then said yee shall not adde vnto the word which I command you neither shall yee diminish ought from it Deut. 4. 2. but now they giue a perfect direction to the whole Church that shall be to the end of the world It is said that the whole houshold of God is built vpon the foundation of the Apostles and Prophets Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem Apoc. 21. 14. 3. That had additions made to it in euery age to this neuer shall be any Therefore the Apostle Iohn who liued to see all the bookes of the New Testament written and the whole body of the Canonicall Scripture perfected and to giue his testimony to them all concludes his booke of the Reuelation which is the last of them all and of the same and no more diuine authority then all the rest and so sets his seale to the whole Canon I testifie vnto euery man that heareth the words of the prophecy of this booke If any man shall adde vnto these things God shall add vnto him the plagues that are written in this booke Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times and the times of Christ Hebrewes 1. 1 2. At sundry times and in diuers manners God spake in old time to our fathers by the Prophets in these last daies hee hath-spoken to vs by his Sonne 1. We haue a more excellent and perfect teacher giuen vs then they had they had the Prophets we haue the Sonne of God himselfe 2. Then God reuealed his will at sundry times now all at once In which respect also thirdly it is to be marked that he calls that time wherein Christ and the Apostles liued the last dayes as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world 1. Cor. 10. 11. Why are they called so so many 100. yeares so many ages before the worlds end Surely because there shall be no more alteration made in Religion the will of God shall be no further reuealed then it was then there shall be no more additions made to that which Christ hath taught vnto his Church The Reasons of this Doctrine are three 1. It is a part of Christs Mediatorship and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church so Peter interprets and applies that place of Moses to be meant of Christ For Moses truely said vnto the Fathers a Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. yea he is called the onely Doctour and teacher of his Church Matth. 23. 8. 10. One is your Doctour to wit Christ. 2. There was no want of ability in him to reueale the whole will of his Father to the Church For Iohn 1. 18. Hee is in the bosome of his Father and knew all his secrets and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge 3. There was no want of faithfulnesse in him he was faithfull in his office as Moses Hebrewes 3. 2. yea more faithfull then Moses Heb. 3. 5 6. This Doctrine serues for the improouing and conuincing of three errors First Of the Papists that deny the perfection of the Scriptures and still adde traditions and vnwritten verities vnto them Christ hath taught vs all things and whatsoeuer he taught vs he taught it in his owne life time and in the daies of the Apostles And whatsoeuer he taught in his owne person is contained in the Scriptures Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures Acts 26. 22. The Scriptures before Christ and his Apostles had put the last hand vnto them and reuealed all the will of God were perfect and sufficient to keepe men from damnation Luke 16. 29. To make them wise to saluation 2. Tim. 3. 15. so as the Church then needed no traditions nor indeed might receiue any how can they then be vnperfect now The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles iudging them temporary and abrogating them at their pleasure and esteeme the direction that God gaue to his Church vnder the Law in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnder the Gospell and that more is left to the power and discretion of the Church now then was then They grant that then nothing was to be done without Gods particular direction neither by the Church According to all that I shew thee after the patterne of the Tabernacle and the patterne of all the instruments thereof euen so shall yee make it Exod. 25. 9. neither by the Magistrate Dauid not as a King but as a man of God a Prophet commanded the courses of the Priests c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple it is said that it was done according to the commandement of Dauid and of Gad the Kings Seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies But this conceit is euidently ouerthrowne by this Doctrine We haue heard that Christ hath taught vs all things that concerne Gods worship indeed not expresly euery thing that belongs to the circumstances of Gods worship no more did he vnder the Law no expresse direction was giuen for the houre when the morning and euening sacrifice should be kept for setting vp the Synagogues or Pulpits for the forme of buriall and marriage but he hath giuen vs rules to direct vs in all these things and those more cleere and certaine and sufficient to resolue vs in all our doubts and to decide all controuersies that may arise about them then they had vnder the Law The third error is theirs that hold and put holinesse in sundry superstitious customes touching buriall fasting c. for which they haue no warrant but the tradition of their fathers as the Apostle speakes of many other vanities 1. Pet. 1. 18. The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed that the simplest person which with an honest heart shall vse the meanes of knowledge God hath giuen may attaine to a greater measure of knowledge of these daies it is prophecyed that the earth shall bee filled with the knowledge of God as the waters that couer the sea Esay 11. 9. If then God vnder the Law did so much abhorre ignorance in the Minister Hos. 4. 6. in the people Esay 27. 11. how much more in vs now if he required then that all should be instructed before they came to
had him among them for they receiued such confirmation in their Faith by that which they heard from him as they professe to the woman that the light they receiued from her was nothing to that they had gotten by hearing of him By her speech they were brought to beleeue that he was a Prophet but by hearing of him they were well assured that he was more than a Prophet euen the Sauiour of the world The foure verses diuide themselues into two parts For the Euangelist setteth downe First the beginnings of the faith and conuersion of the Samaritans verse 39 40. Secondly their encrease and proceedings therein verse 41 42. In the beginning of their faith he obserueth three things First the cause and meanes whereby it was wrought Secondly the effect and fruit whereby it shewed and manifested it selfe verse 40. Thirdly the respect Christ had vnto them when he saw it in them The meanes whereby these beginnings of faith were wrought in them was that which they had heard the woman say of him And what was that they heard the woman testifie that is protest and affirme with great earnestnesse and affection as Iesus being troubled in spirit testified and said that is spoke it with great earnestnesse and vehemency of affection verily verily I say vnto you that one of you shall betray me Ioh. 13. 21. that he had told her all things that euer she did How this is to be vnderstood we heard when I spake of verse 29. He had told her sundry things that were so secret viz. that she had had fiue husbands and that now she liued in whoredome that by that she knew well he was able to tell her all that euer she did and therefore out of the aboundance of her affection in an Hyperbole and excessiue kinde of speech she said and testified that he had told her all that euer she did which they had reason to giue credit to because out of her zeale and desire to doe them good she was so willing to publish her own disgrace And this speech of the woman whereas one would haue thought it might haue made them affraid to come vnto Christ lest he should haue told them also all their secret sins yet God so prepared their hearts wrought so with them that this was that that brought them to beleeue and to come vnto him For by this they vnderstood he must needs be a Prophet at the least and because the Church had now bin long without any Prophet and they knew by the Scriptures that about this time the Messias was to come they were induced to beleeue that this was indeed the Messias The effect and fruit whereby these beginnings of their faith did shew and declare themselues are set downe vers 40. When they were come to him they besought him that he would tarry with them So soone as they were come to him euen before they had heard him themselues that it may appeare to be a fruit of that faith which the womans speech had wrought in them they earnestly inuite him to come to their City and to tarry with them And this they did partly to shew their loue and respect vnto him in giuing him entertainement and chiefly out of that desire they had to be instructed by him and to be further confirmed in that faith which was already begun in them The respect Christ had vnto them when he discerned these beginnings of faith in them is set downe in the last words of verse 40. for he yeelded to their request and abode with them two daies And this shall suffice to be spoken for the interpretation of this Text Now let vs come to those Doctrines that the Holy Ghost intendeth to teach vs from this example First then we must obserue here how easie of beliefe these Samaritans were first vpon the speech of one poore woman many of them beleeued in Christ. She told them he had made knowne to her all that euer she had done she told them this in a very earnest manner she appealeth to their conscience whether this could be any other than Christ she desired them to go with her vnto him and hereupon many of them beleeued and went out vnto him to inuite him vnto their City Secondly the Holy Ghost commendeth them for this and our Sauiour giueth that approbation vnto them in this and sheweth that respect vnto them for it as we shall scarce reade he did the like vnto any other And from thence we haue this Doctrine to learne That it is a great grace of God and signe of election in any to be tractable and teachable easily drawne to receiue and beleeue the truth of God ready to yeeld vnto it when it is once reuealed vnto him True it is that men may be too credulous and light of beliefe it is noted for the property of a silly man to belieue euery thing he heareth the simple beleeueth euery word Pro. 14. 15. They should not be so simple as in the matters that concerne their soules to receiue ought vpon the credit of any man how good soeuer he be no nor vpon the credit of a whole Church but they ought in this case to try before they trust to examine that that is taught them by the holy Scriptures whosoeuer hath bin their Teacher So it is said of those worthy Christians at Beraea that they examined diligently the Doctrine euen of Paul and Barnabas they examined their Doctrine by the Scriptures and are commended for it Acts 17. 11. Yea we haue a straight commandement for this take heed what yee heare Mar. 4. 24. proue all things 1. Thess. 5. 21. But yet when once the truth is reuealed to them they ought to yeeld presently vnto it to receiue it with all readinesse So it is said of those worthy hearers Acts 17. 11. that they receiued the word with all readinesse of minde This readinesse consisteth in foure points 1. When we goe to heare or reade Gods Word we should goe with an open heart willing to learne whatsoeuer God shall be pleased to teach vs. This minde was in Cornelius Act. 10. 33. we are all heere present before God to heare all things that are commanded thee of God This is made a note of the true subiects of Christ Esay 32 3. The eyes of the seeing shall not bee shut and the eares of them that heare shall hearken As if he should say Whatsoeuer they see they shall willingly see and whatsoeuer they heare they shall willingly heare We should euen be glad to vnderstand and learne whatsoeuer God shall be pleased to teach Acts 2. 41. The faithfull are called such as gladly receiued the Word 2. When we go to heare or reade Gods Word we should goe with a full resolution that when he shall reueale his will vnto vs we will obey it This resolution was in the Church he will teach vs of his waies and we will walke in his paths Esay 2. 3. This minde was in Dauid Psal.
ioy vnspeakable and glorious As if he should say You belieue neuerthelesse assuredly in him though you did neuer see him 4 The true belieuer giues credit to the Word not onely in those truths wherein he hath no helpe from sense or reason to confirme him but euen where they are both against him Rom. 4. 18. Abraham against hope of sense and reason belieued vnder hope of Gods Word that he should be the Father of many Nations Let vs now come to the Vse of this Doctrine and we shall find it serueth first for instruction secondly for reproofe thirdly for comfort First for instruction to the Teacher secondly to the Hearer 1 To vs that are teachers sith our Ministry is ordained to bring men to Faith and there is no other means els ordained to that end Rom. 10. 17. and faith is grounded onely vpon the Word that therefore our chiefe care should be to bring good euidence from the Word for euery thing that we teach Mar. 4. 14. The sower soweth the word that is the onely seed of grace 2 Tim. 4. 2. Teach the Word improue rebuke exhort with all long-suffering and Doctrine 2 This serueth for the instruction of the Hearers seeing the excellency and happinesse of a Christian consisteth in his Faith By faith we are iustified in Gods sight and haue peace towards God Rom. 5. 1. By Faith we are sanctified Acts 15. 9. By Faith we stand and perseuere in the state of grace Thou standest by faith Rom. 11. 20. By Faith we quench all the fiery darts of the Deuill Ephes. 6. 16. And this faith is grounded onely vpon the Word of God We are therefore to be exhorted to seek good ground in the Word for that that we hold in Religion and therefore both to acquaint our selues with it in priuate and in frequenting the publike Ministry thereof to heare with iudgement and to mark well how that that is taught vs is grounded vpon the Word Euery Christian should esteem it a singular fauour of God that we may haue his Word in our houses to read on when we will and a foule sin not to make our vse of it This God complaines of as of a foule sin I haue written vnto them the great things of my Law and they were counted as a strange thing that did not belong vnto them that they had nothing to do withall Hos. 8. 12. And the Prophet describing vnto vs the man that shall be saued describes him by this Psal. 1. 2. that his delight is in the Law of God Euery man will grant that there is no hope a man should come to happinesse vnlesse he be such a one as is described Psal. 1. and such a one thou canst not be till thou can delight in Gods Word So likewise when we frequent the Ministry of the word we should learne to heare with iudgement and not so much to regard the zeale or vtterance of our Teachers as to marke well how they ground that that they teach vpon the Word of God Phil. 1. 9. This I pray saith Paul that your loue may abound yet more and more in knowledge and in all iudgement For this those Noble-men of Berea are commended Acts 17. 11 12. They searched the Scriptures daily whether those things were so Therefore many of them belieued The second Vse of this Doctrine is for reproofe and terrour of carnall men He that wants faith it is impossible for him to please God Heb. 11. 6. but the wrath of God abideth on him Iohn 3. 36. And by this Doctrine it is euident the most men want true faith because the faith they seeme to haue is grounded not vpon the Word of God but onely vpon sense they belieue no farther than they see This shall appeare euidently in three Points 1. The faith they haue is grounded not vpon Gods Word but vpon sense Those truths that they see generally receiued and allowed of by men those they are content to hold but those truths that are reiected by men though they haue neuer so good a ground in Gods Word yet they cannot belieue I might instance this in sundry particulars if time would permit Whereas he whose Faith is grounded vpon Gods Word likes neuer the worse of any truth God hath reuealed to him because he seeth it reiected by men but euen as it is in other cases This is the triall of our loue to men Pro. 17. 17. A friend loues at all times and a brother is borne for aduersitie so it is in this It is time for thee Lord to worke for they haue made void thy Law therefore loue I thy commandements aboue gold yea aboue fine gold therefore I esteeme all thy precepts concerning all things to be right and I hate eue ry false way Psal. 119. 126 127 128. He that indeed loues Gods truth will loue it the more because it is reiected by the world 2 The faith they haue in Gods iustice is grounded not vpon the Word of God but vpon sense onely When the heauy hand of God is vpon them in some iudgement they can belieue indeed he is iustly offended with them for their sinnes When they heare the terrible thunder and see the lightening they can tremble before the Lord but so soone as this is past they cast off all feare of God nothing that they heare spoken out of Gods Word against their sinnes can moue them one whit Whereas the true belieuer that grounds his faith vpon Gods Word hath the feare of God in him at all times Blessed is the man that feareth alway Pro. 28. 14. and is much more assured of Gods iustice and hatred against sinne by that that he hath learned out of Gods Word than by any thing he can see or feele They tremble at the word Esa. 66. 2. So Noah being warned of God concerning things not seene though himselfe was expresly exempted from the iudgement yet was moued with feare Heb. 11. 7. For this the Nineuites are commended Ionah 3. 4 5. By the preaching of Ionab they were brought to that feare and humiliation though they saw not nor felt any thing that might cause them to feare 3 The Faith that the carnall man hath in Christ and perswasion of Gods mercy is not grounded vpon the Word but vpon sense onely he is indeed oft very confident of Gods fauour both for the present and for the time to come he saith to his soule Eat thy bread with ioy and drinke thy wine with a merrie heart for God now accepteth thy works Eccles. 9. 7. But what is the ground of his assurance He saith he sees Gods loue and feeles it daily The iudgements of God are farre aboue out of his sight Psal. 10. 5. But alas this will be found a false ground Eccles. 9. 2. No man knowes either loue or hatred of that that is before them Whereas the child of God is assured of Gods fauour for the present and the time to come by that which he heares and
reads in the Word though he see or feele little to perswade him to it yet he hath the promise Godlinesse hath the promise both of this life and of the life to come this is a faithfull saying and worthy of all acceptation for therefore we labour and suffer reproch because vpon this ground we trust in the liuing God c. 1 Timothie 4. 8 9 10. And this promise is of great force and account with him Hauing these promises let vs cleanse our selues 2 Corinth 7. 1. The third Vse of the Doctrine is for comfort to the godly that know they feare God vnfainedly and yet are often perplexed because all sensible tokens of his fauour both inward and outward are taken from them First in thy outward affliction and distresse acquaint thy selfe well with Gods promises made vnto thee namely such as that they that seeke the Lord shall not want any good thing Psalme 34. 10. Secondly assure thy selfe God with-holds from thee the sensible performance of them to prooue whether thou canst belieue though thou see not To humble thee and to proue thee and to know what was in thy heart whether thou wouldst keepe his commandements or no Deut. 8. 2. Thirdly giue thou glory to God in belieuing and say as Iob 13. 15. Though he slay me yet will I trust in him And all will be well assuredly If thou canst belieue all things are possible to him that belieueth Mark 9. 23. In the affliction of thy mind and losse of the feeling of Gods fauour first acquaint thy selfe with the promises Whom Christ euer loued he loues to the end Ioh. 13. 2. The gifts and callings of God such gifts and graces of God as do accompany an effectuall calling are without repentance Rom. 11. 29. He hath said I will neuer faile thee nor forsake thee Heb. 13. 5. Secondly rest assured God doth this for thy profit he alwayes chasteneth vs for our profit that we might be partakers of his holinesse Heb. 12. 10. Thirdly consider not too much of nor reason too much with thy temptation Abraham considered not thought not much vpon nor reasoned with or obiected against the promise of God his owne body now dead when he was about an hundred yeare old neither yet the deadnesse of Sarahs wombe Rom. 4. 19. Fourthly though thou feele nothing yet say with Dauid Psal. 56. 10. In God will I praise his word in the Lord will I praise his word Lecture the ninetie one Iune 25. IOHN IIII. XLVIII IT remaines now that we proceed to the two last points obserued in this Verse The first thing then that we are now to obserue is this That our Sauiour chargeth the Iewes with obstinacy and aggrauates their infidelity by their wilfulnesse Ye will not belieue saith he And this ye shall find oft charged vpon them and made the chiefe cause of their reiection Iohn 5. 40. But ye will not come to me that ye might haue life And 8. 44. Ye are of your father the Deuill and the lusts of your father you will doe Matth. 23. 37. How oft would I haue gathered you together as an Hen gathereth her chickens vnder her wings but ye would not Rom. 11. 25. Obstinacy is come to Israel vntill the fulnesse of the Gentiles be come in They had had all good meanes to perswade them to belieue in Christ the Scriptures did beare witnesse vnto him and so did the Shepheards and Simeon and Anna and Iohn the Baptist and the miracles that Christ himselfe had wrought therefore it must needs be wilfulnesse and obstinacy in them that they did not belieue From hence then this Doctrine ariseth That this greatly aggrauateth euery sinne in the sight of God when it is committed with wilfulnesse and obstinacy When men sinne not of simple ignorance but God hauing giuen them the ordinary meanes of knowledge and faith and reformation of life they stand out against the meanes and will not be reclaimed Obserue the proofe and demonstration of this Doctrine in all the wayes whereby the wrath of God is reuealed from heauen and ye shall euer find he hates the man that sinnes wilfully against the meanes aboue all other First in the euerlasting punishment and torments of Hell Though Turkes and Pagans that neuer sinned wilfully against the meanes of grace shall be damned and therefore it is said Mar. 16. 16. He that belieueth not not he that will not belieue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be damned And 2 Thes. 1. 8 In flaming fire rendring vengeance on them that do not know God And Rom. 2. 12. As many as haue sinned without the Law shall perish also without the Law yet shall there be certainly in those euerlasting torments the least measure whereof shall be such as no heart of man is able to conceiue and because the least shall be vnconceaueably extreame and euerlasting it passeth mans reason to imagine how there should be any degrees in it great odds and difference And the Lord who is infinite in wisdome and iustice and power hath appointed farre more grieuous and fearefull torments in that Lake for them that haue sinned wilfully and obstinately against the means than for any other sinner This is plaine by that speech of our Sauiour Matth. 10. 15. of euery City that refuseth the Word Truly I say vnto you it shall be easier for them in the land of Sodom and Gomorrah in the day of iudgement than for that City And of Capernaum that did not refuse to heare but did wilfully refuse to belieue and obey the truth which they heard Matth. 11. 24. I say vnto you it shall be easier for the Land of Sodom in the day of iudgement than for thee And that of the Apostle Rom. 2. 8 9. Indignation and wrath tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian And why of the Iew first or chiefly Because as I haue shewed you obstinacy is come vpon Israel their obstinacy against the meanes of grace which they had aboue the Grecian is the cause of it 2. In those corporall and temporall plagues that God is wont to bring vpon men in this life God shewes this also euidently in those he inflicteth vpon wicked men in their bodies and goods and good name in their children and posterity For first though God in this life shew wonderfull patience in bearing with sinners yet some he cannot forbeare till the life to come but Iames 1. 15. sinne when it is finished bringeth forth death And the thing that makes vp the measure and perfection of sinne is this when men grow obstinate in sinne and will not be reclaimed Thus saith Daniel to Belthasar of the King his Father Dan. 5. 20. When his heart was puffed vp and his mind was hardened in pride he was deposed from his Kingly Throne and his heart was made like the beasts And this is so certaine a signe that some iudgement or
one belieueth what he teacheth not by an humane Credulity from his Author but by a diuine faith from the Word and because he belieueth he therefore speaketh and speaking from faith in his owne heart he speaketh much more powerfully vnto the begetting and strengthening of faith in the Hearer The priuate Christian in the diligent suruey of this Treatise shall obserue liuely decyphered the scornefull vanity of corrupt Nature the lothsomenesse and desperate danger of sin the wonderfull power of Gods Grace in the conuersion of a sinner the tryall of a mans own deceitfull heart the amiable life of Gods grace in the regenerate the comfortable benefit of afflictions sundry sweet consolations of a troubled spirit the vanity of Popery the necessity of a faithfull Ministry the beauty of Gods Ordinances holily administred and the resolution of sundry cases of conscience fitting these times and all deliuered with such euidence of Scripture-light and Christian experience that the hearts of the godly Readers will at once blesse God who hath giuen such gifts to men and blesse the Writer who hauing spent the strength of his yeares in a faithfull and fruitfull Ministry to the great comfort and succour of many Ministers and people far and neare round about him doth now at last adorne his hoarie head with this Crowne of glory to bring forth his workes to more publike Light now more at the last then at the first My hearts desire is that God would adde yet many daies more to the Authors life and support him still both in body and spirit to bring to light many other such monuments of his fruitfull labours not only that elaborate Commentary vpon the 51. Psalme but likewise such Sermons or Treatises or Letters touching cases of Conscience as haply haue lyenby him these many yeares Why should any Talent lye buried in a Napkin or candle lye hid vnder a bushell which being set on a candlesticke might giue light to all that are in the house Such Opuscula little Treatises as himselfe would hardly acknowledge vnder his owne Name might be of speciall vse and much esteeme with others Witnesse those questions and Answers wherein he hath comprized the doctrine of the Lords Supper which though without his Name they be annexed to a little Treatise of the like Argument set forth by a godly learned Diuine M. William Bradshaw yet haue they beene of singular good vse to many poore soules for their worthy preparation to that Ordinance And in very deed they do more fully furnish a Christian to that whole spirituall Duty then any other in any language that I know in so small a compasse yea and that one Letter of his to a Gentlewoman against the separation which without his consent a separatist printed and refuted hath so strongly and clearely conuinced the iniquity of that way that I could not but acknowledge in it both the wisedome of God and the weakenesse of the separatist His wisdome in bringing to light such a beame of the Light of his truth by the hand of an aduersary against the Authors mind and the weakenesse of the other to aduance the hand of his aduersary to giue himselfe and his cause such a deadly wound in open view as neither himselfe nor all his associates can be able to heale In which respect I conceiue it was that the industrious Doctor Willet in his Dedicatory Epistle to CHRISTS Colledge before his harmony vpon the first of Samuel stileth this our Author Schismaticorum quivulgò Brownistae Malleum the Hammer of Schismatiques whom they commonly call Brownists Now the God of all grace prosper the workes of his seruants to those good ends himselfe hath appointed and they haue aimedat the glory of his owne great Name in the edification and saluation of his people in Christ. So I take leaue and rest desirous to prouoke my selfe and thee to a thankfull and fruitfull vse of such mercies The vnworthiest of the least of Gods Mercies and Seruants I. C. A Table of some principall Points that are handled in these Lectures Abstinence See Fasting Admonition See Reproofe Adoption A. NO man can worship God aright till he haue the Spirit of Adoption and can conceiue of God as of his louing Father pag. 182 Foure notes to try whether we do indeed know God to be our Father pag 183. Adoration Worship See Reuerence The whole worship of God is called Adoration pag. 111. Admiring of men It is folly and sin to admire any man much pag 40. Affection He that hath an vpright heart serues God with affection pag. 480. No seruice pleaseth God that is not done with feeling and affection pag. 198 199. Naturall Affection See Parents Afflâ—…ction In it owne nature it is a curse neither is it a signe of Gods loue to all pag. 394. The greatest may not hope to be exempted from it pag. 388. All men should prepare for it and how 389 It is greatly profitable and necessary for Gods Elect pag. 394. It is no signe of Gods wrath but of his loue rather pag. 398. We may be sure God will doe vs good by it and remoue it when it hath wrought kindly on vs and support vs in it and giue a comfortable end vnto it pag 399. It is a signe of election to profit by it and the contrary of reprobation pag 401. In euery affection we should take notice that God is angry with vs pag. 402. Sixe degrees of Gods proceeding in sanctifying affâ—…ctions to vs which may be so many notes to try whether our affâ—…ctions be san-ctified pag. 40â—… 40â—… Extremity of it will make vs vnfit both to profit by the Word and to pray pag. 433 Alacrity See Cheerefulnesse Antiquity How far forth it is to bee regarded in the matter of Religion pag 141. It is dangerous to ascribe too much to it 144 Our Religion is most antient 145. The popish plea touching the antiquity of theirs is most vaine and insufficient ibid. Apostacie See Perseuerance How farre forth the good things that haue beene in a man may be lost â—…0 51. A dangerous thing to fall from grace or to decay in it 54. Two chiefe causes of it ibid. Comfort for the faithfull that liue in times of generall Apostacie 430 431. Apostles Christ hath taught his Church the whole will of his Father by them 207. Apparell See Attire Appearance of euill is to be auoided 86. Application Ministers must apply the Word and hearers must endure it 373 374. Assemblies See Church-Assemblies Assurance of saluation See Certainty of saluation Attention All should attend diligently at the hearing of the Word 125. 134. 135. Meanes to keepe our hearts attentiue from wandring in prayer c. 198. Attire Modesty in attire required of Christians 87. Authority The wicked are apt to abuse the authoriâ—…y and credit of holy men to the disgrace of Gods truth 35 273. This honour is due to Christ alone to be belieued in matter of Doctrine vpon his bare Word 149. Nothing is to be
him to Christ Gal. 3. 24. till then we are like the Laodiceans Reuel 3. 17. wee say that we are rich and increased with goods and haue need of nothing wee know not that wee are wretched and miserable and poore and blind and naked till then wee are so proud that we will neuer craue nor stretch out or open our hand to receiue this gift First we must be poore in spirit and mourners for that before euer we can hunger and thirst c. as appeareth by our Sauiours gradation Mat. 5. 3. 4. 6. 2. So soone as we haue receiued Christ we haue receiued also the Spirit of Adoption Rom. 8. 15. And as so soone as he was in the shippe all was calme and quiet Mat 14. 32. so shall we find that vpon the receiuing of Christ our hearts will be at peace Rom. 5. 1 Being iustified by faith we haue peace with God 3. So soone as we haue receiued Christ we haue receiued also the Spirit of sanctification 2. Cor. 5. 17. If any man be in Christ he is a new creature And howsoeuer a man may receiue all other gifts from God and neuer loue him but euen set their mouth against the heauens as the Prophet speaketh Psal. 73. 9. Yet this can none receiue but he shall loue the Lord deerely and study how to honour and shew himselfe thankfull vnto him See this in Dauid Psal 18. 1. I will loue thee O Lord my strength 2. the Lord is my God c. and Psal. 116 1. I loue the Lord because he hath heard my voice and my supplications and the occasion of those supplications the hearing whereof made him so to loue the Lord he expresseth verse 3. The sorrowes of death compassed me and the paines of hell got hold vpon me I found trouble and sorrow He that hath truly felt being schooled and nurtured to it by the ministry of the Law his owne miserable estate by nature and hath receiued by faith this assurance that Christ hath ransomed him from it hath receiued this gift can not chuse but loue the Lord dearely for it Lecture the fourth Feb. 21. 1608. IOHN IIII. X. THe last day beginning to speake of the cause that our Sauiour giueth why this woman did not aske of him the Water of life which was the third generall part of this text she knew not that gift of God nor who it was that said c. I told you there were 3. points to be obserued in these words 1. That he calleth himselfe that gift of God 2. That he saith the cause why she asked not this Water of life of him was for that she knew him not 3. That he saith if she had knowne him she would haue asked it of him The first â—…f these three points we finished the last day and learned from it that Christ is the chiefe the greatest gift the principall token of his loue that euer God gaue vnto men It followeth now that we come to the two last points 1. That hee saith the cause why she asked not was that she knew him not 2. That he saith if she had known him she would haue asked In the first we must obserue that our Sauiour saith the cause why this woman made no vse of him made no reckoning of that Water of life which he had to bestow was for that she knew him not and from thence we learne That ignorance is a chiefe cause of all prophanesse and contempt of Gods grace This we shall find noted of them that haue beene notoriously profane the reason why they refused to serue God and asked what profit they should haue by praying to him is said to be this that they knew him not for so they said Iob 21. 15. Who is the almighty c. and Psal. 10. 4. When Dauid had said the wicked is so proud that he seeketh not for God he giueth this for the reason he thinketh alwayes there is no God Neither is it so onely with notorious Atheists but with euery naturall man euen the ciuillest man in the world whom you see carelesse in religion and a contemner of grace his ignorance is the cause of it The cause why the heathen did not call vpon God Psal. 79. 6. is said to be this that they knew him not Rom. 3. 11. There is none that vnderstandeth there is none that seeketh God Eph. 4. 18. What makes all the Gentiles strangers from the life of God Hauing their vnderstanding darkened they are strangers from the life of God through the ignorance that is in them If men knew and were perswaded of the comfort that is to be found in godlinesse and the reward thereof they could not but desire and loue it So men feare not hell for that they fore-see it not if they could see that pit open if they knew and belieued the torments that the damned doe endure in it they would certainely feare it and the way that leadeth to it The reason of the Doctrine is euident euen in nature for the will and affections are moued by the vnderstanding that sits at the sterne in the soule of man A man can neither feare nor loue nor desire nor hate nor ioy nor grieue for any thing but according to the apprehension he hath of it in his vnderstanding That is the reason why the Scripture imputes all the sinnes of Gods people to the errour of the mind all their sinnes are called the errors of the people Heb. 9. 7. As at the first Satan drew Eue to sinne by deceiuing her 1. Tim. 2. 14. So hath he done all her posterity euer since Sinne deceiued me saith the Apostle Rom. 7. 11. Therefore the Lord in his word makes it the first and greatest worke of grace to reforme the mind and vnderstanding Rom. 12. 2. Be ye changed by the renewing of your mind Col. 3. 10. The new man is renewed in knowledge And there is great cause why this should be acknowledged to be so because the imaginations and thoughts and conceits of the mind are as the Apostle cals them 2. Cor. 10. 4. 5. Those strong holds and those high things within vs that are exalted against the knowledge of Christ. Yea knowledge is the root and fountaine of all other graces 2. Pet. 1. 2. Grace be multiplied vnto you through the knowledge of God and Vers. 3. His diuine power hath giuen vs all things that pertaine to life and godlinesse through the knowledge of him that hath called vs to glory and vertue The first vse of this doctrine is to perswade euery man of the euill and danger of ignorance of the great necessity of seeking the knowledge of Gods Word Shall all men thinke it necessary to take paines for skill and knowledge how to liue here and shall any be so farre giuen vp to a reprobate mind as to thinke there is no danger to liue in the ignorance of Gods Word that there is no paines nor care to be taken for attaining the knowledge of
especially that want yeares or such other means of learning should do any great good that they cannot belieue See this in Christs country-men Mat. 13. 55. 57. They were offended at him and could not honour him as they ought because they knew the meannesse of his parentage and education This doctrine serueth first generally to exhort euery one of vs to take notice of this vile corruption in our selues and to striue against it Take heed brethren saith the Apostle Heb. 3. 12. least there be in any of you an euill heart of vnbeliefe Consider with thy selfe 1. Thou canst haue no comfort in God vnlesse thou haue faith Heb. 11. 6. Without faith it is impossible to please him 2. Though it may seeme an easie thing to belieue while thou art in peace and in abundance of all good means of comfort as Papists say this is too easie a way to be the right way to heauen thou wilt find it hard in the time of extremity when that euill day shall come which the Apostle speaks of Eph. 6. 13. Of all things that God hath commanded vs this most needeth the mighty hand of God and the exceeding greatnesse of his power to make vs able to performe it and so speakes the Apostle of it Eph. 1. 19. 3. Thou hast no true faith vnlesse thou canst belieue whatsoeuer God hath said or if thou do distrust the Lord when the meanes do faile Be not therefore too well perswaded of the strength of thy faith but pray and vse all other meanes to get it increased in thee and to haue the infidelity of thy heart subdued more and more The remedy and means for the subduing of it is the consideration of these three points 1. That which the Scripture hath reuealed touching the omnipotency of God Gen. 18. 14. Shall any thing be hard to the Lord ler. 32. 27. I am the Lord God of all flesh is there any thing too hard for me The Lord can do more then he will doe he can of stones raise vp children vnto Abraham Mat. 3. 9. Christ could by prayer haue obtained of his Father more then twelue legions of Angels to rescue him from his enemies Mat. 26. 53. God could haue kept Christ from drinking the cup of his wrath for vs Mar. 14. 36. Yet may no man build on Gods power nor can haue true comfort in it or say God can do this or that if it please him vnlesse he haue his reuealed will to build vpon as well as his omnipotency The Papists in their doctrine of the reall presence and many carnall Protestants in their contempt of the ordinary means are grossely mistaken in this point Therefore the faithfull professing the comfort they tooke in the faith of Gods power vse to ioyne his power and his truth or faithfulnesse together as Psal. 89. 8. O Lord God of hosts who is a strong God like vnto thee or to thy faithfulnesse round about thee And where we haue his word and promise for any thing we may build vpon it and be fully assured that he will performe it be it neuer so vnlike because he is able to do it Thus is the strong faith of Abraham commended by the Apostle Rom. 4. 21. He was fully perswaded that what God had promised he was able also to performe And thus doth Dauid magnifie and set forth the omnipotency of God Psal. 115. 3. Our God is in the heauens he hath done whatsoeuer he pleased See this proued by sundry plaine experiments for of this truth we may say as Psal. 119. 140. Thy word is proued most pure by good experience therefore thy seruant loueth it And these experiments are to be obserued in three points 1. He hath done mighty things by very weak means By three hundred he ouerthrew the huge host of the Midianites and Amalakites who were like Grashoppers in multitude and their Camels without number Iudg 6. 7. 12. 2. He hath done mighty things without any naturall and ordinary means he ouerthrew the mighty wals of Iericho and deliuered the City into his peoples hands onely by the blowing of trumpets of Rams hornes and the shouting of the people Iosh. 6. 20. which made Asa cry to him 2. Chro. 14. 11. It is nothing for thee to helpe with many or with no power 3. He hath done mighty things when all meanes haue seemed as it were to be armed against him and quite contrary to the nature of ordinary means that he might shew himselfe to be indeed the Lord of Hosts as in the case of Israels passing through the Red Sea Exo. 14. 21. 22. And in the preseruation both of the three noble Iewes in the fiery fornace Dan. 3. 27. and of Daniel in the Lions den Dan. 6. 22. 2. To consider how highly God is prouoked with this sinne Psal. 78. 21. 22. 22. 40. 41. They prouoked and grieued him how by tempting and limiting him when Elisha had said To morrow a measure of fine flower should be sold for a shekell because the Prince did but say Though the Lord would make windowes in heauen could this thing come to passe The Prophet in Gods name threatned he should see it for increase of his miserie but not taste of it and so it came to passe for he died a strange and base death 2. King 7. 19. 20. When Zachary a man iust before God and one of whose tongue God might haue had more vse then of many others did but make a doubt vpon this ground he was smitten dumbe for forty weekes Luke 1. 20. Moses and Aaron for doubting vpon this ground also of Gods promise see how seuerely they were punished for it Num. 20. 12. 3. The consideration of the nature of this sinne for as faith is the root of all other good things in vs It is that that purifieth the heart Act. 15. 9. It is that that setteth loue and euery grace on worke faith worketh by loue saith the Apostle Gal. 5. 6. It is that whereby in our whole conuersation we are enabled to liue a holy life The iust shall liue by his faith saith the Prophet Hab. 2. 4. And there is nothing wherein we so much giue glory to God as by our faith Rom. 4. 20. Num. 20. 12. So on the other side nothing so much corrupteth the heart of man as infidelity doth no sinne that we can commit doth the Lord so great dishonour as when we do thus limit him and cannot trust him further then we see him Ioh. 5. 10. He that belieueth not hath made him a lyer And what greater disgrace can you put vpon any man then to giue him the lie Infidelity as it was the first sinne whereby Satan deceiued and poisoned mankind he called Gods truth in question and sought to bring them into a doubt of it Gen. 3. 4. so is it the root of all other our sinnes whereby we depart from God Heb. 3. 12. Therefore doth our Sauiour mention it as the only sinne that the
fragments and superficiall beginnings of true sanctification and grace may fall quite away and lose them Heb. 6. 4 5. Such as haue beene inlightened and tasted of Christ and of the good word of God and powers of the world to come and haue beene partakers of the Holy Ghost may fall away 2. Pet. 2. 20. 22. Such as had escaped from the filthinesse of the world through the acknowledgement of the Lord and of the Sauiour may be intangled therein againe and ouercome so as that their latter end may become worse then euer their beginning was But he that hath not onely tasted but drunke a sound draught of this water of life and let it downe can neuer lose it neuer cast it vp againe 4. A man that hath not only tasted but drunk of this water of life and truly receiued the Spirit of sanctification may seeme to haue lost it somtime for he may decay for a time in the measure of grace and lose the heate and feruency of the spirit that once he had as Christ complaines of the Angell of the Church of Ephesus he had left his first loue Apoc. 2. 4. 2. He may for a time lose the comfortable feeling assurance of grace and be in his owne sense as a man vtterly void of grace This was the case of the Spouse of Christ Cant. 3. 1. 2. and 5 6. Her well-beloued was gone 3. Hee may lose for a time the power and eâ—…icacie and operation of grace and fall into as grosse sinnes as any other man Dauid and Peter may be examples of this yea the best are in great and continuall danger to fall thus if they take not great heed vnto themselues Nay it is a very hard thing for any of Gods children to keepe themselues from these decayes Therefore are those exhortations so often vsed 1. Cor. 10. 12. Wherefore let him that thinketh hee standeth take heed least hee fall Heb. 12. 15. Looking diligently least any man faile of the grace of God least any roote of bitternesse springing vp trouble you and thereby many bee defiled Phil. 2. 12 13. Wherefore my beloued as ye haue alwaies obeyed not as in my presence onely but now much more in my absence worke out your saluation with feare and trembling For it is God that worketh in you both to will and to doe of his owne good pleasure You see then how euen they that haue indeed drunke of this water of life may seeme to haue it quite dryed vp in them But yet though this seeme so it is not so indeed for in all those three cases I haue mentioned ye shall see the children of God that had drunke of this Water of life they had in themselues this Well of water they had grace in them euen then when they seemed to haue lost it There is soundnes of grace in many a one that is much decaied in zeale as is plaine in the case of that Angell of Ephesus Apoc. 2. 2 3. Notwithstanding this his delay in his first loue the Lord knew approued of his workes and commendeth him for his labour and his patience and for this that he could not beare with them that were euill and that he tryed them that said they were Apostles and were not that he had borne and had patience and for his names sake had laboured and had not fainted 2. There is much grace in many a one that haue lost for a time their feeling as is plaine in the example of the Spouse Cant. 5. 6. She grieues and neuer giues ouer seeking till she had found her beloued 3. There remaineth grace in the regenerate euen then when they haue falne most fearefully Whosoeuer is borne of God saith the Apostle 1 Ioh. 3. 9. doth not commit sin for his seede remaineth in him and he cannot sin because he is borne of God the seede of God remaineth in him and therefore he cannot sinne as other men doe he cannot sin with the full consent of his will with the full sway of his soule as before he did This is euident in the example of Dauid for when he complaines as if he had quite lost the spirit Psal. 51. 11 12. Euen then he prayeth and prayeth so as he could neuer haue done if he had not had the spirit of grace in him For how can men call vpon him in whom they haue not beleeued saith the Apostle Rom. 10. 14. and Rom. 8. 26. it is the spirit it selfe that maketh intercession for vs and makes vs able to pray Hauing thus cleared the Doctrine let vs heare how it may be confirmed Let vs hearken vnto some plaine and pregnant testimones of holy Scripture to prooue this that whosoeuer hath truely receiued the Spirit of grace can neuer lose it Psal. 15. When Dauid had spoken of sundry fruits of regeneration hee concludes the Psalme thus verse 5. Hee that doth these things shall neuer be moued Psalme 19. 9. The feare of the Lord is cleane and endureth for euer Psal. 23. 6. Surely goodnesse and mercy shall follow me all the daies of my life So he that heares the Word and doth it is compared to a house that is built vpon a rocke which no raine nor flouds nor windes nor tentations how strong soeuer can ouerthrow Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers beleeue but for a time yet he that with an honest and good heart heares the Word shall keepe it Iohn 6. 56. Hee that eateth my flesh and drinketh my bloud abideth in mee In which respect sauing grace is called The good part that shall not bee taken away Luk. 10. 42. The immortall seede 1. Peter 1. 23. and was fitly resembled by that fire that came downe from heauen that neuer went out Leuit. 6. 12. The Reasons of this are principally three 1. The vnchangeablenesse of Gods loue and decree No man hath receiued the Spirit but onely such as God hath elected to saluation and loued in Christ before all worlds Rom. 8. 30. Whom hee predestinated them he called and none but them Acts 13. 48. So many as were ordained to eternall life beleeued Therefore true faith is called Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way 2. Pet. 1. 10. Now such as are elected cannot possibly fall away this our Sauiour speakes of as of a thing vtterly impossible The false Christs and false Prophets shall shew so great signes and wonders that they shall deceiue if it were possible the very elect faith lie Matth. 24. 24. The loue of God in Christ is vnchangeable Ier. 31. 3. I haue loued thee with an euerlasting loue saith the Lord therefore in mercy haue I drawne thee Whom Christ loues Iohn 13. 2. he loues vnto the end And those that come to him that is which beleeue in him Iohn 6. 35. he will neuer cast away Iohn 6. 37. The gifts and calling of God saith the Apostle Rom 11. 29. that is such
the time of his death and Passion when so soone as he had said Iohn 19. 30. It is finished He gaue vp the Ghost and presently the vaile of the Temple was rent from the top to the bottome Matth. 27. 51. From that houre there was no more holinesse in the Temple then in any other place 2. By saying the houre commeth and not shall come his meaning is to note It should come presently So Micah 7. 4. The day of thy watchmen and thy visitation commeth So Psal. 37. 13. hee seeth that his day is comming 3. That when hee saith they shall worship God neither in this mount nor at Ierusalem his meaning is not that it should be vnlawfull after his death to worship God in either of those places For the Apostles and the rest of the faithfull did after his death and ascension continue dayly with one accord in the Temple Acts 2. 46. But his meaning is they should not doe it onely there nor be addicted to those places more then to any other 4. That when he saith ye shall neither in this mount nor at Ierusalem c. speaking to one person in the Plurall Number he meaneth all such as desired to serue God aright as this poore woman now did intimating also therein that this woman should become a true Christian a true worshipper of God 5. That by the Father is not meant the first Person in the Trinity as if our worship and prayers were onely to be directed vnto him but the whole God head As 1 Cor. 8. 6. There is but one God which is the Father Ephes. 4. 6. One God and Father of all which is aboue all and through all and in you all And the reasons why God is called the Father are these 1. Because hee is the fountaine of our being and of our whole well-fare As Mal. 2. 10. Haue wee not one Father Hath not one God made vs 2. Because this of all names is fittest to allure vs to worship him and call vpon him so soone as Gods Spirit makes vs able to pray it teacheth vs to cry Abba Father Gal. 4. 6. And our Sauiour of all the names and attributes of God teacheth vs to call him by that name when we would pray vnto him Matth. 6. 9. 3. In this place specially he calls him the Father rather then God to meet with the superstitious conceit this woman had of her Fathers and to teach her that in the matter of her conscience and Religion one Father onely is to be acknowledged euen the Lord according to that Matth. 23. 9. Call no man your Father vpon earth for one is your Father which is in heauen These words then thus interpreted diuide themselues into two parts 1. The asseueration whereby he confirmes and seekes to perswade this Woman in the Doctrine that he teacheth in these words Woman beleeue mee 2. The Doctrine it selfe which he teacheth and confirmeth to her by this asseueration The houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the father Now that we may receiue instruction from the first part it is to be obserued here that our Sauiour being to teach vnto this woman a great point of Doctrine touching the abrogation of the law of Moses and of the Temple such a point as he had not taught before vnto any as being a Doctrine indeed which the Iewes were not fit to heare he vseth no proofe and authority to confirme it vnto her but his owne bare testimony Woman beleeue mee as if he should haue said rest not thy conscience vpon the example of thy forefathers nor of thy neighbours giue not credit vnto them in this case beleeue me giue credit to mee Whence we learne this Doctrine This honour is due to Christ and to him alone to be beleeued in matter of Doctrine vpon his owne Word None of all the Prophets durst challenge this to themselues but as they that came not in their owne name but were onely messengers from another and interpreters of the will of another they deliuered their Doctrine alwaies vnder this warrant Thus saith the Lord Ier. 2. 2. Ezech. 2. 4. Nor any of the Apostles whatsoeuer Paul taught he was wont to confirme it by authority of the written word Act. 28. 23. Hee preached to them out of the law of Moses and out of the Prophets They did not desire that any thing should be receiued into the Church vpon their credit but they did carefully shun this as an high presumption This was the speech of the Prophets Esay 21. 10. That which I haue heard of the Lord of hoasts the God of Israel haue I shewed vnto you And this was the speech of the Apostle 1. Cor. 11. 23. I haue receiued of the Lord that which I haue deliuered vnto you And on the other side we shall finde our Sauiour taught after another fashion not as an interpreter of the law but as the law-giuer himselfe Luke 4. 32. They were astonied at his doctrine for his Word was with power and Matth. 7. 29 He taught as one hauing authority and not as the Scribes nor as any other teachers were wont to doe Indeed hee oft confirmes his Doctrine by Scripture Iohn 6. 45. Luke 19. 46. and 24. 46. This he did 1. Either in respect of their weakenesse whom he did instruct because they did not so fully know him to be the Sonne of God but the testimony of the Scripture was of more authority with them I receiue not the testimony of man saith he Iohn 5. 34. but these things I say that yee may be saued Therefore he alledging the Scripture calls it their law Iohn 8. 17. and 10. 34. and 15. 25. Or 2. To confirme vnto them the authority of the Scriptures and to giue vs an example But that was more then he was bound to doe or then he was wont vsually to doe Therefore this was the vsuall confirmation hee gaue of his Doctrine Iohn 3. 3. 5. Verily verily I say vnto you And against all the false interpretations of the law of God that had beene deliuered by the antient fathers he opposeth no more but his owne authority ye haue heard that it was said thus and thus to them of old time But I say vnto you thus and thus Matth. 5. 22. The Reasons of the Doctrine are two 1. The Reason why our Sauiour was to bee beleeued on his bare word is because euen as hee was man there was no sinne nor error in him 1. Pet. 2. 22. Hee did no sinne neither was there guile found in his mouth But he was more then man he was God himselfe He was the Author of the whole Word of God which is therefore called the Word of Christ Col. 3. 16. and therefore hee needed not to confirme any thing by Scripture Euery word he spake was the Word of God and therefore credit was of right due vnto it without any further proofe It was he that said Pro. 8. 8. All the
words of my mouth are righteous 2. The Reason why no mans word is to be taken in matters of Doctrine or Religion is this because all men are subiect vnto error 1. Cor. 13. 9. There is imperfection in our knowledge and imperfection in our prophecying and teaching of others Rom. 3. 4. Let God bee true and euery man a lyer This is proper to God that he cannot be deceiued himselfe nor deceiue others And Gods people haue beene in great danger in giuing too much credit and authority euen vnto very good men as we may see in these three examples first that of the old Prophet 1. King 13. 18. that of Peter Gal. 2. 13. and that of the brethren who diswaded Paul from going to Ierusalem Acts 21. 12. This Doctrine serueth both for exhortation and for reproofe The first Vse is to exhort euery one of vs to giue this glory vnto Christ as to beleeue him vpon his Word to giue credit vnto the Word of God euen without the testimony or authority of any man yea though we see no reason for it yea though it seeme neuer so contrary vnto our owne reason We must in this case be like Pythagoras his schollers and so rest in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When once we heare Thus saith the Lord this must suffice vs in stead of all reason here wee must rest and satisfie our selues This is called the obedience of faith Rom. 16. 26. Yea this is the first and chiefe obedience that God requires of vs discenteâ—… oportet credere The first worke of his grace in vs is to subdue our reason 2. Cor. 10. 5. Casting downe the imaginations and bringing into captiuity euery thought to the obedience of Christ. Till we haue attained to this simplicitie we shall neuer become wise vnto saluation nor come to any comfortable certaintie in the matters of Religion This is that simplicity which is spoken of Psal. 19. 7. The testimony of the Lord is sure and giueth wisedome to the simple and Pro. 1. 4. To giue vnto the simple sharpnesse of wit The second Vse of this Doctrine is to disswade vs from giuing that honour vnto any man as to receiue any thing in Religion vpon his word or credit For this honour as you haue heard belongeth vnto Christa lone The Apostle requires indeed that Gods people should obey them that haue the ouersight of them and subiect themselues Heb. 13. 17. But this obedience is not Coeca obedientia such as the Iesuites bind themselues and their schollers vnto absolute obedience to receiue and beleeue euery thing that they teach but there is liberty and commandement also giuen to all Gods people to try the Doctrine of their teachers whether it be agreeable to the Word of God or no and accordingly to receiue or reiect it You know that the Beraeans are commended for doing this though they had no meaner teachers then Paul and Silas Acts 17. 11. And it was to the people that that commandement was giuen 1. Thess. 5. 20 â—…1 Despise not prophecyings proue all things and 1. Ioh. 4. 1. beleeue not euery spirit but try the spirits whether they be of God The third Vse of this Doctrine is for reproofe For many there be that giue too little credit vnto Christ and too much vnto man 1. The Papists giue euery whit as much credit vnto the Church as they doe vnto the Word of God nay more a great deale They will not beleeue the Scripture vnlesse the Church giue testimonie vnto it but the Church they will beleeue euen in those things wherein the Scripture giues no testimony to it at all Let the Scripture teach any thing neuer so plainely neuer so cleerely they will still make doubt of the meaning of it and how know you this to be the meaning say they as if the Scriptures of which the Holy Ghost saith Rom. 15. 4. What soeuer is written is written for our learning and 2. Tim. 3. 16. The whole Scripture is profitable to instruction were vttered and written like Apolloes oracles so darkely as none could haue any certaintie of the meaning of them on the other side let the Church hold any thing be it neuer so absurd so contrary to Religion and to reason also yet may there not any question be made of it So that to them doubtlesse that curse belongeth Ier. 17. 5. Cursed bee the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. 2. The disputer of the world of whom the Apostle speaketh 1. Cor. 1. 20. Where is the disputer of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as will receiue no more in Religion then they can see reason for Scripture will not serue their turne they must haue reason Such as giue liberty to themselues not onely to nourish in their owne hearts many reasonings and oppositions against such truths as are manifestly taught in the holy Scripture but dare also openly reason and maintaine argument against the Word of God 1. I blame not any for asking doubting or making question of the meaning of such places of Scripture as are obscure as some places indeed are 2. Pet. 3. 16. For the Disciples did so Mar. 4. 20. and are not reprooued for it But this I blame that they dare reason against such places of Scripture as are plaine and manifest 2. I doe not deny but a Christian may desire to know the reason of that he holds and beleeues in Religion and of whatsoeuer is taught him so he do it 1. With reuerence 2. Out of a desire to be further confirmed in the truth 3. With a resolution to yeeld to that reason which God hath reuealed in his Word and to seeke no further For euery one should be able to answer them that demand a reason of him of the hope that is in him 1. Pet. 3. 15. And Christians should seeke to bee not children but of a ripe age in knowledge 1. Cor. 14. 20. and the blessed Virgin is not blamed for asking with this mind How can this bee Luke 1. 34. But it is a dangerous sinne not to rest in the authority of the Scripture not to count it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euery man take heed how he giues himselfe liberty to cauill and dispute against such truths as are cleerely reuealed in the Scripture that is that which the Apostle doth so reprooue Rom. 9. 19. 20. speaking of the high mystery of Gods Predestination Thou wilt say then vnto mee why doth hee yet finde fault for who hath resisted his will Nay but ô man who art thou that replyest against God Those things which we cannot vnderstand we must admire and say as the Apostle doth Rom. 11. 33. O the depth c. Laying the fault not vpon the Scriptures but on our owne blockishnesse and inability to conceiue the reason of it For there be many truths of God reuealed in the Word which are such mysteries as it is not
possible for man by reason and by light of nature to conceiue nay indeed the whole doctrine of the Gospell is so we speake the wisedome in a mystery saith the Apostle 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godlines yea the more a man excelleth in naturall reason and vnderstanding the more vnable shall he be to conceiue them Rom. 8. 17. The wisedome of the flesh is enmitie to God It is God onely that by the supernaturall light of his Spirit reuealeth these things Matth. 16. 17. And God will reueale it to none but to those that are meeke and humble to none that haue such high conceit of themselues and attribute so much to their owne reason Psal. 25. 9. the meeke will he teach his way 3. The curious hearer that disdaines that Ministry as vnlearned and of no worth that brings no other authority nor other testimonies but the testimony of the Word of God and yet it is euident this was the course that the Prophets and Apostles yea and Christ himselfe tooke in their Ministry 2. The Scripture is sufficient to euery purpose that concernes the Ministry euen to make men wise vnto saluation to teach to conuince to reprooue to exhort and euen to make the man of God the Minister of God perfect thoroughly furnished vnto euery good worke that he hath to do in the whole exercise of his ministry 2. Tim. 3. 15 16 17. 3. There is no such certainetie in any other testimonie as the conscience can relye vpon because euery man is subiect to error Rom. 3. 4. 4. The carelesse hearer that neuer examines what he heares but receiues euery thing vpon the credit of such as teach him It is the commandement of Christ Marke 4. 24. Take heed what you heare And it is too much readinesse in receiuing that that is taught vs if wee receiue it before we haue examined it Acts 17 11. It is said to be a propertiâ—…â—…f a foole to beleeue euery thing Pro. 14. 15. Yea it is noted for the misery of a naturall man that like a beast he is carryed away as hee is lead 2. Cor. 12. 2. Three benefits Christians should finde in this if they would examine by the word whatsoeuer they heare and labour to see the ground of it in the Scripture before they receiue it 1. They should grow to certaintie in that they hold when their faith shall stand not in the wisedome of men but of the power of God as the Apostle speaketh 1. Cor. 2. 5. so cannot the other 2. They would perseuere and hold fast that they haue learned Matth. 13. 44. When he had withdrawne himselfe and examined the treasure he sold all for it Contrarily he that incontinently and ouer-hastily receiued the Word was soone gone Matth. 13. 21. 3. They would obey and make conscience of the practise of that they know so cannot the other when the Apostle speaketh of the obedience of the Thessalonians and of the power his Ministry had in their hearts and liues he giues this for the reason of it 1. Thess. 2. 13. that they receiued the Word of God which they heard of him not as the word of man but as it was indeed the Word of God which also did worke effectually in them that beleeued For then would the Doctrine be mighty in operation when it is once found to be well grounded vpon the Word of which it is said Heb. 4. 12. that it is liuely and mighty in operation Lecture the three and thirtieth Nouember 28. 1609. THe last day we heard that this verse containeth the first part of Christs answer to the question that this Woman propounded to him and that it consisteth of two parts 1. An asseueration whereby he confirmeth the Doctrine that he was to teach her in these words Woman beleeue mee 2. The Doctrine it selfe in these words The houre commeth c. The asseueration we finished the last day it remaineth now we come to the Doctrine it selfe The words I interpreted the last day to you and told you the meaning of them was this that the time was then at hand namely the time of his Passion when all that did desire to worship God aright as this Woman did should not stand more addicted vnto or put more holinesse in Mount Gerizim or Ierusalem either then in any other place So that the Doctrine we are to learne from these words is this That this is one benefit we haue by the death of our Sauiour that now all religious difference of places is taken away no one place is holier then another Before I confirme this Doctrine I will cleere it from an obiection that may be made against it If all difference of places be taken away then it seemes a man may serue God in his shop or chamber as well as in the Church I answer 1. Our Sauiour compares not priuate places with publike but publike with publike priuate with priuate 2. It is true indeed there is more respect to be had and more good to be receiued by the seruice that is done to God in the Church then by that that is done in any priuate house For the Apostle speakes of this as of a fearefull sin and step vnto the vnpardonable sinne to forsake the assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 25. 26. But that that makes the seruice we doe to God there better then that we can do to him in houses is not the place or any holinesse in it but the assembly with which we ioyne 1. In the publike assembly we haue the help of the Ministry of the Word and Sacraments the vse whereof is to inflame and kindle deuotion in our hearts did not our hearts burne within vs while hee talked with vs and while he opened to vs the Scriptures say the Disciples Luke 24. 32. and to conuey Gods Spirit and grace into vs and is therefore called the ministration of the spirit 2. Cor. 3. 8. 2. We haue the example of the zeale and deuotion and cheerefulnesse of other of Gods seruants with whom we ioyne which is of great force to correct our owne sluggishnesse and drowsinesse and to quicken Gods graces in vs Your zeale prouoked many saith Paul 2. Cor. 9. 2. And Dauid professeth that he receiued much good by beholding the forwardnesse of the rest of Gods people in frequenting the house of God Psae 122. 1 2. And I doubt not but very many wicked men haue found in their own experience that as it is said of Saul when he came among the Prophets though he came euen with euill minde yet another heart was giuen him the Spirit of God came vpon him also and he became like one of them 1. SaÌ„ 19. 23 24. So these men in the assembly of Gods people by beholding the reuerent attention and deuotion of others haue found many good motions wrought in themselues 3. There is much more force in the prayers wherein many of Gods seruants ioyne together
16. 30. And 3. there was a place which the high Priest might onely enter into and that but once a yeare and that is called the Holy of holies the holiest place of all Heb. 9. 3. Now since the death of Christ there is no place of the world holier then other No nation is holy as the Land of Canaan was no towne as Ierusalem no place where God is worshipped as the Temple was Prayer is as auaileable with God in one place as in another 1. Priuate prayer is so For 1. Cor. 1. 2. Paul describes the faithfull to be such as call vpon God in euery place 2. Publike prayer is so 1. Tim. 2. 8. I will that men pray euery where 3. Generally the whole worship of God is so Matth. 18. 2. Wheresoeuer two or three are gathered together in my name c. And this the Lord foretold to his Prophets as a singular priuiledge that should come to the Church in the daies of the Gospell Zeph. 2. 11. Euery man in all the parts of the heathen shall worship God from his owne place Mal. 1. 11. In euery place from the rising of the Sun to the going downe thereof incense shall be offered vnto my name and a pure offering incense and offering are named as the seruice that was peculiar vnto the Temple Esay 19. 19. In that day shall the Altar of the Lord be in the midst of Egypt and a pillar by the border thereof And if this priuiledge was vouchsafed to Egypt which of all nations had most of all prouoked God how much more to other nations To make this truth the more euident to the world As the vaile of the Temple did rend immediatly vpon Christs death so within forty yeares after when by the Apostles Ministry this Doctrine was sufficiently manifested to the world the Temple and Cittie was vtterly subuerted and ouerthrowne according to the Prophecie of Christ Luke 19. 44. They shall make thee euen with the ground and not leaue in thee a stone vpon a stone And as Daniel Chap. 9. 26. Long before prophecied that the Romanes should destroy both the Cittie and the Sanctuarie The Reasons of this great alteration and change why this great difference that was in places before is now quite taken away why Ierusalem and the Temple lost all that holinesse that was in them before are principally foure 1. Because by Christs comming and specially by his death all that was fulfilled that was signified by the Temple For the Temple was but a type and shaddow of Christs humanity as our Sauiour himselfe witnesseth Iohn 2. 21. And the proportion stands in two points 1. As the Lord dwelt in the Temple and his glory sensibly appeared in it 1. Kings 8. 11. So all the fulnesse of the God-head did dwell bodily and personally in Christ Col. 〈◊〉 9. 2. As no sacrifice was acceptable to God vnlesse it were offered in the Temple So none of our prayers and spirituall sacrifices are acceptable vnto God vnlesse they be offered vp to God in Christ 1. Pet. 2. 5. So that it is necessary that when the body was come the shadow should cease 2. Since Christs death all difference of persons is taken away and all nations are as acceptable to God as the Iewes were Acts 10. 34 35. Of a truth I perceiue God is no accepter of persons but in euery nation he that feareth God and worketh righteousnesse is accepted of him Gal. 3. 28. For there is neither Iew nor Grecian bond nor free male nor female for ye are all one in Christ. And therefore all difference of places must needs also be taken away For this difference of places was as a partition-wall betweene the Iewes and all the Gentiles Ephes. 2. 14 15. He is our peace which hath made of both one and hath broken the stop of the partition-wall in abrogating through his flesh the hatred the law of commandement which standeth in ordinances 3. The grieuous sinnes whereby Ierusalem and the Temple were defiled caused God to destroy and prophane it and of the most holy and honourable place to make it the most miserable and abhominable of all the places of the world For the prophanation of the Temple our Sauiour tells them they should see Matth. 24. 15. the abhomination of desolation that is an abominable desolation stand in the holy place And for the destruction of it it was such as neuer the like happened to any place According as the Lord said Ier. 26. 9. I will make this place as Shilo and this Cittie a curse to all the inhabitants of the earth So miserable a destruction that our Sauiour saith they should cry Luke 23. 30. to the mountaines fall on vs and to the hills couer vs. And this is reckoned to be the cause of it Matth. 23. 37 38. Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thee How often would I haue gathered thy children together as the Hen gathereth her chickens vnder her wings and ye would not Behold your habitation shall bee left vnto you desolate 4. The Lord hath not since the destruction of the Temple and Cittie of Ierusalem sanctified any other place in the world or consecrated it to a more holy vse then the rest and it is Gods institution and Word onely that can make any thing or any place holy euery creature and ordinance of God is sanctified by the Word of God and prayer 1. Tim. 4. 5. Nothing can be sanctified but by the Word and prayer The Sabbath is an holier day then all the rest because the Lord by his institution sanctified it Exod. 20. 11. The Water in Baptisme is holy because the Lord in his Word hath consecrated it to that holy vse God sanctifieth and cleanseth vs with the washing of water by the word Ephes. 5. 26. The Bread and Wine in the Lords Supper are holy because the Lord appointed them to bee vsed in that holy action hee tooke Bread and Wine and after hee had blessed them by his prayer and thankesgiuing vsed them in this holy action as signes of his Body and Blood and Seales of the new Couenant Matth. 26. 26 27. Luke 22. The Vse of this Doctrine is threefold 1. To reprooue sundry superstitions of the Papists and of ignorant persons that haue by tradition receiued it from the Papists 1. Their going on pilgrimage to the holy Land as they call it and to other places which by reason of some reliques of Saints that are said to be there are accounted more holy then any other places This is counted a chiefe worke of piety and deuotion among them Fiue Reasons there are against this superstition 1. Nothing can make a place or ought else holy but the ordinance and institution of God as we haue heard 2. Of all places Ierusalem doth now worst deserue the name of the holy Land For Numb 35. 33. blood defiles the Land and in it was the blood of
worke is to be ascribed wholly vnto God the Word is but the instrument that God is pleased to vse in this worke God onely is our Sauiour 1. Tim. 2. 3. 2. Neither is it as a naturall instrument that hath vertue in it selfe to regenerate or saue as food hath to nourish and a medicine to heale the bodie but onely as a toole God is pleased to vse in this worke So that as the excellentest toole the Ioyner hath or vseth can worke nothing vnlesse his hand goe with it and worke with it So is it in this case The Word saues and regenerates men not by any naturall vertue that is in it but onely by a supernaturall power it receiues from God the weapons of our warfare are mighty through God 2. Cor. 10. 4. Nay the Word it selfe say it be deliuered in the Ministry of a man that hath the most excellent gifts is not able to worke the least measure of sauing grace in the heart of any A man would thinke it was no great degree of grace in Lydia that shee attended to the thing that Paul spake yet could not the word that Paul spake though he had such excellent gifts worke so much but God opened her heart Acts 16. 14. To come to Christ is the least measure and degree of sauing faith yet could not the word that Christ himselfe spake as he was man mooue a soule so farre this is the onely worke of God No man can come to mee vnlesse my Father draw him Iohn 6. 44 45. I haue planted saith Paul and Apollos watered but God gaue the increase 1 Cor. 3. 6. The Preacher if he desire his Ministry should doe good had need to crie to God for his helpe and the hearer if he desire to profit by the Word had need to cry to God to make his Word effectuall to his saluation Therefore Christ when he was to send forth his Apostles spent a whole night in praying to God for his blessing vpon their Ministry Luke 6. 12. And doubtlesse one chiefe cause why the Word saues so few is this that men rest too much vpon it and cry not earnestly to God that he would blesse it and make it effectuall in their hearts This being so it may be demanded why the Word should be called the Word of life the Kingdome of God the saluation of men The Reasons why these glorious titles are giuen vnto it by the Holy Ghost are these 1. Because it is the onely meanes the Lord hath sanctified to worke sauing grace in his elect and to bring them to eternall life Though where this cannot be had he doth saue by other meanes or without meanes as pleaseth him yet hath he not said nor reuealed that he will saue men by any other meanes then this which caused the Apostle to mooue that strange question How shall they belieue on him of whom they haue not heard or how shall they heare without a Preacher Rom. 10. 14. And to pronounce of all that are strangers from the couenants of promise that they haue no hope of saluation Ephes. 2. 12. 2. Though men may haue many good things in them without the Word the Gentiles which haue not the law doe by nature the things contained in the Law Rom. 2. 14. yet sauing grace such good things as may bring a man to saluation none can attaine to ordinarily but by the Word for that 's the incorruptible seed whereby we are regenerated 2. Pet. 1. 23. 3. Though there be many other meanes of saluation besides this yet all the rest receiue their force and vertue from this nothing can doe vs good without this 1. Meditation of the workes of God must be acknowledged to be a good meanes of grace and so of saluation Dauid made great vse of it to further himselfe in grace Psal. 8. 3 4. But no man can profit by that till he haue first profited by the Word Make mee to vnderstand the way of thy precepts and I will meditate in thy wondrous workes Psalm 119. 27. 2 Affliction is a great furtherance to our saluation Hee chasteneth vs for our profit that we may be partakers of his holinesse Heb. 12. 10. But it can doe vs no good till it be sanctified to vs by the Word Psal. 94. 12. Blessed is the man whom thou chastisest O Lord and teachest him in thy Law 3. The Sacraments are great helpes to our saluation 1 Pet. 3. 21. Baptisme saueth vs. The Bread that we breake is it not the Communion of the body of Christ 1. Cor. 10. 16. but they haue all their efficacie from the Word Christ sanctifieth and cleanseth his Church by the washing of water through the Word Ephes. 5. 26. and that was the cause why Paul in that Congregation that was assembled principally for the celebration of the Lords Supper spent so much time in preaching Asts 20. 7. 4. Prayer is an excellent meanes of saluation Whosoeuer shall call vpon the name of the Lord shall bee saued Rom. 10. 13. But no man can pray with comfort till the Word hath wrought with him How shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard Rom. 10. 14. Till the Lord hath first said to a man by his Word thou art my childe he can neuer say to God in his prayer thou art my father Zach. 13. 9. I will say it is my people and they shall say the Lord is my God 2. Because it is euer powerfull God euer vseth to make it effectuall vnto the saluation of his Elect. This may appeare in two points 1. Though it be sometimes sent in iudgement and to be a sauour of death vnto death in some Goe and tell this people heare yee indeed but vnderstand not and see yee indeed but perceiue not Make the heart of this people fat c. Esay 6. 9 10. yet was it neuer sent to any place onely in iudgement onely to harden but to worke the saluation of some When God sent Paul to Corinth and continued his liberty there but one yeare and an halfe The reason is giuen Acts 18. 10. That God had Much people in that place The like wee shall finde noted of all places the Apostles preached in that some were conuerted by them in euery place 2. In Gods Elect it will certainely be effectuall to their saluation as many as were ordained to eternall life beleeued Acts 13. 48. And though not at the first yet it will be effectuall one day as the doctrine that Iohn the Baptist taught became effectuall in sundry of his hearers after his death and not before Iohn 10. 41 42. And when this will not saue and conuert nothing will be able to doe it If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead Luke 16. 31. Therefore is so much spoken of the power and efficacie of the Word that it is liuely
to vse as a reason of all our petitions Matth. 6. 13. For thine is the kingdome and the power and the glory for euer And in that of the Apostle Romanes 11. 36. For of him and through him and to him are all things to whom bee glory for euer Therefore saith he 2. Tim. 2. 20. In a great house there are not onely vessells of gold and of siluer but also of wood and of earth some to honour and some to dishonour The lewdest men are Gods vessells and such as he hath necessary vse of 2. The speciall and fatherly affection he beares to his children iâ—… Christ as there is no wise and good Father but how many how great or publike soeuer his affaires be in the midst of them all he will haue a speciall care of his own children haue them in speciall remembrance so is it with our heauenly Father the very haires of your head are numbred Mat. 10. 30. And he is the Sauiour or preseruer of all men specially of those that beleeue 1. Tim. 4. 10. The Vses of this Doctrine are of two sorts 1. More generall 2. More speciall The generall Vse is this Labour to be fully perswaded of this truth Iob 5. 27. Heare thou it and know it for thy good and to see and discerne this prouidence of God in all thy waies and in all things that haue befalne thee in the whole course of thy life in thy wealth and pouertie good and ill successes marriage children dwellings credit discredit health sickenesse life and death This is Salomons counsell Pro. 3. 6. In all thy waies acknowledge him Thus did Dauid Psal. 139. 3. Thou compassest my paths and my lying downe and art accustomed to all my waies And this will yeeld vnto a man many vnspeakeable comforts Some few of those many I will name vnto you and they shall serue for those more speciall vses I told you this Doctrine serued vnto 1. To perswade vs to the vse of prayer They that are assured God by his prouidence ordereth all things and the good successe of euery thing we take in hand depends vpon his prouidence must needs be carefull to commend the successe of euery thing they take in hand vnto God by prayer Our Sauiour teacheth vs to vse this as a reason why we begge all good things of God because his is the kingdome and the power Matth. 6. 13. When Abrahams seruant was to take a iourney he commends it to God by prayer Gen. 24. 12. When Nehemiah was to make a suit to the King his Master he commends it to God by prayer Neh. 1. 11. and 2. 4. When Christ was to feede the people he commends the creatures to Gods blessing by prayer Matth. 14. 19. Yea the Apostle saith that marriage and euery creature of God is sanctified to vs by the Word and prayer 1. Tim. 4 5. And on the contrary side the chiefe or onely cause why men neglect to pray is that men know not or beleeue not this Doctrine of Gods prouidence when Dauid had said that the foole saith in his heart there is no God Psalme 14. 1. he giue this for one reason to prooue it verse 4. they call not vpon the Lord. 2. It will free the heart from those cares wherewith it is wont to be disquieted and vexed about the successe and euent of things The time and successe of euery thing and action is appointed of God and depends wholly on his prouidence To euery thing there is a season appointed of God he meanes a time to euery purpose vnder the heauen as Salomon sheweth at large Eccles. 3. 1 8. And thereupon he inferreth verse 9. What profit hath he that worketh in that wherein he laboureth seeing things doe not depend only or principally vpon the labour or endeauour of any man It is therefore a vaine thing for men to disquiet themselues with care of the successe of things a man must do his duty inioyned him of God and with a quiet and cheerefull heart commit the successe vnto him alone Many haue no heart to doe good duties God calls them vnto because they can see no likelihood of good successe many vexe themselues with care and feare of that that may fall out hereafter He that truely is perswaded of Gods prouidence is free from this care when he hath done his duty and commended the matter to God by prayer he casts his care for the successe wholly vpon God to whom onely it belongs Be carefull for nothing saith the Apostle Phil. 4. 6. but in euery thing by prayer and supplication with thankesgiuing let your request bee made knowne vnto God Cast all your care vpon him for he careth for you 1. Pet. 5. 7. This is able to free our hearts from care concerning our children euen at the houre of death hast thou laboured to bring them them vp in Gods feare giuen them good education commended them to God cast thy care then vpon him 3. It will worke patience in all afflictions I was dumbe I opened not my mouth because thou didst it Psal. 39. 9. See a notable example for this 2. Sam. 16. 10. Who dare then say wherefore hast thou done so See the vse Iob makes of this in affliction Iob 1. 20. 22. 1. It kept him from charging God foolishly 2. It made him rent his garment shaue his head fall downe to the ground and worship God 3. It made him giue thankes this was much but no more then his duty 1. Thes. 5. 18. In all things giue thankes He knew that sith God the ordering of it it should tend to his good in the end 2. Sam. â—…6 12. It may be the Lord will looke vpon mine affliction and doe me good for his cursing this day 4. It workes security in the heart and quietnesse from all feare of wicked men and of Sathan himselfe And it is not possible that any who considers rightly how infinite dangers his life is subiect to how many witches how many vile men there be should be without continuall feare were it not for this For what is it that preserues vs from danger surely the Lords prouidence 1. He so ouer-rules their hearts for without him neither Sathan nor wicked men can mooue in him all liue and moue and haue their being Act. 17. 28. that they haue not so much as a will or desire to practise any mischiefe against vs Exod. 34. 24. No man shall desire thy Land 2. He watcheth and keepeth vs and our houses Behold he that keepeth Israel shall neither slumber nor sleepe The Lord is thy keeper Psal. 121 4 5. He watâ—…heth vs when we are asleepe and protecteth vs from many vnknowne dangers without any care or forecast of ours when Ioseph was asleepe he admonisheth him of the danger they were in Matth. 2. 13. This is that that Iob professeth that in the daies of his youth and prosperity Gods secret for so it is in the originall was vpon his tabernacle that is
reioyce together the Prophets shall not thinke their labour lost but though they conuerted few or none in comparison of that that you shall doe yet when they shall vnderstand what good you haue done in your Ministry and what helpe you shall haue receiued by their labours they shall be so far from enuying and murmuring at it that they shall reioyce in it exceedingly So that we see these words do offer to our consideration three principall points as the fountaines from which the Doctrine and Instruction must arise which we are to receiue from them First that the Prophets and Ministers vnder the Law were sowers they prepared and made men fit to receiue good by the ministry of the Apostles and the Apostles were reapers they conuerted and won more to God than the other did Secondly that the seruice and labour of the Apostles was in this respect far more easie and comfortable than the labour of the Prophets had been because by the Prophets Ministry the people of God were prepared to their hands and made ready to receiue and obey the truth Thirdly that the Prophets shall be no whit discontented at this when they shall vnderstand that the Apostles haue done much more good than themselues were able to do but shall reioyce in it rather This then is our first Doctrine that we are to learne in this place That the Ministry that the Church enioyeth now vnder the New Testament is in this respect more excellent than that which the Church had before Christs comming that this is more profitable and fruitfull and effectuall to winne soules vnto God than that was they were sowers and we are reapers For the proofe of this Doctrine which I haue deliuered and for the right vnderstanding of our Sauiours meaning in this place it shall be profitable for vs to consider first how the Prophets are heere said to haue beene sowers only secondly how the Apostles are called reapers For the first The Prophets are said to be sowers in three respects first they sowed the seede of the Gospell and the Apostles did reape nothing but that which the Prophets had sowne before They won the people to the profession of no other faith and religion but that only which the Prophets had taught no more doe we at this day This Paul plainely professeth Acts 26. 22. that he had taught no other thing than that which Moses and the Prophets had taught before Secondly the Prophets by that that they taught prepared the people and made them desirous and fit to receiue the Doctrine of the Apostles How could that be may you say seeing there was none of those to whom the Apostles preached that euer heard any of the Prophets Answ. I answer that by the writings of the Prophets they were thus prepared We read that at the time when our Sauiour came and when the Gospell was to be preached by him and his Apostles the people of God were maruellously prepared to receiue it So it is said of Simeon that he waited for the consolation of Israel Luke 2. 25. and Verse 30. it is said that Anna spake of Christ to all that looked for redemption in Ierusalem Yea as we heard Verse 25. of this Chapter not only the Iewes but euen the Samaritans also were thus prepared to receiue him they all both Iewes and Samaritans expected his comming at this time and the performance of those glorious promises that God made to the Church in him yea they euen waited and longed for it at this time thus were they prepared to receiue the Gospell All the regions round about were white euen to haruest And how were they thus prepared Surely by the writings of the Prophets So after we read that the thing that made them so ready to receiue and beleeue the Doctrine of the Apostles was this that they found it so consonant to that which they had read in the writings of the Prophets Acts 17. 11. 12. So that the Apostles could neuer haue done that good they did in their Ministry had they not beene helped by the labours and writings of the Prophets Thirdly the Prophets did no more but sowe the seede they reaped not they saw not the fruit of their owne labours Ob. How can this be Did not the Ministrie vnder the Law conuert soules also did it not reape and gather some corne into the Lords barne Answ. Yes surely for of the Ministrie of the Prophets it is said Ier. 23. 22. that such of them as stood in Gods counsell and declared his words to his people should turne them from their euill waies and from the wickednesse of their inuentions And of the Ministrie of Leui it is said Mal. 2. 6. that the law of truth was in his mouth and hee did turne many from iniquity But if we compare the fruit of that Ministry with the Ministrie of the Apostles with the Ministrie of the New Testament it was nothing They may be said to haue reaped nothing to haue gotten no corne at all yea they laboured not so much for themselues and the times they liued in as for vs and our times This is that our Sauiour heere speaketh to his Apostles Other men laboured and yee are entred into their labours And more plainely the Apostle Peter 1. Pet. 1. 12. It was reuealed to the Prophets that not vnto themselues but vnto vs they should minister This is plaine also Rom. 16. 25 26. the mystery which was kept secret since the world began is now made manifest and by the Scriptures of the Prophets according to the commandement of the euerlasting God made knowne vnto all nations We receiue more good by their labours than either the Church in their time or themselues did They are better vnderstood now than they were then And thus haue we seene how the Prophets are said to haue beene sowers The Ministers of the New Testament on the other side the Ministers whom Christ doth send are called reapers because they see much more fruit of their labours than the Prophets did This Ministrie is much more powerfull and effectuall to conuert soules than the Ministry of the Prophets was This is that that Christ saith heere I sent you to reape and Iohn 15. 16. I haue chosen and ordained you that you goe and bring forth fruit You shall neuer read that they preached in any place but they did good and won some to God there Yea the fruit and efficacie of their Ministrie was exceeding great insomuch as Peter at one Sermon conuerted more than either any of the Prophets or Iohn Baptist or Christ himselfe did in all their time Acts 2. 41. Neither was this efficacie and fruitfulnesse peculiar to the Ministry of the Apostles though they had it in greater measure than any other but this may also be truely said of all the Ministers of the New Testament That they are farre more fruitfull and profitable in their Ministry than the Prophets were For though Christ speaketh here to his Apostles onely
abundance of all earthly blessings that he would giue vnto his people he addeth And I will satiate the soules of the Priests with fatnesse and my people shall bee satisfied with goodnesse saith the Lord Ier. 31. 12. 14. 3. That of all thefts and oppressions this is the most dangerous and damnable when men by fraud or violence withhold that which is due to the Ministers of God will a man rob God yet yee haue robbed mee But yee say wherein haue we robbed thee In tithes and offerings Yee are cursed with a curse for yee haue robbed me euen this whole nation Mal. 3. 8 9. 3. For comfort to such as are Patrons to good Ministers as relieue and countenance them no good worke you can doe will giue that assurance of Gods blessing in outward things as this I haue heard it oft said of some that their bounty vnto Ministers did vndo them but I could neuer heare it proued I doubt not but such might fall into decay for Gods promises for earthly blessings are all with this condition so far as shall be good for them but this doubtlesse was not the cause of it Marke the promise of God Honour the Lord with thy substance and with the first fruits of all thine increase so shall thy barnes be filled with plenty and thy presses shall burst out with new wine Pro. 3. 9. 10. Bring yee all the tithes into the storehouse that there may bee meate in mine house and prooue mee now herewith saith the Lord of hosts if I will not open to you the windowes of heauen and powre you out a blessing that there shall not be roome enough to receiue it And I will rebuke the deuourer for your sake c. And all nations shall call you blessed for yee shall bee a delightsome land saith the Lord of hosts Mal. 3. 10 11 12. Obserue also the experimennt of this in sundry examples who were greatly blessed of God for this the widow of Sarepta for prouiding for Elia 1. Kings 17. 15. the Shunamite for prouiding for Elisha 2. King 17. 30. Ebedmelech for the kindnesse he shewed to Ieremy Ier. 39. 17. Yea in temporall things euen wicked men haue bin blessed of God for this Rehoboam and his Kingdome were so for harbouring and entertaining the faithfull Leuites 2. Chron. 11. 17. Secondly if you doe this with a good heart and shew this loue and respect vnto them euen for their workes sake it will yeeld you great assurance of a better reward also euen of spirituall and eternall blessings Hee that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Matth. 10. 41. That Nehemiah knew this well appeares by his prayer when he had taken order that the Priests and Leuites might be plentifully prouided for Remember mee O my God saith he concerning this and wipe not out the good deeds that I haue done for the house of my God and for the offices thereof Neh. 13. 14. And Paul assures the Philippians that the kindnesse they shewed to him in ministring vnto his necessities was a fruit that would abound vnto their account when the day of their account should come it would be abundantly rewarded Phil. 4. 17. Lecture the sixty ninth October 16. 1610. IOHN IIII. XL. IT remaineth now that we proceed to the second end and respect they had in beseeching him to tarry with them and that was as appeareth plainely by the two verses following that they might be instructed by him they inuited him to tarry not only that they might shew kindnesse to him but that they might receiue good from him Yea this was the chiefe respect they had in beseeching him so earnestly that he would tarry with them 1. They vnfainedly desired to be instructed by him 2. They fully purposed to belieue and obey his Doctrine From thence we haue this Doctrine to learne That this is the chiefe way whereby men are to shew their loue and respect to the Prophets of God when they make vse of their gifts and seeke to be directed by them when they receiue and obey their Doctrine This shall be proued in the example of such as the Holy Ghost hath commended for their loue and respect they haue borne to Gods Prophets and Ministers We reade of great reuerence that Cornelius shewed to Peter Act. 10. 25. He went out to meet him and fell downe at his feet and doubtlesse the rest of his entertainement was answerable But the best entertainement he gaue him and that wherein he shewed most reuerent respect vnto him is mentioned vers 33. We are all here present before God to heare all things that are commanded thee of God We reade of certaine women that shewed exceeding loue to Christ 1. They ministred to him of their substance Luk. 8. 8. 2. They forsooke him not in his troubles but followed him to the very Crosse as they went shewed their affection in weeping and lamenting for him Luk. 23. 27. 3. They continued all the time of his Passion beholding him and being eye and eare-witnesses of all that he endured and spake Mat. 27. 55. 4. When he was dead their affection toward him dyed not but they obserued the place where he was buried and went and prepared oyntments to embalme his body Luk. 23. 56. But were these the only waies whereby they shewed their loue and respect vnto him No they made vse of his Ministry Mat. 27. 55. They had followed him from Galile to Ierusalem in his last iourney when he tooke more paines in preaching as I shewed you not long since than he had done before in so much time all his life long yea as it will appeare to them that well weigh the speech of the Euangelist Luk. 8. 1. they made vse of his gifts not only publikely but priuately also Before the multitude assembled and Christ began his Sermon to them these women the Twelue were with him Yea only they indeed may be said to receiue Gods Prophets and to giue them that entertainment that is due vnto them who make vse of their Ministry will be directed by them and obey their Doctrine Paul is earnest with the Corinthians that they would receiue him 2. Cor. 7. 2. Receiue vs we haue done wrong to no man we haue consumed no man we haue defrauded no man His meaning was not to craue of them kindnes in any outward entertainment for he was not among them nor purposed to go shortly to them but onely he desireth them to obey his Doctrine Matth. 10. 14. Whosoeuer shall not receiue you nor heare your words when you depart out of that house or city shake off the dust of your feet It may be the Apostles might come into many a towne that would giue them good entertainment for their miracles which they wrought and into many a house that would receiue and welcome them for kinred sake but such receiue you not saith our Sauiour vnlesse they heare and obey your Doctrine
you the Euangelist sets downe their increase and proceedings in Faith and what vse they made of our Sauiour in those two daies that he spent among them And in setting this downe he offereth foure principall points to our consideration 1. That by this abode which Christ made among them they encreased greatly in the number of Beleeuers for many that made no reckoning of the Womans words nor would vpon her perswasion stirre out of their doores to goe to him yet when he was come vnto them and they had heard him teach beleeued in him Many more beleeued because of his owne word 2. That they increased greatly in the measure of their Faith also for whereas they that had beleeued in him vpon the Womans speech were but weake in Faith and not fully resolued whether he were the Messia or no now by hearing him they were confirmed and fully assured that he was indeede the Christ the Sauiour of the world 3. The reason is set downe why they did thus increase both in the number of Beleeuers and in the measure of their Faith Because of his owne Word because they had heard him themselues 4. They make confession of this their Faith and certainty they were growne vnto as also of the meanes whereby they were brought vnto it vnto the woman that was the first instrument of their conuersion and professe plainely to her that the good they receiued by her was nothing to that which they had gotten by hearing him themselues They said vnto the Woman now we beleeue not because of thy saying for we haue heard him our selues First then we must obserue here that which the Euangelist speakes of the increase of the number of Beleeuers among the Samaritans in that short space that Christ tarried with them Many more beleeued because of his owne Word From whence we learne That a man may be one of Gods Elect though he cannot profit by some meanes of his saluation that God offers vnto him though he do not profit by the meanes of his saluation at the first See the proofe of this Doctrine first in the example the Holy Ghost hath giuen vs in this place 1. These Samaritans mentioned in the 41. verse were the Elect of God as well as those mentioned in the two former verses else they could not haue beleeued 2. Looke what meanes the other had to bring them to the faith these had the very same for the woman had spoken and perswaded and dealt as earnestly with them as with the other vers 28. when she ran from Christ into the city Shee said vnto the men that is to all indifferently Come and see c. 3. These had had greater meanes to bring them to Christ than the other for beside the speech of the Woman they had also the example of many of their Neighbours to prouoke them 4. Yet neither the Womans speech nor their Neighbours example could preuaile with them but when they had heard Christ themselues then they beleeued on him Now before I proceed further in the confirmation of this Doctrine three Cautions must be first premised to preuent the mistaking of it 1. All whom God meanes to saue ordinarily shall haue the meanes of grace vouch safed vnto them at one time or other and shall haue also grace giuen vnto them to profit by them Other sheepe I haue saith our Sauiour Iohn 10. 16. which are not of this Fold them also I must bring and they shall heare my voice And againe vers 27. My sheepe heare my voice And as it is a good signe God hath an Elect people in that place that he giueth the meanes of grace vnto as is plaine by that reason he giues to Paul why he would haue him continue in Corinth for I haue much people saith he in this city Acts 18. 9 10. and on the other side an euill signe that a people are such as God hath no gracious eye or respect vnto when he denieth them the meanes of grace the time of this ignorance while he denied to the people that liued in that time the meanes of grace God regarded not Acts 17. 30. So is it also a good signe of Election to euery particular person when God giues him not onely the meanes of grace but also a heart to profit by them so many as were ordained vnto life belieued Acts 13. 48. and the contrary is a fearefull signe of Reprobation when God giuing to a man the meanes of grace denies him a heart to profit by them ye therefore heare not because yee are not of God Ioh. 7. 47. I know that God hath determined to destroy thee saith the Prophet to Amaziah because thou hast done this and hast not hearkened vnto my counsell 2. Chron. 25. 16. 2. It is a comfortable signe of a mans election when he receiues the Word with all readinesse and his heart makes answer vnto God so soone as he cals vpon him when thou saidst seeke ye my face my heart said vnto thee thy face Lord will I seeke Psal. 27. 8. These were more noble then those in Thessalonica in that they receiued the word with all readinesse Acts 17. 11. And on the other side it is a dangerous signe of Reprobation when a man doth wilfully put the Lord off and takes day with him He that refuseth thus to come when God calleth him hath iust cause to feare God will call him no more Because I haue purged thee vsed the meanes and endeuoured to purge thee and thou wast not purged thou shalt not be purged from thy filthinesse any more Ezek. 24. 13. 3. The Lord hath beene wont when he hath giuen the meanes of grace to a people to make them effectuall to the Conuersion of so many as he meanes to saue within a very short time after they haue first enioyed them And if we obserue this well we shall finde that such Preachers as God hath made most fruitfull in their Ministry haue conuerted more to God at their first comming to a People and that their labours afterward haue serued rather to confirme and build men forward than to conuert them It is noted of Peters Ministry Acts 10. 44. that euen while he was preaching vnto Cornelius and those that were there assembled the Holy Ghost fell vpon all them that heard the Word And Paul Phil. 1. 5. speaking of the successe of his ministry among the Philippians praiseth God for the fellowship they had in the Gospell from the first day that he had preached vnto them vntill then And he twice puts the Thessalonians in minde of their state when he came first among them 1. Thess. 1. 9. They shew what manner of entring in we had vnto you and how yee turned from Idols to God to serue the liuing and true God and 2. 1. Your selues Brethren know our entrance in vnto you that it was not in vaine As if he should haue said vnto them O those were comfortable times So doth he put the Galathians in minde
of the great successe his Ministry had among them at his first comming vnto them Gal. 4. 13 14 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch saith Acts 13. 48. that at the hearing of them as many as were ordained to eternall life among them beleeued These Cautions being premised we shall yet finde the Doctrine to be most true That euen among the Elect themselues there is great difference to be obserued in their receiuing and profiting by the meanes of their first Conuersion vnto God See the proofe and confirmation of this Doctrine in three seuerall points 1. A man may be the Elect Childe of God and be a fruitlesse hearer of some good Preachers and yet profit by some other The Ministry of Iohn the Baptist was a very holy and powerfull Ministry and the whole drift of it was to draw men to beleeue in Christ and yet many of Gods Elect that had heard him could not be conuerted by him to the Faith which yet afterward when they came to be hearers of Christ himselfe became true Beleeuers and said Iohn did no miracle but all things that Iohn spake of this man were true And many belieued on him there Iohn 10. 41 42. So it is euident that many of those fiue thousand that were conuerted by two Sermons that Peter made Acts 4. 4. had heard Christ himselfe preach sundry times as is plaine by Luk. 19. 48. and 21. 38. where it is said that at Christs preaching in the Temple immediatly before his Passion all the people resorted daily to him to heare him yet could not be conuerted by him By stronger and more excellent means they could not be conuerted and yet were conuerted by weaker means 2. A man may be a fruitlesse Hearer a long time euen of that Ministry that God hath ordained to conuert him by and yet afterward profit by it With many of his Elect the Lord hath beene faine to stand long at the doore and knocke as he speaketh Reuel 3. 20. before he could get entrance into their hearts to continue the meanes long vnto them before they haue profited by them Many of Gods children haue beene like young Samuel 1. Sam. 3. 10 the Lord hath called them oft by the Ministry of his Word before they could answer him or once discerne that it was he that spake vnto them There hath beene many a one that hath beene a hearer a long time before he hath beene wonne vnto God yea that hath heard the same Preacher many a time without all fruit by whose Ministry at the last he hath beene conuerted vnto God There were many of Gods Elect that heard that powerfull Sermon of Peter mentioned Acts 2. and profited not by it which yet hearing him at another time were conuerted by him for those two thousand that we reade were added to the Church in Ierusalem Acts 4. 4. and that by his Ministry as may appeare Acts 3. 12. 48. had certainely heard that Sermon and seene also the fruit of it as is plaine by that we reade Act. 2. 5 6. for the multitude of them that were in Ierusalem heard that Sermon 3. A man may be the Elect childe of God though he can receiue no good by the most powerfull and fruitfull Ministry till God haue prepared him by humbling him greatly through fore affliction Paul himselfe may be a notable example for this It is not to be doubted but that he liuing in Ierusalem while all the Apostles continued there for he was brought vp in that City at the feet of Gamaliel Acts 22. 3. and there he gaue consent to the death of Steuen Acts 8. 1. and there hee began to persecute the Saints Act. 26. 10 11. and the Church did so flourish there did heare the Apostles preach sometimes and heard Steuen dispute with the Libertines and Cyrenians Acts 6. 9. and yet till God by his mighty hand had humbled him all this did him no good at all The Reasons and grounds of this Doctrine are principally three 1. The Elect of God haue no better hearts by nature than the worst of all the Reprobate haue Till God be pleased to call them to open their eares and incline their hearts they are euery whit as backeward and vntoward as the worst they are by nature the children of wrath euen as others Ephes 2 3. 2. The Conuersion of Gods Elect depends wholly vpon the free pleasure and will of Almighty God and not vpon any thing that is in man himselfe The Winde bloweth saith our Sauiour Iohn 3. 8. where it listeth and when it listeth also so is euery one that is borâ—…e of God Of his owne will saith the Apostle Iames 1. 18. begat he vs with the word of Truth 3. The Lord hath herein had respect vnto his owne glory Which this way is better seene and manifested than otherwise it could be for if all the Elect should profit by euery good Minister of God or if they should profit presently so soone as euer they doe enioy the meanes of grace certainely the glory of this mighty worke of God would be ascribed either to the meanes or vnto some good inclination that is in our owne hearts and not to the Lord himselfe onely This Doctrine we may make good Vse of both towards our selues and towards others also First let no man abuse this Doctrine vnto Presumption and say I may be Gods Elect child though Ineuer receiued good yet by any Sermon in my life But let euery man account it a fearefull signe and a iust cause of trembling if God haue giuen him good meanes of grace and he hath enioyed them long euen such meanes as he hath seene many others haue receiued great good by and yet he cannot profit by them he cannot beleeue and obey the truth For 1. It is no small sinne to neglect or not to receiue good by the meanes of grace If it were our Sauiour would not haue spoken of it as he did Matth. 10. 15. Uerily I say vnto you it shall be more tolerable for the Land of Sodome and Gomorrah in the day of Iudgement than for that City 2. If a man do wittingly neglect to regard and obey the meanes of grace presently so soone as God offereth them vnto him while it is called to day he is in danger to be giuen vp of God vnto hardnesse of heart Heb. 〈◊〉 13. 3. Though it be not alwaies as we haue heard in the Doctrine yet it is for the most part a signe of a man that God hath not ordained to life but determined to destroy to enioy long excellent meanes of Conuersion and Repentance and to receiue no good by them as I shewed you euen now out of Ioh. 8. 47. and 2. Chron. 25. 16. And as is also plaine by that speech the Lord vseth Pro. 1. 24. 28 29. because I haue called and yee refused I haue stretched out my hand and no man
of his Apostles giuen them a charge which was peculiar to them and to them for that time also as appeareth by that which our Sauiour said vnto them Luke 22. 36. but now he that hath a purse let him take it and likewise his scrip And by that which is said of Pauls cloke which he left at Troas 2. Tim. 4. 13. Matth. 10. 9 10. Prouide not gold nor siluer nor money nor a scrip for your iourney neither two coates neither shooes nor a staffe he giueth a reason that is common to all faithfull Ministers with them For the workeman is worthy of his meate Yea as Luke 10. 7. hath it The labourer is worthy of his wages and wages we know if it be iust and equall is more than will serue for foode And Luke 22. 35. he seeketh to confirme them by that experiment When I sent you without bagge or scrip or shooes lacked ye any thing And they said Nothing Thirdly they shall be sure to finde some that will receiue their Doctrine also and profit by it This is plaine in the Parable of the sower the sower loseth not all his seede but though some fell on the high way and some on stony ground and some among thornes yet some fell in good ground Mar. 4. 8. 20. So we shall finde in the story of the Acts of the Apostles that notwithstanding the places they went to were deepely setled and strongly rooted in Idolatry and that also they euer met with most bitter opposition of the Iewes yet they neuer preached any where but some receiued profit by them This is noted at Pauls being at Thessalonica Acts 17. 4. Some of them beleeued and ioyned in company with Paul and Silas And at Athens verse 34. though some mocked and others were in suspence Howbeit certaine men claue vnto Paul and beleeued And at Rome Acts 28. 24. Some were perswaded with the things that were spoken and some beleeued not The Reason of this Doctrine is this That God maketh that precious account of the Ministry of his Gospell that he neuer bestoweth it vpon any place were he hath not some of his Elect. Other blessings God bestoweth in as great plenty vpon Reprobates as vpon his Elect. Eccles. 9. 2. All things come alike to all and the same condition is to the iust and to the wicked But this blessing God giueth to no place where he hath not some people to saue This the Lord expressed vnto Paul when he giueth him the reason why he would haue him preach at Corinth Acts 18. 9 10. Feare not but speake and hold not thy peace for I haue much people in this Citie And Christ giues this for a reason why he sent forth the Seuenty because the Lords haruest was then great God had much good corne to gather into his barne Luk. 10. 2. And the Apostle when he would proue that God had an Elect people among the Gentiles and had a purpose to saue the Gentiles vseth this argument to proue it by Rom. 10. 18. But I demand haue they not heard no doubt their sound went throughout all the earth and their words vnto the ends of the world Now if God neuer send his Prophets and Messengers to any people but where he hath some of his Elect then can they not choose but finde some that will honour them some that will be kinde vnto them yea which is more some that will heare and receiue their Doctrine For so saith our Sauiour Iohn 10. 27. My sheepe heare my voice The Vse of this Doctrine is for our encouragement that are Ministers of the Gospell against the generall contempt and hatred that is borne not to our persons onely but to our Doctrine and Ministry also 1. Though no man regarded vs nor our Ministry yet if we haue the testimony of a good conscience euery one of vs may comfort our selues as the Prophet doth Esay 49. 4 5. My iudgement is with the Lord and my worke with my God though Israel bee not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength But yet the Lord hath giuen vs this further encouragement That if the fault be not in our selues wee shall not want honour maintenance or successe but though many doe despise vs yet some shall receiue vs esteeme of vs loue vs and heare vs with delight and profit And we haue more cause of comfort in the loue of one good man that feareth God how poore soeuer than we haue cause of discouragement in the hatred and scorne of an hundred wicked men Yea certainely our hearts are not vpright in vs if we be not of this mind This was Dauids minde Psal. 119. 79. Let such as feare thee turne vnto me and such as know thy testimonies 2. The second Vse of this Doctrine is for the reproofe of wicked men that receiue vs not This example of the rest of the Galileans did doubtlesse increase the condemnation of them of Nazaret in reiecting Christ. Many flatter themselues in this and thinke it is no sinne to despise Preachers and Preaching because it is the fashion all men do so For this is certainely a great comfort to wicked men to see that many do as they do or worse then they do Ezek. 16. 54. Iuda by her sinnes comforted Sodome and Samaria But know thou though this be a poore and wretched comfort yet thou shalt not haue so much as this to comfort thee For thou seest there be many that esteeme vs and our Ministry Wisedome is iustified of her children Matth. 11. 19. yea many of thine owne sort and ranke Gentlemen as thou art Seruing-men as thou art Husbandmen and Tradesmen as thou art men of as good calling and degree as thy selfe men of poore estate as thy selfe this is that that will one day confound thee yea say they were all thy inferiours their example in this will confound thee 1. Cor. 1. 27. God hath chosen the foolish things of this world to confound the wise their zeale will confound thy backwardnesse their loue thy hatred and malice Yea this thine owne conscience knoweth well and that is the cause why thou frettest so to heare and see this that there be so many resort to our Ministry so many that loue and esteeme vs Mark 11. 18. Followeth now the reason that moued the Galileans to receiue Christ They had seene all the things that he did at Ierusalem at the Feast Why what did he at the Feast Surely there is nothing expressed that he did but that Iohn 2. 15. He made a scourge and droue all out of the Temple that sold oxen and sheepe and doues and poured out the changers money and ouerthrew the tables Yet it is certaine he did there at that time many miracles though it be not expressed what they were for so it is said When he was in Ierusalem at the Passeouer many belieued in him when they saw the miracles that he did Ioh. 2. 23. And
Nicodemus was drawne to belieue that he was come from God because of the miracles that he had done Ioh. 3. 2. And here we see the fruit and vse of those miracles they that saw them were made willing to receiue and heare him The Doctrine then is this That the chiefe end of all true miracles hath been to gaine credit and estimation to the Doctrine and Word of God This is euident in the miracles of the Prophets when Eliah had restored the child of the widow of Sarepta she said vnto him 1. Reg. 17. 22. Now I know that thou art a man of God and that the Word of the Lord in thy mouth is true The like we see in the miracles of the Euangelists and Apostles Acts 8. 6. The people gaue beed to those things that Philip spake with one accord hearing and seeing the miracles that he did And Acts 13. 12. When the Deputy saw what was done vpon Elymas strucken blinde by Paul be belieued and was astonied at the Doctrine of the Lord. And this also was the vseof our Sauiours owne miracles Iohn 10. 41 42. Iohn did no miracle but all things that Iohn spake of this man were true and many belieued in him there What did his miracles worke sauing faith in them No this honour was euer peculiar to the Word Faith comes by hearing Rom. 10. 17. but they drew them to haue a good opinion of him to be willing to heare him that so they might be conuerted by him to begin to belieue that he was indeed a Prophet sent of God and so this their belieuing in him is expounded in the beginning of Ver. 41. And many resorted to him Three examples there be of those that receiued this good by them but none conuerted The first is here in this place compared with Matth. 11. 20. Where Christ vpbraideth these Galileans for this that though they had seene so many miracles yet they repented not The second example is Iohn 2. 23. Many belieued in him when they saw his miracles which he did but lesus did not commit himselfe to them because he knew them all he knew what was in them The last example is Nicodemus Ioh. 3. 2. he alleadgeth this to be the thing that drew him to Christ as to a Prophet sent of God No man can do the miracles that thou doest except God were with him yet was he not conuerted by these miracles but by the Doctrine of Christ. And that is the reason why our Sauiour first preached the Word and then wrought miracles that it might appeare the end why he wrought miracles was to gaine credit to his Doctrine Matth 4. 23. He went about all Galile teaching in their Synagogues and preaching the Gospell of the Kingdome and healing euery secknesse And though there be little mentioned of his preaching before this his returne into Galile yet it is euident by Nicodemus speech to him that he preached while he was at the Feast Ioh. 3. 2. Rabbi we know that thou art a Teacher come from God The Reason why our Sauiour wrought miracles to gaine credit and authority to his Doctrine though he were able to preach with such power and authority was this That his Doctrine was new his calling and function that he exercised in the Church was new And the Lords manner hath been alwayes when he erected any new worship and seruice or any new function or calling in his Church to giue testimony to it from heauen this way that it might be knowne to be of God Thus God gaue testimony to the worship vnder the Law So soone as the Tabernacle was erected Exod. 40. 34. The glory of the Lord filled the Tabernacle So when the Temple was finished 1. Reg. 8. 11. The glory of the Lord filled the house of the Lord. And thus God gaue testimony to his new worship established vnder the Gospell Marke 16. 20. They went sorth and preached euery where and the Lord wrought with them and confirmed the Word with signes that followed So when God hath raised vp a new calling and function in his Church he hath been wont this way to giue testimony vnto it from Heauen Moses his calling was confirmed thus Exod. 4. 5. and Eliah's 1. Reg. 17. 24. and though Iohn wrought no miracles Ioh. 10. 41. yet was his calling confirmed by many miracles first he was borne of parents that were both old and his mother barren also Luke 1. 7. 18. Secondly his father was made dumbe for doubting of Gods promise Luke 1. 22. Thirdly he leaped in his mothers wombe for ioy assoone as his mother heard the voice of Maries salutation Luke 1. 44. Fourthly presently vpon his birth his father was made able to speake againe Luke 1. 64. Insomuch as it is said all the neighbours gathered from all these things that certainly he would proue some extraordinary man Vers. 66. All they that heard of them laid them vp in their hearts saying what manner of Child shall this be So the calling of the Apostles God did beare witnesse vnto them with signes and wonders and with diuerse miracles Heb. 2. 4. So that of the Euangelists The people gaue eare to those things that Philip spake hearing and seeing the miracles that he did Acts 8. 6. So was the calling of all the Elders whether teaching or ruling onely confirmed Is any man sicke among you let him call for the Elders of the Church and let them pray ouer him annointing him with oile in the name of the Lord and the prayer of faith shall saue the sicke and the Lord shall raise him vp Iam. 5. 14 15. So Christ himselfe thought good to confirme his new calling by miracles and by this argument proues himselfe vnto Iohns Disciples to be the true Messias Mat. 11. 3. 5. and Iohn 6. 14. When they had seene the miracles that Iesus did they said This is of a truth the Prophet that should come into the world The Vse of this Doctrine is first for defence of our Church and Religion against the Papists who would from hence conclude our Church and Religion must needs be false because we haue no miracles and that theirs must needs be true because they haue the gift of miracles First for our selues we confesse that neither we haue this gift nor need it and themselues grant that miracles wrought there where there is no necessity are to be suspected For neither our Doctrine nor our Function being any other than such as Christ and his Apostles did teach and ordaine they are by the miracles that they wrought sufficiently ratified and confirmed For indeed to this end serued the miracles of Christ and his Apostles to be as seales to confirme the Faith of Gods people in the Doctrine they taught Many other signes truly did Iesus in the presence of his Disciples which are not written in this booke But these are written that ye might belieue that Iesus is the Christ the Sonne of God and that belieuing ye
of the second commandement which concerneth his outward worship I will visit the iniquity of the fathers vpon the children to the third and fourth generation of them that hate me Exod. 20. 5. generally all wickednesse will do it Cursed shall be the fruit of thy body Deut. 18. 18. Thirdly let vs all learne by this what a happy thing it is to haue God for our Father If we that are euill Matth. 7. 11. when our childe asketh vs bread will not giue him a stone if we when he asketh fish will not giue him a serpent if we Mal. 3. 17. doe so spare them if we Esay 49. 15. cannot forget them if we be so apt to receiue our childe how hainously soeuer he hath offended vs vpon his submission how much more will the Lord receiue vs Luke 15. 20. If we shew our affection most when our children are in extremity how much more will the Lord his soule was grieued for the misery of Israel Iudg. 10 16. If we take no pleasure in beating our children how much lesse the Lord he doth not afflict willingly nor grieue the children of men Lam. 3. 33. Lecture the eightie fiue March 19. 1610. IOHN IIII. XLVII NOw it remaineth that wee procede vnto the third and last point which wee obserued in these words namely the benefit that this great man receiued by his affliction Concerning which these three points are to be obserued First it humbled him greatly and abated his pride for as great a man as he was yet he himselfe seeketh helpe for his sonne and 2. he meekely and patiently bare a very sharpe checke that Christ gaue vnto him verse 48 without euer replying or expostulating the matter with him Secondly it did driue him to seeke to Christ yea to seeke earnestly and importunately for helpe Doubtlesse first he had heard much of Christ before this time and did also esteeme him a great Prophet but whether it were for feare of Herod or some other carnall respect he came not vnto him till this affliction did driue him vnto him secondly he had also vsed the benefit of physicke and all other ordinary meanes before and till that he seeth no meanes would preuaile but his sonne grew into extremity and was euen ready to dye he comes not to Christ. Thirdly this affliction became vnto him a meane and occasion of his vnfained conuersion for first it softened his heart and prepared it to beleeue the word of Christ secondly it brought both himselfe and his whole family to the Faith The Doctrine then we haue here to learne is this That affliction is greatly profitable and necessary vnto all the Elect of God Marke that I say vnto the Elect of God for affliction in it selfe is a curse of God and fruit of his wrath due to sinne whether we be afflicted in our bodies or in our mindes or in our children or in our goods or in our good name there is no affliction of what kinde soeuer but it is in it owne nature a curse of God the Lord makes this preface to all the particular euils and afflictions that he threatneth If thou wilt not hearken to the voice of the Lord thy God then all these curses shall come vpon thee and ouertake thee Deut. 28. 15. And daily experience teacheth vs afflictions are not profitable to all men Pharaoh had afflictions enow but still his heart was harder and harder Of all the afflictions of the Reprobate we may say as our Sauiour speaketh in another case Matth. 24. 8. All these are but the beginnings of sorrowes The losses and afflictions the paines and sorrowes they feele in this life are but as earnests of those vnspeakeable and euerlasting torments that are prepared for them in the life to come This that I speake of therefore that men should receiue so great good by affliction is a priuiledge peculiar to the Elect of God Romanes 8. 28. All things and hee speaketh specially of afflictions worke together for the best to them that loue God euen to them that are called according to his purpose To them all things are sanctified all things are made good euen those things that in themselues are most euill 1. Cor. 3. 21 22. All things are yours whether it be this world or life or death or things present or things to come all are yours and yee are Christs The Crosse of Christ like vnto the Tree that God shewed Moses Exod. 15. 25. hath made affliction which was before as the waters of Mara bitter and unwholesome to be sweet and wholesome to all his people To all such I say affliction is both profitable and necessary For the profit of them you know what Dauid said Hee had afflictions of all kindes and of them all he saith Psal. 119. 71. It is good for me that I haue beene afflicted And the Church Lam. 3. 27. speaketh more generally It is good for a man that he heare the yoke in his youth But I say not onely they are profitable but they are necessary also as necessary as meat and drinke Vnlesse God would see vs perish he must needs afflict vs yea the best man that euer was hath had great need of it to his dying day Psalme 73. 14. Daily haue I beene punished and chastened euery morning Acts 14. 22. We must through many afflictions enter into the Kingdome of God or we can neuer come there That is the reason of that strange and passionate speech the Lord vseth of his people Ier. 9. 7. Behold I will melt them and try them for what should I els do for the Daughter of my People As if he should say I can deuise no way to do them good but by casting them into the fornace of affliction Reasons of this Doctrine I might giue many but I will content my selfe with those few that the Text affordeth me in the example of this Ruler First his affliction as I shewed you did humble him This is the first Reason why it is so profitable and necessary because it humbleth the heart of man and abateth his pride There is no one sinne we know that maketh a man more odious to God or that is a greater barre to our saluation than pride is Prou. 16. 5. All that are proud in heart are abomination to the Lord. Iames 4. 6. The Scripture offereth more grace and therefore saith God resisteth the proud and giueth grace to the humble Neither is there any man high or low rich or poore godly or vngodly but he hath in him that old leauen that Paul speaketh of 1. Cor. 5. 7. which puffeth vp his heart and causeth him to swell and to thinke too well of himselfe All the oppression and cruelty that the Mighty practise vpon their inferiours proceedeth from this roote Psal. 119. 122. Let not the proud oppresse mee and so doth the malice and vnreconcileable heart that is in men Pro. 13. 10. Onely by pride doth man make contention From hence it commeth
When he was in tribulation he prayed vnto the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him True it is the faithfull oft in extremity in their own feeling seeme vnable to pray but yet the spirit euen then helpeth them and maketh them able to pray Rom. 8. 26. Yea because the Lord greatly delighteth to haue his people seeke to him let me heare thy voice for it is sweete Cant. 2. 14. this is one chiefe end he aymeth at in bringing affliction vpon them euen to make them seeke and sue vnto him I will goe and returne to my place till they acknowledge their offence and seeke my face in their affliction they will seeke me early Hos. 5. 15. The third and last Reason why affliction is so profitable and necessary is this That it prepares the heart to the vnderstanding and obedience of the Word True it is afflictions cannot soundly conuert the heart that honour is proper to the Word of God the Law of the Lord is perfect conuerting the soule Psal. 19. 7. yet it is a great helpe to a mans conuersion and of great vse and necessity to prepare the heart to receiue profit by the Word Yea there are few or none that would regard the Word or profit much by it if the Lord should not humble them by afflictions The Lord hath two Schooles wherein he nourtereth his children A man that is exercised by affliction will profit more by one Sermon than another will doe by ten Esay 26. 9. Seeing thy iudgements are on the earth the inhabitants of the world shall learne righteousnesse When God by affliction hath humbled men and prepared their hearts if they might then haue good Teachers they would profit greatly If there bee then a messenger with him an interpreter one among a thousand to declare vnto man his righteousnesse then he is gracious vnto him c. Iob 33. 23 24. That made the Psalmist say Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal. 94. 12. This Dauid speaketh of himselfe Psal. 119. 71. It is good for â—…e that I haue beene afflicted that I may learne thy Statutes Though he were a most teachable Scholler yet he learned better by it than he could haue done without it While we are in prosperity we are like wanton children apt to play with our meate many things we heare we cannot vnderstand nor be perswaded of we will beleeue what we list obey what we list laugh at some truths that are taught vs fret and rage at other But affliction will open our eares if we belong to God and make vs vnderstand and be perswaded of many truths which before we could not beleeue Iob 33. 16. Then hee openeth the eares of men euen by their corrections which hee hath sealed So that to them that will not be perswaded it is such a great sin to sweare now and then or to profane the Sabbath or to be drunken that there is such a necessity of hearing the Word preached as we haue taught we may say as the Prophet doth Esay 28. 19. There shall bee onely feare to make you vnderstand the hearing I warrant you if you belong to God he will by affliction perswade you one day and make you to vnderstand these truths Yea affliction bringeth a man to a more cleare certaine and experimentall knowledge of God and his truth than euer any without it haue attained vnto 2. Chron. 33. 13. Then Manasses knew that the Lord was God Iob 42. 5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee Lecture the eightie sixe Aprill 2. 1611. IOHN IIII. XLVII IT remaineth now that we proceed to the Vses that are to be made of this Doctrine touching the profitablenesse of affliction which the time would not permit vs to enter vpon the last day Which I am the more willing to insist vpon because this Doctrine was neuer more seasonable I thinke than it is at this day in regard of the generall Visitation of God that eyther is now or hath beene of late in euery Village and in euery Family nay I thinke there is scarce any one of you but you are still or you haue been of late afflicted with sicknesse either in your own persons as this Rulers sonne or in some that are neare and deare vnto you as this Ruler himselfe was Two principall Vses there be then that we are all to make of this Doctrine first it teacheth vs how to beare afflictions secondly how to profit by them For the first The man that doth beleeue this Doctrine and is fully perswaded that to all Gods Elect affliction is profitable and necessary will first beare afflictions patiently secondly will be comfortable and cheerefull in affliction thirdly will euen kisse the rod and be thankfull for afflictions fourthly will be so farre from desiring to be freed from affliction that he will rather desire it and pray for it See the experience and proofe of this in Gods children that were flesh and bloud as well as we and subiect to the same passions and infirmities that we are in these foure points First they haue beene quiet in their minds and free from murmuring and impatience Psal. 62. 1. He saith not onely as in Psal. 39. 9. I was dumbe I opened not my mouth because thou didst it but My soule keepeth silence vnto God Secondly they haue beene cheerefull and full of ioy Rom. 5. 3. Neither doe wee so onely but also we reioyce in tribulation Thirdly they haue beene thankfull vnto God for their afflictions Iob 1. 21. Blessed be the Name of the Lord. Psal. 42. 11. Waite on God for I will yet giue him thankes Fourthly they haue euen desired and prayed for affliction mistake me not in this point I know well affliction is not simply to be prayed for It is in it owne nature a curse as I haue told you and fruit of Gods wrath yet because the childe of God knowes it is a meane that God hath been wont to do his people that good that he hath not vsed to doe any other way he may lawfully desire of God that he would rather afflict him and that sharply too then suffer him to perish rather vse this meanes to humble and reclaime him then tosuffer him to go on in his euill way els would not the Prophet haue prayed as he doth Ier. 10. 24. O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing I know you will be ready to thinke that it is very strange that any should be able in this manner to beare affliction and that it were a maruellous happinesse to a man if he could attaine to this measure of grace I will therefore shew you the meane whereby the faithfull haue attained to it and wher by we also may attaine vnto it and that is the beleeuing and considering of fiue principall points all
voice not for the loudnesse of his voice but for the feruency of his spirit that made him cry so loud Psal. 55. 17. The effectuall seruent prayer of arighteous man auaileth much Iames 5. 16. Lecture the eightie nine Iune 11. 1611. IOHN IIII. XL VIII L. IT followeth now to consider why and for what fault our Sauiour thus rebuketh this Ruler And we shall finde that his sinne that he rebuked him for was his infidelity Except yee see signes and wonders yee will not beleeue As if he should say I can doe thee no good except thou hadst Faith but you neither thou nor thy nation haue any true faith you do not beleeue me to be Christ the Sauiour of the world as the Samaritans of Sychar did nay which is worse you will not beleeue you are obstinate in your infidelity God hath sufficiently by his Word and by the Ministry of Iohn Baptist manifested me to be the Messiah but that will not serue your turne you will not beleeue except you haue miracles to confirme it yea I haue already by many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of but that will not serue your turne neither vnlesse you may see with your own eyes yee will not beleeue Nay you haue at least many of you seene my miracles your selues yet will not that serue neither but vnlesse you may see signes and wonders that is miracles of all sorts many miracles yee will not beleeue So that we haue in this reproofe that our Sauiour giues to this great man foure principall points to be obserued First that the infidelity of the Iewes is the onely sinne that Christ here reproueth in them that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him when he besought him to come downe and heale his sonne Christ returnes him this answer You beleeue not you haue no faith As if he should say I can doe you no good vnlesse you did beleeue in me Secondly the argument whereby Christ conuinceth the Iewes of infidelity and proues them to haue no true faith which is this because except they might see signes and wonders they could not be lieue Thirdly that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it Except ye see signes and wonders ye will not belieue Fourthly that though this was the sinne not of this Ruler only but of all the Iewes common to him with his whole Nation yet Christ counts that no excuse to his sinne but checks and rebukes him for it neuerthelesse nay he so speakes of it as it may appeare he hated this sinne the more because it was vitium gentis and he dislikes him the more and iudged him the more vnworthy to receiue helpe from him because he and his nation were guilty of this sinne Therefore purposing to check him the more sharply speaking to him alone he speaks in words of the second person plurall Except ye see c. Now of these foure points we will speake in order And first in that Christ speaks here of infidelity as the chiefe sinne of the Iewes as of that that did most prouoke God against them that that did stop the streame of Gods mercy and as it were dis-enable Christ from doing the good that he desired This Doctrine doth arise for our instruction That no sinne offends God so much as infidelity when men will not belieue his Word no sinne is such a barre to all Gods mercies as this See the proofe of this Doctrine both in the examples of wicked men and of Gods deare children For the wicked we haue two famous examples in the Old Testament and two other in the New The first is in the Israelites that perished in the wildernesse Many grieuous sinnes they were guilty of but none prouoked God to wrath so much none were such barres to Gods mercy towards them as their infidelity When the Lord had said he would giue them such abundance of flesh as they should haue enough to eat Num. 11. 18 20. Not one or two dayes or fiue or ten dayes or twenty dayes but for a whole moneth together they said among themselues Can God prepare a table in the wildernesse Can he prepare flesh for his people Psal. 78. 19 20. They did not as it may seeme by the acknowledgement they made Vers. 20. absolutely deny that that God had said as many now adayes will doe but onely made a question and doubt of it but marke what followed Psal. 78 21. Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel Why what was the cause He had told vs before in the beginning of the 21. Verse But because he would haue vs in any case marke this well he repeats it againe in the 22. Uerse because they belieued not in God and trusted not in his helpe And whereas God did sweare vnto their fathers that he would giue the Land of Canaan to them and their seed after them Deut. 1. 8. we shall find that there were but two onely Caleb and Ioshua of all those that came out of the Land of Egypt that entred into it What was the cause Surely they had many sinnes they sinned in Idolatry they sinned in Whoredome and many other wayes but of all other sinnes that that most prouoked God that that barred them out of the promised Land was their Vnbeliefe as the Apostle plainly affirmes Heb. 3. 19. So we see they could not enter in because of Vnbeliefe The other example we haue of this kinde in the Old Testament is of a Prince of Israel a great man vnder Ioram the King of whom we read 2 King 7. when he had heard Elisha whom he knew to be the Lords Prophet and to speake from the mouth of the Lord say in the time of a great famine To morrow this time a measure of fine flowre shall be sold for a sheckle and two measures of barley for a sheckle in the gate of Saâ—…aria 2 King 7. 1. The Prince did not absolutely contradict that which the Prophet had said in the Name of the Lord as many now adayes will do but onely doubted of it and made a question of it Though the Lord said he should make windowes in the heauen could this come to passe 2 Kings 7. 2. But marke what followed The Prophet in Gods Name threatned he should see it for the increase of his misery but he should not eat thereof Verse 2. and so indeed it came to passe for he died a strange and base death for the people trode vpon him in the gate and be died Ver. 20. The examples we haue of this kind in the New Testament are two First the men of Nazaret of whom we read that though Christ desired out of the loue he bare to the place of his education to do good among them yet he could do no great works there Mar. 6. 5.
viz. It was so much against his reuealed will that it was impossible euen for him And what was that that disinabled so the Almighty Sonne of God and so bound as it were his hands behind him Surely the Vnbeliefe of the men of Nazaret as it followes in the next words Mar. 6. 6. And he maruelled at their Vnbelief And more plainly Mat. 13. 58. He did not many great works there for their Vnbeliefs sake The other example is of the Nation and Church of the Iewes though their priuiledges and prerogatiues were great euery way yet we know that when some forty eight yeares after Christ or thereabouts the wrath of God came on them to the vtmost so as it did neuer vpon any Nation vnder heauen though they were the naturall branches of the Lords Oliue yet did he breake them off and cast them away And what was the cause of it Surely they were guilty of many hainous sinnes but the Apostle plainly saith the chiefe cause why God reiected them was their Vnbeliefe because they did not giue credit to his Word Rom. 11. 20. Through Unbeliefe they were broken off saith he So that in these foure examples God hath giuen euident demonstration how much he abhorreth this sinne and how it barreth him from shewing mercy on men But yet this will appeare more plainly if we shall looke into some examples of Gods deare children I will onely name two of them one in the Old Testament and the other in the New The first is Moses a man highly in Gods fauour aboue all the men in the world when God had bidden him speake to the rocke before all the people and promised that it should giue forth water in that abundance that the whole congregation and all their cattell should haue enough to drinke Numbers 20. 8. Moses did not absolutely refuse to giue credit to the Word of the Lord but onely doubted and made a question of it and that not so much out of any distrust he had of Gods power and truth as out of the conceit he had of the great vnworthinesse of that wicked people Numb 20. 10. Heare now ye rebels saith he shall we bring you water out of the rocke But see how seuerely God punished his seruant Moses for this For this sinne he shut him out of the Land of Canaan Numb 20. 12. Yea though Moses earnestly sought to him for it as we shall find Deut. 3. 25. I pray thee let me go ouer and see the good Land that is beyond Iordan that goodly mountaine of Lebanon But the Lord was angry with me saith he for your sakes and would not heare me And the Lord said vnto me Let it suffice thee speake no more to me of this matter The last example is Zachary a man iust before God when the Lord had promised him by his Angell that his wife Elizabeth should beare him a sonne Luke 1. 13. Zachary did but doubt and make a question of the matter and said vnto the Angell whereby shall I know this for I am an old man and my wife is of great age Luke 1. 18. But see how sharply God punished his seruant Zachary for this Though he were a Priest and such a one as whose tongue God might haue had more vse of than of many others yet was he smitten dumbe for this and so remained full forty weeks Luke 1. 20. Behold saith the Angell thou shalt be dumbe till the day that these things be done because thou belieuedst not my words The Reasons of this Doctrine are two As there is nothing wherein we so much giue glory to God as when we belieue and giue credit to his Word so there is nothing wherein we do so much derogate from Gods honour and rob him of his glory as when we refuse to giue credit to his Word When we belieue whatsoeuer the Lord hath spoken we do thereby giue him the glory of his truth his power his iustice his goodnesse Iohn 3. 33. He that hath receiued his testimony hath sealed that God is true So the Apostle saith of Abraham that when he doubted not of the promise of God through vnbeliefe but was strengthened in the faith he gaue glory to God Rom. 4. 20. On the other side he that cannot giue credit to Gods Word dishonoureth him in the highest degree 1 Iohn 5. 10. He that belieueth not God hath made him a lyar and what greater disgrace can ye put vpon any man of worth than to giue him the lye The second Reason of the Doctrine is this Because Infidelity as it was the first sinne whereby Sathan got entrance into the heart of man and drew him from God Gen. 3. 4. so is it still the root and mother of all other sinnes Heb. 3. 12. The euill heart is called the heart of Vnbeliefe there it begins that is the first thing that corrupteth the heart As faith is the root and fountaine of all other graces that is it that purifieth the heart Act. 15. 9. If we belieue his Word we cannot choose but loue him feare him obey him and put our trust in him So on the other side Infidelity is the fountaine of all vngraciousnesse and when once men begin to entertaine a doubting of the truth of any thing God hath reuealed in his Word then begins their heart to be poysoned and corrupted then begin they to depart from the liuing God and fall from his feare and loue and obedience Let vs now come to the Vse of this Doctrine and we shall find it serueth first for exhortation secondly for reproofe thirdly for comfort First seeing no sinne offends God so much as infidelity no sinne is such a barre to all Gods mercies no sinne hath that force to poyson and corrupt the heart we are therefore all of vs to hearken to the exhortation Take heed brethren lest there be in any of you an euill heart of vnbeliefe Heb. 3. 12. Take heed of entertaining the least doubt of any truth that God hath clearely reuealed to thee out of the Word And because first we are all by nature full of infidelity as appeares by this that Christ so often checks his elect Disciples for this Matth. 6. 30. O ye of little Faith And secondly proportionable to the measure of faith will our feare and loue and obedience and comfort be Striue therefore by all good meanes to obtaine an vndoubted certainty of the truth of Gods Word and to confirme thy heart against all doubts and infidelity And foure principall means I find that we are directed to in this case 1 The consideration of the testimony which the Lord himselfe hath giuen of the vndoubted certaintie of his holy Word Matth. 5. 18. Truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all things be fulfilled Yea it is a notable thing to obserue how precise God hath been in this point that as it is said of Samuel 1 Sam. 3.
19. That God let none of his words fall to the ground So hath he shewed himselfe carefull of the words and writings of all the rest of the Prophets yea of the least iot and title of them that it might not fall to the ground but be fulfilled Matth. 〈◊〉 18. When the Holy Ghost will giue a reason why Christs parents fled with him into Egypt rather than into any other place Mat. 2. 15. And why after his returne he was brought vp at Nazaret rather than in any other place Matth. 2. 23. Why at his death the soldiers cast lots for his garments Matth. 27. 35. Why when he was crucified the vngracious soldiers brake not his legs according to the custome but one of them with a speare pierced his side Iohn 19. 36 37. This is onely giuen for the reason of all that it might be fulfilled which was spoken by the mouth of the Prophets that the Scripture might be fulfilled Now consider with thy selfe that these things were but iots and titles in the Writings of the Prophets and therefore if God were so carefull to see these small things fulfilled how much more will he be of the weightier matters of the Law that concerne mercy and iudgement and fidelity Mat. 23. 23. 2 The diligent and conscionable vse of Gods ordinance in the Ministry of his Word and Sacraments For as Faith comes by hearing Rom. 10. 17. so the constant vse of it is appointed of God to this end to bring men into certainty in the matters of their Faith Ephes. 4. 14. That we henceforth be no more children wauering and caried about with euery blast of Doctrine 3 Feruent and hearty prayer when our Sauiour had taught his Disciples a truth that to flesh and bloud seemes most incredible namely that we are bound to forgiue our brother vpon his repentance though he wrong vs neuer so oft They said vnto the Lord increase our faith Luke 17. 5. For no man can be vndoubtedly assured of the truth of Gods Word without the reuelation of the Spirit Flesh and bloud hath not reuealed this vnto thee but my father which is in heauen Matth. 16. 17. Yea it is a mighty work of God Paul cals it Ephes. 1. 19. the exceeding greatnesse of his power towards vs that belieue according to the working of his mighty power 4 An honest heart and care to please God Mar. 1. 15. Repent and belieue the Gospell Ioh. 7. 17. If any man shall do his will he shall know of that Doctrine whether it be of God or whether I speake of my selfe The second vse is for reproofe and to discouer the wretched estate of all vnbelieuers First if they had no other sinne yet this is enough to make their state miserable Secondly how ciuill soeuer they seem in shew doubtlesse they are as painted sepulchers for their heart must needs be corrupt and naught Thirdly neither the power of Christs merits nor the infinitenesse of Gods mercy can profit them but the knowledge they haue of the sufficiency of Christs merit and the infinitenesse of Gods mercy will but increase their misery as in the case of that Prince in 2 King 7. 2. Behold thou shalt see it with thine eyes but shalt not eat thereof And surely this is the case of most men euen of such as liue in the Church and professe the truth That that is said of the time when Christ shall come to iudgement may be said of these times When the Sonne of man commeth shall he find faith on the earth Luke 18. 8. This appeares by three apparent signes First the contempt of the word of exhortation in the Ministry of Gods seruants which if they belieued the Word they would giue credit vnto Belieue in the Lord your God so shall you be established belieue his Prophets so shall ye prosper 2 Chro. 20. 20. The people belieued the Lord and his seruant Moses Exod. 14. 31. Obiect You cannot agree among your selues and how should we giue credit to you Answ. In matters the knowledge whereof is necessary to saluation we all agree against thee and such as thou art we all agree Thou art conuinced of vs all thou art iudged of vs all 1 Cor. 14. 24. Secondly the truths they seeme to haue receiued with greatest assurance yet are they glad to heare ought obiected against them whereas the contrary is in them that belieue when occasion of doubting was giuen vnto the two Disciples that went towards Emaus that that which they had belieued concerning Christ was not true it made their hearts sad Luke 24. 17. Thirdly their hearts and liues are vtterly vnreformed which were not possible if they had true Faith Lecture the ninetieth Iune 18. 1611. IOHN IIII. XLVIII IT followes that we now proceed to the three other points that I told you are to be obserued in this Verse And first in that our Sauiour charging them with infidelity doth not say simply they would not belieue but saith that vnlesse they see signes and wonders they would not belieue therefore they had not Faith This Doctrine ariseth That true Faith is grounded vpon the Word of God and is able to giue credit to the Word though it see nothing else to confirme it They that cannot belieue except they see haue no true Faith Before I confirme this Doctrine I will explaine it in foure points 1 True it is that the Lord is wont by his works to giue testimony to his Word and to confirme it yea all the mighty works that God worketh in his Church are done to that end to ratifie his Word and to gaine credit vnto it Marke 16. â—…0 God confirmed the Word with signes that followed And Acts 14. 3. God gaue testimony to the Word of his grace and caused signes and wonders to be done by their hands Surely the Lord would not doe this vnlesse he saw it needfull and if he see it needfull why then doth he blame the Iewes here for desiring this And to this purpose it is that though the Lord haue appointed the day of generall resurrection to be the day of iudgement Acts 17. 31. Yet is there neuer a curse that he hath in his Word denounced against the wicked nor blessing he hath promised to the godly but in euery age and in euery place he hath made it good vpon some that men may sensibly see his Word confirmed vnto them by his works Psal. 7. 11. God iudgeth the righteous and him that contemneth God euery day In which respect it is said Psal. 107. 42. The righteous shall see it and reioyce and all iniquity shall stop her mouth 2 It cannot be denied but the heart of man may be notably prepared to the Faith before his conuersion by many things which he may see so the miracles which the Iewes saw Christ worke were notable preparatiues vnto them and made them much more willing to heare and receiue his Doctrine than otherwise they would haue been Of this we haue
had an example before in the Galileans Verse 45. So that is to be vnderstood Iohn 2. 23. Many belieued in his Name when they saw the miracles which he did viz. they had receiued some preparations vnto Faith they began to conceiue reuerently of his Doctrine and were willing to heare him and this was all as appeares Verse 24. But Iesus did not commit himselfe to them because he knew them all So the good life that they haue seene Gods seruants to lead hath beene a meanes to draw many a one to the Faith The Apostle vseth this as a reason to perswade Christians to an honest life That the Gentiles by their good works which they should behold might haue cause to glorifie God in the day of their visitation 1 Pet. 2. 12. That they that obeyed not the Word might without the word be wonne by the conuersation of their wiues 1 Pet. 3. 1. So the corrections of God which they haue seene and felt vpon themselues haue been the meane to open many a mans eare and to make him willing to heare Iob 33. 16. So the wonderfull deliuerances that men haue seene God giue to his Church and ouerthrowes to the aduersaries thereof haue wonne many a man to the liking of Religion Hest. 8. 17. Many of the people of the land became Iewes As I nothing doubt but the wonderfull deliuerance God gaue vs from the Powder-Treason hath drawn many a one from Popery to the loue of the Gospell 3 It is certaine also that the Faith of the best Christians may be much confirmed by the workes of God which they see So the Faith of Gods children was greatly confirmed by the miracles of Christ and of his Apostles Iohn 2. 11. This beginning of miracles did Iesus and shewed forth his glory and his Disciples belieued in him So are the faithfull greatly confirmed by Gods corrections on themselues when they are soundly humbled thereby Iob 42. 5. I haue heard of thee by the hearing of the eare but noâ—…ine eye seeth thee So by the sensible experiments they haue had of Gods mercy in themselues they are greatly confirmed in the Faith of Gods promises 2 Corinth 1. 10. Who hath deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs yea the beholding of Gods iudgements on wicked men and his mercies towards his faithfull seruants hath greatly confirmed their Faith in the Word of God when they can say As we haue heard so haue we seene Psalme 48. 8. and 58. 10. The righteous shall reioyce when they see the vengeance and why so Verse 11. And men shall say Verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth And in this respect men ought carefully to marke and obserue the workes of God how God makes good his Word by his workes A principall point this is of Christian wisdome and piety and great good might euery man receiue by it Psal. 107. 43. Who is wise that he may obserue these things for they shall vnderstand the louing kindnesse of the Lord. Yea say a man be neuer so diligent in the reading and hearing of Gods Word yet if he do not likewise obserue the works of God he is guilty of a great sinne Psal. 28. 5. They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp 4 It is not simply vnlawfull or a signe of infidelity for a man euen to desire these sensible helps to confirme his Faith Hezekiah was a true Belieuer yet desired a signe 2 Kings 20. 8. Gedeon was a true Belieuer yet he asked a signe of God Iudges 6. 17. And when God had giuen him one he asked another Verse 38 And when God had giuen him that he asked yet another Verse 39. and God was neuer a whit offended with him When a man that doth in any measure truly belieue and giue credit to the Word shall desire that God would sensibly confirme to him the truth of his promises by deliuering him from any affliction he is in by blessing him in his body in his estate in his children especially by giuing him the inward feeling of his fauour he doth no more than he may well do Psal. 86. 17. Shew a token of thy goodnesse towards me that they which hate me may be ashamed because thou O Lord hast helped me and comforted me And Psal. 90. 16. Let thy works be seene towards thy seruants and thy glory vpon their children Now though all this be so as you haue heard in all these foure points yet remaines the Doctrine firme That true faith is not grounded vpon any thing we see vpon sense and experience but onely vpon the Word of God Whatsoeuer the faithfull man belieues he belieues it because God hath said it in his Word This the Apostle makes the ground of Abrahams faith Rom 4. 18. He belieued that he should be the Father of many Nations according to that that was spoken vnto him This was the ground of the Apostles faith not all the miracles they had seene Iohn 〈◊〉 22. They belieued the Scriptures and the Word which Iesus had said This was the ground of the Ephesians faith Ephes. 1. 1â—… 2 Insomuch as though there be sundry truths in Gods Word as I shewed you which the Lord doth vse to giue vs sensible proofes and demonstrations of in the world yet he that hath true faith belieues those very things not so much for any thing that he seeth as for that he knoweth God in his Word hath said so So that he is able to say I belieue that Goods vniustly gotten will certainly come to nought that Whore-mongers and Adulterers God will iudge that God will smite through the loynes of them that rise against Leui and of them that hate him and that not so much because I see this confirmed in such and such examples indeed I belieue it the more for this but not so much for this as because God in his Word hath said it Rom. 10. 17. Faith comes not by sight but by hearing 2 Cor. 5. 7. We walk by faith and not by sight He that walks by sight walks not by faith 3 The true belieuer giues credit to the Word though he see nothing to confirme it The bare Word of God is of sufficient credit with him and he belieues as verily those truths which his sense nor reason can discerne any proofe of such as are all the Articles of our Faith onely for the Words sake as he doth those truths that are most confirmed vnto his sense or reason Heb. 11. 1. It is the euidence of things not seene Ioh. 20. 29. Thomas because thou hast seene me thou belieuest blessed are they that haue not seene and haue belieued 1 Pet. 1. 8. Whom ye haue not seene and yet ye loue him in whom now though you see him not yet do you belieue and reioyce with
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
grounded vpon this doctrine The first of these considerations is That affliction is not a signe of Gods hatred but of his loue rather not onely his shaking and holding out of his rod is a signe of his fauour as that was we reade of Ester found fauour in his sight and the King held out vnto her the golden scepter Est 〈◊〉 2. but euen his whipping and scourging of vs with it Though it be a signe of his anger and of a little wrath as the Lord speaketh Esay 54 8 yet of his hatred it is not Pro. 3. 12. The Lord correcteth him whom he loueth euen as a father doth the childe in whom hee dlighteth Heb. 12. 6 7. Whom the Lord loueth he chasteneth and scourgeth euery sonne whom he receiueth if ye endure chastening God offereth himselfe to you as to sonnes for what sonne is it whom the father chasteneth not Therefore Iob wondereth at Gods loue in this Iob 7. 17 18. What is man that thou doest magnifie him and that thou setâ—…est thy heart vpon him and doest visit him euery morning and try est him euery moment And that is the reason why the Lord though he passe by a thousand foule faults in the wicked is wont to whip his owne people if they doe but tread awry Amos 32. You onely haue I knowne of all the families of the earth therefore I will visit you for all youâ—… iniquities And on the other side it is spoken of as an argument of Godâ—… wrath and indignation against desperate sinners that God will for beareâ—…o-correct them Esay 1. 5. Wherefore should yee bee smitten any more for yâ—… fall away more and more And Hosea 4. 14. I will not visit your Daughters when they are Harlots nor your Spouses when they are Whores Oh how great is the blindnesse of such as because though they haue often committed grosse sins yet they prosper still are ready to conclude God loues them and that they that haue greatest afflictions are the worst men most out of Gods fauour No no affliction is not a signe of Gods hatred but of his loue rather And who will not be patient and comfortable in affliction that beleeueth this The second consideration is this The Lord certainely intends our good in all our corrections yea to doe vs that good by them which we could not receiue by any other meanes Be thou assured of this that if thou vnfainedly feare God the Lord intendeth thy good in euery affliction of thine though thou cannot yet perceiue it Psalme 25. 10. All the paths of the Lord are mercy and truth to all such as keepe his couenants and his testimonies Heb. 12. 10. He chasteneth vs for our profit that we might be partakers of his holinesse 1. Cor. 11. 32. When wee are iudged wee are chastened of the Lord that wee might not bee condemned with the world Affliction is a medicine which though it be bitter yet it is well approued by the experience of all Gods people that euer were to be most wholesome and soueraigne If any of vs should in our sicknesse haue a physitian come to vs whom we knew to be so wise and learned that he perfectly knew our estate and what would doe vs good and so louing and good a man also that he did vnfainedly desire to doe vs all the good he could if this man should prescribe to vs a potion and tell vs he had no other meanes to do vs good but that if we take it not we must needs die if we do take it it will certainly do vs good how strange soeuer the working of it seem to be for a while yet in the end it will certainly do vs good and recouer vs there was neuer any of his patients receiued it but it did them good would any of vs be so mad as to reiect such a potion giuen vs by such a Physitian would we not willingly drink it off euery drop though it were neuer so loathsome in colour how bittersoeuer it were in taste how much soeuer it were in quantity Now such a Physitian is the Lord and such a medicine is Affliction When we are iudged we are chastened of the Lord that we may not be condemned with the world 1 Cor. 11. 32. He chasteneth vs for our profit that we might be partakers of his holinesse Heb. 12. 10. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law that thou mayest giue him rest from the dayes of aduersity vntill the pit be digged for the wicked Psal. 94. 12 13. The third consideration that may make vs patient and comfortable in affliction is this That God will surely remoue it when it hath had that good worke in vs that he hath appointed it for The Lord our God is not like those hard hearted Chyrurgions that care not what paine they put their Patients to but he is very mercifull and tender-hearted he vseth not to apply corasiues nor to launce or seare but vpon great necessity Lam. 3. 33. He doth not punish willingly nor afflict the children of men 1 Pet. 1. 6. Now for a season if need require you are in heauinesse through manifold tentations Is thy affliction sharpe and painfull certainly the Lord seeth thou hast need of it or els he would handle thee more gently When a man hath a deepe wound and festered at the bottome full of corruption or hath some bullet or arrow head or point of a sword that must be taken out the Chyrurgion can neuer cure him well but he must needs put him to great paine launce him and cut him and make the wound bigger before he can heale it and euen so deales the Lord with his patients Iob 5. 17 18. Behold blessed is the man whom God correcteth as if he should say Happy man is he that euer came vnder the hands of this Chyrurgion Therfore refuse not thou the chastening of the Almighty for he makes the wound and binds it vp and his hands make whole The like must we think of the continuance of our afflictions Is thy affliction long certainly thy need requires it should be so it hath not had the good work in thee yet God sent it for The Lord is not like those couetous and wretched Chirurgions that for their owne aduantage will protract their cures but he is most faithfull and will not keep his patients a day longer vnder his hand than their necessity doth require This made Dauid say Psal. 119. 75. I know O Lord that thy iudgements are right and that thou of very faithfulnesse hast caused me to be troubled The fourth consideration is That we haue had much more experience of his goodnesse towards vs in giuing vs prosperity than we haue had of his anger in afflicting vs and there is no proportion betwixt the time of our afflictions and prosperities that which the Lord speaketh by his Prophet For a small moment haue I for saken thee but with great mercies will