Corinthians with them in weakenesse and in feare and in much trembling 1 Cor. 2. 3. None of you can heare well vnlesse you come with feare and reuerence vnlesse ye be humbled at the Lords feet to receiue his word Deut. 33. 3. Paul praiseth the Corinthians for this and saith Titus ioyed much to see it in them that they receiued the doctrine and Ministry of Titus with feare and trembling 2 Cor. 7. 15. In a word we cannot pray or do any other religious duty well vnlesse we vndertake it in feare lest we should not performe it as we ought Serue the Lord with feare Psal. 2. 11. Let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Heb. 12. 28. Nay we cannot conscionably and well performe any duty in our Christian conuersation vnlesse we do it in feare Seruants must obey their masters with feare and trembling Ephes. 6. 5. Yet as there must be in vs this feare rising from the apprehension of the Lords holinesse and our owne great insufficiency to do any good dutie so must there be in vs ioy and gladnesse of heart rising from the consideration of the Lords goodnesse and readinesse to take in good part the poore seruice we do vnto him There must be in vs in euery seruice we doe vnto God these two contrary affections feare in respect of our owne vnworthinesse and insufficiencie ioy and gladnesse of heart in respect of the gracious disposition of the Master whom we do seruice vnto This is that the Prophet meaneth Psal. 2. 11. Serue the Lord with feare and reioyce with trembling We should come with chearefull and glad hearts to his seruice Serue the Lord with gladnesse come before his presence with singing enter into his gates with thanksgiuing and into his courts with praise be thankefull vnto him and blesse his name For the Lord is good his mercy is euerlasting and his truth endureth vnto all generations Psal. 100. 2 4 5. and so should we depart from it And three Reasons there be may moue vs to do so 1 He will not straightly marke but passe by and pardon many infirmities in our seruice we do to him with vpright hearts Who is a God like vnto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for euer because he delighteth in mercy Mic. 7. 18. If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared I wait for the Lord my soule doth wait and I trust in his word Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption Psal. 130. 3 4 5 7. 2 He doth not exact of vs that we vtterly banish all corruption so as it may not dwell in vs
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
5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee See in particular how this obseruation of Gods worke confirmes our faith in the truth First in the truth of Gods Word generally Psal. 119. 140. Thy Word is proued most pure and thy seruant loueth it Secondly in the truth of Gods promises made to his people see how the faithfull are confirmed in them by the experience of Gods dealing with other of his seruants Psal. 22. 4. Our Fathers trusted in thee they trusted and thou didst deliuer them and 34. 5. They shall looke vnto him and run to him and their faces shall not be ashamed Why what should make them so confident in Gods mercies vers 6. This poore man cryed and the Lord heard him and saued him out of all his troubles But specially the experience a man hath had in himselfe of the performance of Gods promises will maruellously confirme him Rom. 5 4. Experience bringeth forth hope in this case especially See this in Dauid Psal. 4. 1. Heare me when I call O God of my righteousnesse thou hast set me at liberty when I was in distresse haue mercy vpon me and hearken to my prayer See this also in Salomon who hast kept with thy seruant Dauid my father that thou promisedst him thou spakest also with thy mouth and hast fulfilled it with thy hand as it is this day Therefore now Lord God of Israel keepe with thy seruant Dauid my father that thou promisedst him saying There shall not faile thee a man in my sight to sit on the throne of Israel And now ô God of Israel let thy word I pray thee be verified which thou spakest to thy seruant Dauid my father 1. King 8. â—…4 -26 Another notable example we haue for this in Iacob Gen. 32. 9. Thou saidst vnto me remoue into thy Country and to thy kindred and I will do thee good there is Gods word and promise Then followeth the experience he had already of the performance of this promise verse 10. I am not worthy of the least of all thy mercies which thou hast shewed vnto thy seruant for with my staffe came I ouer this Iordan and now haue I gotten two bands Then followes the confirmation he receiued in his faith by this experience vers 11. I pray thee deliuer me from the hand of my brother from the hand of Esan Thirdly and lastly this is of great force to confirme our faith in the truth of Gods threats against sin Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance and why so vers 11. and men shall say verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth Esa. 26 9. Seeing thy iudgements are in the earth the inhabitants of the world shall learne righteousnesse The Vse of this Doctrine is two-fold according to the two branches of the doctrine It serueth to exhort and perswade vs all that we would seeke to increase our knowledge and faith by conferring questioning and reasoning among our selues of the Word of God This is a singular meanes ordained of God to confirme vs by this we might learne much we know not and this would helpe our memory and affections and we depriue our selues of a great benefit by the neglect of it See a Commandement of God for it Ier. 23. 25. Thus shall yee say euery one to his neighbour and euery one to his brother what hath the Lord answered and what hath he spoken There is a Commandement for one priuate Christian to question and reason with another of the Word of God and Mal. 〈◊〉 7. there 's a Commandement for the people to moue their doubts and questions to the Minister they shall seeke the law at his mouth See an experiment of the fruit of it Luk. 24. in the Disciples that went to Emaus they conferred and moued their doubts one to another vers 14. and then vers 15. It came to passe as they communed together and reasoned that Iesus himselfe drew neare and went with them and verse 27. he expounded in the Scriptures vnto them and verse 45. he opened the vnderstandings of all those that were gathered together Yea see the fruit euen of that conference and reasoning that a father shall vse with his children or a master with his seruants or one neighbour with another as they walke or ride together Deut. 6. 7. Thou shalt whet or sharpen them to thy children when thou tarriest in thy house and when thou walkest by the way Christians when they haue any doubts in the matters of their faith and religion should enquire and seeke to be resolued Ier. 6. 16. They shall stand in the waies and enquire for the old way When in reading or hearing of the Word they meet with doubts they should not lightly passe them ouer but enquire How is this to be vnderstood how may this be proued We haue a notable example for this of them that read the Word Act. 8. 34. I pray thee of whom speaketh the Prophets this of himselfe or of some other man and for them that heare the Word in the Disciples of our Sauiour who whensoeuer they had heard him teach ought that they did not vnderstand were wont first to conferre and reason among themselues about it and then if that would not serue to go to their teacher Iohn 16. 17 19. Mar. 4. 10. and 7. 17. and 10. 10 11. Christians should be asking of them that are able to teach them the meaning and reason of that they see done in the administration of the Sacraments Exod. 12. 26. It is said that children should aske their fathers concerning the Passeouer What seruice is this you keepe and Ioshua 4. 6. What meane you by these stones and Deut. 6. 20. What meane these ordinances and testimonies and lawes which the Lord our God hath commanded you What is then the true cause why this duty is so much neglected that Christians when they meet neuer conferre or reason of good things nay when they come in company with such as are able to teach them they neuer moue any question of religion to them but their talke is only of worldly and vaine things Surely it is because they haue no doubts no need to learne or be confirmed in the truth And why haue we no doubts when the Eunuch and Disciples had so many Surely our hearts are profane and regard not what we heare or reade like those Iob 21. 14. who say to God Depart from vs for we desire not the knowledge of thy waies Now to conclude this Vse I will giue you some few cautions and rules to direct you in conferring and reasoning of Gods Word 1. Your questions must be of such points as are profitable not curious of such things as God hath not reuealed or vaine of such things as you know no vse of charge them not to giue heede to fables and endlesse genealogies which minister questions rather then
well appeare vnto them first that there was great inequality of gifts betweene them for the Apostles had far greater gifts than any of the Prophets secondly that there was great odds in the successe of their Ministry for the Apostles did much more good than the Prophets yet they shall not enuie nor disdaine one another but reioyce together take comfort one in another The Prophets shall reioyce to see what good the Apostles haue done though they could not do so much themselues and the Apostles shall reioyce to see what good the Prophets haue done though it were not so much as themselues haue done From hence I say we may learne this Doctrine That there ought to be no emulation amongst the Ministers of Christ but how great inequality soeuer there be in their gifts or in the fruit of their labours they ought to loue esteeme one of another and one to reioyce in the good that is done by another For this we shall need no other proofe than the examples of the Apostles themselues that were Master-builders and whose example we are commanded to imitate and follow Phil. 3. 17. Brethren be followers of me Three things we will briefly obserue in their example that are very fit to confirme this Doctrine 1. That though they did not onely farre excell all other Ministers in gifts and in the fruit of their labours but also were aboue them in calling and function and had a higher degree of Ministry than they which no Ministers of the Gospell now haue yet they were wont to esteeme reuerently of the meanest faithfull Minister in the Church and to account of them as of their fellowes and equals So Paul esteemed not onely of Timâ—…thy and Silas which were Euangelists ioyning them with him as his assistants in the writing of sundry of his Epistles 2. Cor. 1. 1. Phil. 1. 1. Col. 1. 1. Philem. 1. 1. Thess. 1. 1. but euen them that were but Pastours a degree lower than the other He cals Epaphroditus his compation in labour and fellow souldier Phil. 2. 25. Epaphras Tychicus Clement and others his fellow-scruants and his fellow-labourers whose names are written in the booke of life Col. 1. 7. and 4. 7. Phil. 4. 3. 2. They are not wont to speake of any faithfull Minister without signification of a speciall loue and brotherly affection they did beare vnto them So Peter vsing the testimony of Paul for confirmation of a point of Doctrine cals him his beloued brother 2. Pet. 3. 15. So Paul cals Tychicus his deare brother Ephes. 6 21. and Epaphras his deare fellow-seruant Col. 1. 7. Neither did he vse these as words of course onely 3. They are wont to shew great care of the credit of other Ministers which they spake and writ of especially with their owne people So Peter speakes reuerently of Paul and maintaines the credit of his Doctrine against some that cauelled at it 2. Pet. 3. 15 16. And Paul speaking of Tychicus cals him a faithfull Minister Col. 4. 7. So speaking of Epaphras to the Colossians where it seemes he was a Pastour or an Euangelist he saith of him that he was for them a faithfull Minister of Christ and that they might the better respect him he giues this testimony of him further That he was earnest with God for them in prayer yea I beare him record saith he that he hath a great zeale for you So when Timothies ministry was to be employed among the Philippians see how he commends him to them Phil. 2. 20. 22. I haue no man like minded who will faithfully care for your matters But yee know the proofe of him that as a sonne with the father he hath serued with me in the Gospell And speaking to them of Epaphroditus who it seemes was their Pastour he commends him for the great care he had of them Phil. 2. 26. He longed after you all and was full of heauinesse because yee had heard that hee had beene sicke And when he had said he would therefore send him to them speedily he addes Verse 29. Receiue him therefore in the Lord with all gladnesse and make much of such See how carefull he was to maintaine and encrease the credit of good Ministers amongst their owne people and how farre he was from ingrossing all credit and esteeme with the people into his owne hands And this minde was in our Sauiour himselfe who speaking to the people that had beene Iohns hearers and did admire him too much he enters into a large commendation of Iohn and of his ministry Matth. 11. 7. to 15. The Reasons of this Doctrine are principally two 1. For the calling and works sake wherein we are all imployed let a man so account of vs as of the Ministers of Christ and stewards of the mysteries of God 1. Cor. 4. 1. esteeme them very highly in loue for their workes sake 1. Thes. 5. 13. If Timothy come see that he may be with you without feare lacke to his safety from the practises of any aduersarie and prouide for his comfort euery way for he worketh the worke of the Lord as I also doe Let no man therefore despise him though he be a young man 1. Cor. 16. 10 11. which places doe not binde the people onely but as also to loue and esteeme one of another 2. Because this will greatly strengthen the credit of our ministry with the people and cause them to regard vs and our Doctrine the more when they shall see agreement and loue in one of vs towards another That it will greatly grace our ministry we may see Ps. 133. 1. Behold how comely a thing it is for brethren to dwell together in vnity that is to hold society and brotherly fellowship among themselues And verse 2. It is like the precious ointment vpon the head that ran downe vpon the beard euen Aarons beard that ran downe to the skirts of his garment So Esay 52. when he said verse 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace and declareth good things and publisheth saluation he adds as a reason that made their feet so beautifull in the eyes of Gods people verse 8. Thy watchmen shall lift vp their voice and shout together that is they shall agree and consent together they shall haue but one voice And that it will not onely make our ministry more gracious in the eyes of Gods people but also more fruitfull and profitable to them that is as plaine in the same place Psal. 133. 1. where he doth not onely say It is a comely and pleasant but a good and profitable thing for brethren to dwell euen together And verse 3. he expresseth the fruit of it thus It is as the deaw of Hermon that falleth vpon the mountaines of Zion And when the Apostle describes the profit and power of prophesie that is of the true preaching of the Word how it will make an infidell and ignorant man fall downe on his