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
of righteousnesse it was fit that at his rising all those mists and shadowes should vanish away It was fit that God should honour and solemnize the marriage of his Sonne with his Church and his triumph ouer Sathan c. by bestowing his gifts and graces more aboundantly vpon men then hee had done before To this the Apostle hath respect when he saith Ephesians 4. 8. When hee ascended vp on high hee lead captiuity captiue and gaue gifts to men Lecture the one and fortieth February 13. 1609. IOHN IIII. XXIII WEe haue already heard that these II. Verses consist of a Doctrine and of two reasons that are vsed to confirme it The Doctrine is this that they onely worship God aright specially now vnder the Gospell as worship him not with a ceremonious worship but in spirit and truth The Doctrine we finished the last day it remaineth now that we proceed to the Reasons that our Sauiour giueth here to proue that they that should now worship God with a ceremonious worship as the Iewes had done hitherto should not worship him aright but they onely that worship him in spirit and in truth The 1. Reason is in these words for the Father requireth euen such to worship him or the Father euen seeketh and desireth such worshippers The force of this reason stands in three points 1. That worship onely is to be giuen to God not which pleaseth and seemeth best to vs but which himselfe requireth and delighteth in It is no better then Idolatry and spirituall whoredome for vs to follow our owne heart and good meaning in this case Num. 15. 39. Yea a man shall highly prouoke God if he doe him any seruice that he requireth not Nadab and Abihu were destroyed with fire from heauen for offering incense with fire that he had not commanded them to vse Leuit. 10. 3. yea the care of a Christian must be not onely to doe God that seruice that he requires but to doe it also in that manner as he may please God in doing it or else he doth but loose his labour Dauid was exceeding carefull of this in all his prayers Psal. 19. 14. Let the words of my mouth and the meditation of my heart bee acceptable in thy sight And he professeth that if God when he prayed did not answer him that is giue him some comfortable assurance that he accepted and tooke his prayer in good part it would be euen a death to him Psal. 28. 1. Bee not deafe to me least if thou answer me not I bee like to them that goe downe to the pit And this should bee euery Christians care Heb. 12. 28. Let vs haue grace to serue him so as wee may please him 2. The Lord seekes and desires to haue such to serue him as worship him in spirit and in truth he euen seekes such worshippers yea he is greatly delighted with such a worship A strange thing it is that God should seeke or desire this at our hands that we should worship him For he hath no need of our seruice neither can he receiue any benefit at all by any worship we doe vnto him If we pray constantly in secret and constantly frequent the publike assemblies the benefit is wholly our owne Pro. 9. 12. If thou be wise thou shalt bee wise for thy selfe what shall the Lord gaine by it Iob 37. 5. If thou be righteous what giuest thou to him or what receiueth he at thy hand Nay the best seruice we can doe is so weakely and vnto wardly done as it is a wonder that God abhorres it not Esay 64. 6. All our righteousnesse is as filthy clouts Insomuch as the best of Gods seruants seldome please themselues in any seruice they doe vnto him but see cause of shame in the very best actions and seruices they haue done vnto him Nehe. 13. 2. Pardon me O my God according to thy great mercy Why what had he done that he craues pardon for Surely he had done an excellent peece of seruice vnto God he had shewed a marueilous zeale for the sanctifying of the Sabbath but he knew that good seruice of his was so imperfect so full of staines that he had need of pardon And yet such is the wonderfull goodnesse of God to them whom he loues in Christ such is the delight that he takes in his owne graces in the fruits of his owne spirit that as if hee should receiue some great benefit by it he seekes to vs and desires vs to serue him Call vpon me in the day of trouble Psal. 50. 15. seeke aske knocke that is pray earnestly and importunately Matth. 7 7 pray without ceasing 1. Thess. 5. 17. ye he professeth that he takes marueilous delight in our poore seruices we do vnto him This is plainely prooued by that speech the Lord vseth to his Church which is the company of all the faithfull Cant. 2. 14. My doue that art in the holes of the rocke in the secret places of the staires that is whose state is most stable and sure and against whom the gates of hell shall neuer be able to preuaile shew me thy sight let me see thee often come often vnto me let me heare thy voice pray often to me And marke the reason why he sues thus to his Church For thy voice is sweet and thy sight comely As if he should say howsoeuer thou thinkest of thy selfe whatsoeuer thou iudgest of thine owne prayers I assure thee that in my eare there is no musicke to that in mine eye there is no person in the world so well fauoured as thou art That euen as the affection that is in vs that are parents towards our little children when they begin to speake makes vs delight to heare them prattle though to another that hath not that affection it be very troublesome and though in anothers eye they seeme hard fauoured yet this fatherly affection makes vs thinke them to be very pretty and well fauoured children so is it with the Lord our God the fatherly affection he beares to vs in Christ makes him desirous to haue vs come oft to him to pray and worship him oft and to delight so much in our poore prayers though in themselues they be not worthy to be delighted in The Father seekes such worshippers Apoc. 5 8. The hearts of all the faithfull are compared to golden Viols full of odors What were those odors The prayers of the Saints of these true worshippers that worship in spirit and truth Why are the prayers of the godly called odors 1. In respect of the godly themselues because for the most part they yeeld a sweet sauour and vnspeakeable comfort vnto their owne hearts Iohn 16. 24. Aske that your ioy may be full But 2. Chiefly in respect of the Lord for the faithfull themselues sometimes feele no sweetnesse in their prayers but to the Lord their prayers are euen as the sweetest odors euen such prayers as themselues feele small sweetnesse or delight in are most pleasant
well appeare vnto them first that there was great inequality of gifts betweene them for the Apostles had far greater gifts than any of the Prophets secondly that there was great odds in the successe of their Ministry for the Apostles did much more good than the Prophets yet they shall not enuie nor disdaine one another but reioyce together take comfort one in another The Prophets shall reioyce to see what good the Apostles haue done though they could not do so much themselues and the Apostles shall reioyce to see what good the Prophets haue done though it were not so much as themselues haue done From hence I say we may learne this Doctrine That there ought to be no emulation amongst the Ministers of Christ but how great inequality soeuer there be in their gifts or in the fruit of their labours they ought to loue esteeme one of another and one to reioyce in the good that is done by another For this we shall need no other proofe than the examples of the Apostles themselues that were Master-builders and whose example we are commanded to imitate and follow Phil. 3. 17. Brethren be followers of me Three things we will briefly obserue in their example that are very fit to confirme this Doctrine 1. That though they did not onely farre excell all other Ministers in gifts and in the fruit of their labours but also were aboue them in calling and function and had a higher degree of Ministry than they which no Ministers of the Gospell now haue yet they were wont to esteeme reuerently of the meanest faithfull Minister in the Church and to account of them as of their fellowes and equals So Paul esteemed not onely of Timâ—…thy and Silas which were Euangelists ioyning them with him as his assistants in the writing of sundry of his Epistles 2. Cor. 1. 1. Phil. 1. 1. Col. 1. 1. Philem. 1. 1. Thess. 1. 1. but euen them that were but Pastours a degree lower than the other He cals Epaphroditus his compation in labour and fellow souldier Phil. 2. 25. Epaphras Tychicus Clement and others his fellow-scruants and his fellow-labourers whose names are written in the booke of life Col. 1. 7. and 4. 7. Phil. 4. 3. 2. They are not wont to speake of any faithfull Minister without signification of a speciall loue and brotherly affection they did beare vnto them So Peter vsing the testimony of Paul for confirmation of a point of Doctrine cals him his beloued brother 2. Pet. 3. 15. So Paul cals Tychicus his deare brother Ephes. 6 21. and Epaphras his deare fellow-seruant Col. 1. 7. Neither did he vse these as words of course onely 3. They are wont to shew great care of the credit of other Ministers which they spake and writ of especially with their owne people So Peter speakes reuerently of Paul and maintaines the credit of his Doctrine against some that cauelled at it 2. Pet. 3. 15 16. And Paul speaking of Tychicus cals him a faithfull Minister Col. 4. 7. So speaking of Epaphras to the Colossians where it seemes he was a Pastour or an Euangelist he saith of him that he was for them a faithfull Minister of Christ and that they might the better respect him he giues this testimony of him further That he was earnest with God for them in prayer yea I beare him record saith he that he hath a great zeale for you So when Timothies ministry was to be employed among the Philippians see how he commends him to them Phil. 2. 20. 22. I haue no man like minded who will faithfully care for your matters But yee know the proofe of him that as a sonne with the father he hath serued with me in the Gospell And speaking to them of Epaphroditus who it seemes was their Pastour he commends him for the great care he had of them Phil. 2. 26. He longed after you all and was full of heauinesse because yee had heard that hee had beene sicke And when he had said he would therefore send him to them speedily he addes Verse 29. Receiue him therefore in the Lord with all gladnesse and make much of such See how carefull he was to maintaine and encrease the credit of good Ministers amongst their owne people and how farre he was from ingrossing all credit and esteeme with the people into his owne hands And this minde was in our Sauiour himselfe who speaking to the people that had beene Iohns hearers and did admire him too much he enters into a large commendation of Iohn and of his ministry Matth. 11. 7. to 15. The Reasons of this Doctrine are principally two 1. For the calling and works sake wherein we are all imployed let a man so account of vs as of the Ministers of Christ and stewards of the mysteries of God 1. Cor. 4. 1. esteeme them very highly in loue for their workes sake 1. Thes. 5. 13. If Timothy come see that he may be with you without feare lacke to his safety from the practises of any aduersarie and prouide for his comfort euery way for he worketh the worke of the Lord as I also doe Let no man therefore despise him though he be a young man 1. Cor. 16. 10 11. which places doe not binde the people onely but as also to loue and esteeme one of another 2. Because this will greatly strengthen the credit of our ministry with the people and cause them to regard vs and our Doctrine the more when they shall see agreement and loue in one of vs towards another That it will greatly grace our ministry we may see Ps. 133. 1. Behold how comely a thing it is for brethren to dwell together in vnity that is to hold society and brotherly fellowship among themselues And verse 2. It is like the precious ointment vpon the head that ran downe vpon the beard euen Aarons beard that ran downe to the skirts of his garment So Esay 52. when he said verse 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace and declareth good things and publisheth saluation he adds as a reason that made their feet so beautifull in the eyes of Gods people verse 8. Thy watchmen shall lift vp their voice and shout together that is they shall agree and consent together they shall haue but one voice And that it will not onely make our ministry more gracious in the eyes of Gods people but also more fruitfull and profitable to them that is as plaine in the same place Psal. 133. 1. where he doth not onely say It is a comely and pleasant but a good and profitable thing for brethren to dwell euen together And verse 3. he expresseth the fruit of it thus It is as the deaw of Hermon that falleth vpon the mountaines of Zion And when the Apostle describes the profit and power of prophesie that is of the true preaching of the Word how it will make an infidell and ignorant man fall downe on his
And therfore what outward kindnesse soeuer they may offer to do vnto you they shall receiue the reward of such as haue contemned and reiected Gods Prophets I will giue you a plaine example for this It is said of our Sauiour Ioh. 1. 11. He came vnto his own and his own receiued him not How is this meant Did not the Iewes receiue him they flocked after him by great multitudes to heare him Luk. 12 1. 2. They oft praised him highly and accounted him to be an excellent Prophet Luk. 7. 16. 3. They inuited him to their houses and made great feasts for him Luk. 14. 1. 4. They would haue bestowed great preferment on him they would haue taken him by force to make him a King Ioh. 6 15. how is it then said that they receiued him not Surely because they obeyed not his word they would not be taught and directed by him as Iohn the Baptist interpreteth it Iohn 3. 32. What he hath seene and heard that he testifieth but no man receiueth his testimony The Reasons of this Doctrine are three 1. In respect of God It is the commandement and will of God that all men should make their vse and profit of such gifts as he hath bestowed on any of his seruants aboue themselues else they sin against God and doe contempt to his good gifts The Queene of Sheba is commended by our Sauiour for comming from the vtmost parts of the earth to make vse of the excellent knowledge God had bestowed on Salomon Mat. 12. 42. And how did sue it she asked him questions and propounded all her doubts vnto him 2. Chron. 9 1. And the like is spoken to the praise of all the Kings of the earth 2. Chron. 9. 23. All the Kings of the earth sought the presence of Salomon to heare his wisedome that God had put in his heart So children should make vse of the knowledge that is in their parents and moue questions to them Deut. 6. 20. When thy son shall aske thee in time to come what meane these ordinances and testimonies and lawes which the Lord our God hath commanded you And wiues should make vse of the knowledge God hath giuen their husbands aboue them 1. Cor. 14. 35. If they would learne any thing let them aske their husbands at home But specially the people of God should make vse of his Ministers this way not onely to heare them publikely but priuately to moue questions to them and to enquire the will of God at them in all their doubts For this meanes God hath sanctified aboue all others to that end Mal. 2. 7. The Priests lips should preserue knowledge and they should seeke the law at his mouth Hag. 2. 12. Aske now the Priests concerning the law And so we shall finde Gods people haue made great vse of their Ministers gifts this way euen in priuate Our Sauiours Disciples did so Mar. 4. 10. and 7. 17. and 10. 10. So the Christians in Corinth moued their doubts to Paul in sundry cases of conscience 1. Cor. 7. 1. 10. 22. And at Ephesus he did much good in priuate houses Acts 20. 20. 2. In respect of Gods Prophets This is the best way whereby Christians may yeeld comfort and encouragement vnto good Ministers when they make vse of their gifts and shew themselues desirous and ready to receiue good by them See a notable example of this in Titus his spirit was refreshed much by all Gods people at Corinth 2. Cor. 7. 13. how by the vse they made of his gifts they receiued him with great reuerence and were obedient to his doctrine as appeareth vers 15. This hath euer bin the minde and speech of a faithfull Minister which Paul expresseth 2. Cor. 12. 14. I seek not yours but you The Apostle when he chargeth the faithfull so to carry themselues toward their Ministers as they may do their work with ioy and not with griefe Heb. 13. 17. he telleth them how they may do that Obey them and submit your selues No kindnes that any can shew vs can so binde vs to them as this when they make vse of our Ministry and profit by vs. Mar. 3. 34 35. Hee looked round about on them which sate in compasse about him and said Behold my mother and my brethren For whosoeuer shall do the will of God is my brother c. Nay we can haue small comfort in the maintenance and countenance we haue from such as receiue no good by our Ministry I cannot say it is vnlawfull for a Preacher to take maintenance from them that receiue no good by his Ministry so long as he doth his endeauour faithfully to do them good but surely a little kindnesse receiued from the other doth him more good and is sweeter to him than a great deale from such men They that Christ is said to receiue maintenance from were such as made vse of his Ministry Luk. 8. 3. And he biddeth his Apostles when they came into any city or towne to enquire who was worthy in it and there to abide till they went thence Matth. 10. 11. 3. In respect of themselues for this is the onely sure argument that their hearts are vpright in the loue they shew vnto Preachers when they make vse of their gifts and will be directed and ruled by them By all other waies but this a man that hath no grace may shew loue and kindnesse to Gods Minister Herod reuerenced Iohn Mar. 6. 20. Nebuchadnezzar did patronize Ieremy and countenanced him and maintained and prouided liberally for him Ier. 39. 11 1â—… yet had neither of these any grace in them The Vse of this Doctrine is for Reproofe of diuers sorts of men which all of them pretend much loue and respect to good Ministers yet it is not with an vpright heart or such as shall be able to yeeld them any sound comfort in the euill day 1 Such as loue them and will commend and countenance them and maintaine them too yet they seldome or neuer heare them or make vse of their Ministry and yet they blesse themselues in this as in a great signe of grace that they loue and maintaine good Preachers To these men I say this may procure thee a temporall reward as it did Potiphar to haue Ioseph in his house though he made no vse of his knowledge and piety Gen. 39. 5. God blessed the Egyptians house for Iosephs sake But sound comfort this can neuer yeeld thee for thou receiuest not a Prophet in the name of a Prophet Mat. 10. 41 but either out of a naturall affection thou bearest to the man or carnall respect thou hast to thine owne credit or some light that thou hast receiued from Gods Word that it is good to loue Preachers or some taste thou hast had of the power and sweetnesse of his Ministry whom thou dost thus affect but none of all these respects will yeeld a man any sound comfort but rather be a strong euidence against him in the day of the
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.
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
may want and begge and famish before they die For though the Lord in infinite bounty do bestow those blessings on wicked men in great abundance Psal. 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his because he hath no promise for it nay the contrary they haue cause to looke for Thirdly But if thou be assured that thou art one to whom these promises do belong then 1. Know that God doth this to humble thee Deut. 8. 2. and labour to find out thy sinne and to make peace with God Lam. 3. 39. 2. Know that God is able to helpe thee either by inclining the hearts of the rich hard though they be to shew compassion on thee yea such as of all other thou hadst least hope to receiue reliefe from he can make Esau kinde to Iacob Gen. 33. 15. and the Egyptians bountifull to Israel Exod. 12. 36. 3. If he giue thee no better meanes then thou hast yet he can make them stretch out and suffice thee Daniel and his fellowes that did eate nothing but pulse and dranke nothing but water were fatter and fairer then all the children that did eate the Kings meat Dan. 1. 12 13. A little that the righteous man hath is better then the riches of many a wicked man saith Dauid Psa. 37. 16. But will God work miracles now Yes surely rather then his promise should faile that he hath made to his people Is my hand shortened saith the Lord Esa. 50. 2. This resolue vpon 2. Chro. 16. 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect toward him And of this also Mark 9. 23. All things are possible to him that belieueth And therefore be thou confident with Iob Chap. 13. 15. Though he slay me yet will I trust in him and with the three nobles to die rather then to helpe thy selfe by vnlawfull meanes Dan. 3. 13. Lecture the eight March 21. 1608. IOHN IIII. XII IT remaineth now that we proceed to the second reason she giueth against the speech of Christ and that is set downe in this Verse she could not vnderstand or belieue that Christ could giue her any other water that was better then the water of that Well because Iacob gaue them that Well and it was the best water he could giue for it was the same that himselfe and his children and cattell did drinke of and she thought it was not possible that he could be a greater or better man then Iacob or be able to giue a better water then he was able to giue Art thou greater then our father Iacob saith she Now for the better vnderstanding of these words that so we may receiue instruction and profit by them three errours are to be obserued in this reason the woman vseth For 1. Iacob gaue not that Well to the Samaritans but he gaue both it and that part of the country where it stood to his sonne Ioseph as the Euangelist hath said ver 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur and not by Iacob as you shall see 2. King 17. 24. 2. Iacob was not their father neither according to the flesh for you shall read who were the ancestors of whom the Samaritans were descended 2. King 17. 24. nor according to the spirit for in this case those onely were to be accounted the children of Iacob that were of Iacobs religion and walked in his steps Psal. 24. 6. This is Iacob Iohn 8. 39. If ye were Abrahams children ye would do the works of Abraham But so did not the Samaritans for Iacob neuer worshipped any Idoll nor Image nor would suffer any in his family to doe it as ye shall find Gen. 35. 2. But the Samaritans worshipped many false gods 2. Kings 17. 29 30. and Images verse 41. 3. Admit Iacob had beene their father and had giuen them that Well yet was Christ able to giue her better water then that which Iacob gaue to his children And though Iacob were of great authority and credit in the Church for his faith and piety yet was it great ignorance and infidelity in her to preferre him before or match him with Christ or to alleadge his authority to the discrediting of that which Christ had said for the grace Iacob had he had it from Christ and he was but a seruant Christ was his Lord Heb. 3. 5 6. The Doctrine then that we are to learne from this reason and argument that the woman vseth against the speech of Christ is this That the credit of good and holy men is oft abused by the ignorant and wicked to the discredit of Gods truth This woman alleadgeth not against Christ the credit and authority of any of her neighbours or of their true ancestors but Iacob is the man whom she setteth against Christ. Yea the more holy and vertuous that Iacob was the stronger she takes her argument to be against Christ. I will not trouble you with many proofes Take the example of the Iewes in Christs time and you shall find proofe enough of this doctrine The worthiest men that euer liued in the Church and such as would haue counted it their happines to haue liued in that time when God was manifested in the flesh as our Sauiour teacheth vs Luke 10. 34. They were euer the men whose name and credit was set in opposition against Christ. The Iewes oft aduance the credit of Abraham and Moses and the Prophets as if they had beene admirers of their vertues when they saw that they might thereby discredit Christ and his Doctrine Iohn 8. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy selfe and Iohn 9. 28. 29. Be thou his Disciple we are Moses Disciples but this man we know not from whence he is Was Abraham indeed or Moses or the Prophets on their side against Christ or were they indeed the true children of Abraham or of the Prophets Nothing lesse but if any of them had beene liuing they would haue beene as bitter enemies to them as they were to Christ and this our Sauiour often telleth them of Ye seeke to kill me saith he Ioh. 8. 40. a man that hath told you the truth which you haue heard of God this did not Abraham And Ioh. 5. 45. There is one that accuseth you euen Moses in whom ye trust And Mat. 23. 30. He taxeth them for grosse hypocrisie because they said that if they had been in the daies of their fathers they would not haue been partakers with them in the bloud of the Prophets The reasons why they did so and why all wicked men haue beene so apt to abuse the name and authority of the most holy and worthy seruants of God are principally two 1. To gaine credit to themselues with the people For they know that all men
worship we doe not also adore and giue bodily worship vnto him and by the reuerent behauiour of our body testifie the inward submission and reuerence of our hearts vnto him though our soules therein were neuer so full of reuerence and deuotion yet doe we but serue him by the halues neither can our seruice be acceptable vnto him You shall heare this confirmed to you by the examples of Gods seruants that are commended to vs by the Holy Ghost See the conscience Gods people haue made of this in all the parts of Gods worship Obserue it in fiue points 1. In prayer when they euen in priuate haue prayed to God they haue beene wont to kneele For this we haue the example of Daniel Dan. 6. 10. and of our Sauiour himselfe Luke 22. 41. 2. When they haue giuen thanks though but in priuate they haue vsed adoration When Abrahams seruant perceiued that God had prospered his iourney so far forth as to bring him and guide him safely to Bethuells house presently he lifted vp his heart in thankfullnesse to God yet thought not that enough but Gen. 24. 26. The man bowed himselfe and worshipped the Lord. And as his successe increased so his thankefullnesse to God increased and so did the outward reuerence of his body also verse 52. When Abrahams seruant heard them giue consent that Rebecca might goe with them then he bowed himselfe to the very earth to the Lord. So Iacob being to giue thankes vnto God and vnable through weakenesse to stand or kneele yet in token of reuerence raised himselfe vp to his beds bead and being not able through feeblenesse to sit vpright he leaned and bore himselfe vpon his staffe and so adored God Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty and the paines he tooke in it 3. When they haue taken an oath they haue beene wont to vse such gestures of their body as might stirre vp reuerence in their hearts Gen. 14. 22. Abraham when he sware he lift vp his hand to the Lord the most high Possessour of heauen and earth 4. When a message hath beene brought them immediatly from the Lord they haue beene wont in token of their reuerence to rise and stand vp Iudges 3. 20. When Ehud told Eglon that he had a message to doe to him from God presently Eglon rose out of his throne though he was a wicked man yet this he doubtlesse had learned from the custome and practice of Gods people So did Balaam likewise require Balaac the King to doe Num. 23. 18. Rise vp Balaac and heare Nehem. 8. 5. When Ezra opened the booke of the Law to reade all the people stood vp Rise vp yee women that bee at ease saith the Lord Esay 32. 9. heare my voice alluding doubtlesse in that speech to the holy custome vsed among Gods people at the first intimation giuen them of a message from God 5. Lastly in the publike and solemne worship of God specially they haue held themselues bound to shew this outward reuerence Psal. 29. 1 2. The Psalmist calls vpon great men to giue to God the glory due to his name and tels them how they may doe that adore him bow your selues to him in his glorious Sanctuâ—…y So Psal. 95. 6. Marke how many words the Prophet vseth to perswade to this when he calls men to the publike worship Come let vs adore and fall downe and kneele before the Lord our maker Therefore the reuerence to be done in Gods publike worship is made a chiefe meanes to preserue Religion and coupled with the obseruation of the Sabboth Leu. 19. 30. and 26. 2. Ye shall keepe my Sabboths and reuerence my Sanctuary The Reasons of this Doctrine are of two sorts Some concerne the outward reuerence to be vsed in all the parts of Gods worship whether priuate or publike some peculiarly concerne the publike solemne worship of God 1. The humility that befits euery one euen the greatest person to shew when he hath to do with God See this in Dauids speech to Michol 2. Sam. 6. 20. 22. when he danced before the Arke she scoffed at him he answers it was before the Lord and adds I will be more vile and I shall lose no honour by it It is no disparagement for the greatest to debase and humble himselfe to the very dust before the Lord nay we can neuer be humbled enough Behold now saith Abraham Gen. 18. 27. I haue taken vpon me to speake vnto the Lord which am but dust and ashes and indeed who are we euen the best of vs that we should presume to speake vnto God or to appeare before him It becomes all men to cast downe their crownes before him as the 24. Elders did Reu. 4. 10. Yea the holy Angels Esay 6. 2. couer their faces in his presence No seruice we can doe is pleasing to him vnlesse it proceed from an heart humbled in the sense of his high Maiesty and our owne vilenesse Psal. 2. 11. Serue the Lord with feare Mic. 6. 6. Wherewith shall I come before the Lord and bow my selfe before the high God Eccl. 5. 1. Be not rash with thy mouth neither let thine heart be hasty to vtter a matter before God for God is in the heauens and thou in the earth c. 2. Our bodies are the Lords as well as our soules and therefore he will be serued with the body also They are his by right of Creation Redemption Sanctification This Reason the Apostle giues yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods 1. Cor. 6. 20. 3. That the humility and reuerent gesture of the body may helpe to humble and worke reuerence in the heart Our hearts are profane and stand in need of all good outward helpes to stirre vp deuotion in them That is a chiefe reason why it was vsed both by Daniell 6. 10. and Christ Luke 22. 41. euen in secret prayer and if they needed to doe so how much more doe wee 4. To professe and testifie the humility of the heart and reuerence of the soule Therefore is this put for the whole profession of our homage and obedience to God Vnto me euery knee shall bow Esay 45. 23. Because in matter of Gods seruice hypocrites are wont to pretend they haue as good hearts as the best the Lord is wont also to call so oft for the seruice of the body Let not sinne reigne in your mortall body Rom. 6. 12. and present your body as a liuing sacrifice holy acceptable vnto God Rom. 12. 1. and glorifie God in your body 1. Cor. 6. 20. The reasons of that outward reuerence that is to be vsed specially in the publike and solemne worship of God are three 1. The presence of Gods people There is a reuerence due from the greatest Prince to the meanest of Gods seruants his brother must not seeme vile vnto him no not then when
and by himselfe Luke 5. â—…6 He kept himselfe apart in the wildernesse and prayed he vsed this kind of praying in the morning Maâ—…e 1. 35. In the morning very early before day he arose and went out into a solitary place and there prayed He vsed it also in the euening Matth. 14 â—…3 Hee went vp into a mountaine alone hauing no house of his ownâ—… he was wont to goe abroad into the most solitary place to pray and when the Euening was come hee was there alone Yea this was his custome Luke 22. 39. Hee went as he was wont to the Mount of Oliues 5. He was wont to performe this worship of God with gestures and signes of as much reuerence humility and submission as we shall read any of Gods seruants haue beene wont to doe Luke 2â—… 41. He knecled downe and prayed Matth 26. 39. He fell on his face and prayed The Reason why he was thus diligent in worshipping God waâ—… not so much for his owne sake as for vs. For he had no need to pray for hee had all creatures in heauen and earth at command and by his word was able to doe what pleased him Matth. 8. 8 9. Speake the word onely and 〈◊〉 〈◊〉 shall be healed For I am a man also in authority c. Why then did he thus vse to worship God surely for our sake onely and not for himselfe but in respect of vs. Three Reasons there were for it 1. That he might purchase to vs eternall life it was necessary he should perfectly keepe the law for thus runs the Couenant Matth. 19. 17. If thou wilt enter into life keepe thâ—… commandements yea perfectly Gal 〈◊〉 1â—… This we were not able to doe therefore he Gal. 4 4 5. Was made vnder the Law that he might redeeme them that are vnder the Law that we might receiue thâ—… adoption of sonnes Therefore it became him to fulfill all righteousnesse Matth. 7 5. And this is a chiefe part of that righteousnesse God requireth of vs in his law that we worship him Mat. 22. 38. This is the first and the great commâ—…ndement 2. That he might giue vs an example for that which he speaketh of one of his actions may be said of all that he did in obedience to the morall Law Iohn 13. 15. I haue giuen you an example that you should doe as I haue done 3. That he might obtaine for vs the Spirit of God whereby we may be made able to doe the like For as the disobedience of Adam deserued that all his posterity should loose the Image of God and become like vnto him Rom. 5. 22. By one man sinne entered into the world so the actiue obedience of Christ hath deserued that God should renew his Image in all the faithfull and giue them his quickning spirit Rom. 8. 2. the Law of the spirit of life in Christ Iesus hath made me free from the law of sinne and of death The Vse of this Doctrine is to stirre euery one of vs vp to a greater conscience and diligence in all the duties of Gods worship specially in prayer For if the Sonne of God that had not such need to doe it in respect of himselfe yet vsed it so constantly and vsed it onely because the Law requires it of vs and that he might make himselfe an example to vs and that he might obtaine grace for vs to doe it what excuse can we that are bound vnto it by Gods Law and stand in such need of it haue for our ordinary neglect of publike prayer of prayer with our family of secret and priuate prayer 2 The second thing we are to obserue here is this that our Sauiour in commending the worship and Religion of the Iewes makes himselfe one of their number acknowledgeth himselfe a member of their Church professeth that himselfe did worship God as they did from whence this Doctrine ariseth for our instruction That those assemblies that enioy the Word and Doctrine of saluation though they haue many corruptions remaining in them are to be acknowledged the true Churches of God and such as none of the faithfull may make separation from We shall need no further proofe of this Doctrine then the example of our Sauiour himselfe If we consider on the one side how corrupt the State of the Iewes Church was in his time and on the other side how farre forth our Sauiour did communicate with them in the seruice of God 1. For the first what the state of that Church was in his time we may know if we consider 1. What the Priests and teachers were themselues that had the ordering of Gods worship 2. What the people were with whom he was to ioyne in Gods worship 3. What the worship it selfe was wherein he was to communicate 1. The Priests and teachers 1. Were ignorant and vnlearned Matth. 23. 16. 2. They were wicked and vngodly Matth. 23. 3. 3. They had a corrupt and vnlawfull enterance into their calling yea euen the high Priest himselfe For whereas by Gods ordinance he was to hold that office during his life this office was bought and sold and made annuall Iohn 11. 49. Caiphas was high Priest for that yeare 2. And what were the people Surely the most of them in all places where he conuersed were notoriously and obstinately wicked In Nazaret where he had liued most see what they were Luke 4. 28 29. All that were in the Synagogue when they heard this Doctrine were filled with wrath and rose vp and thrust him out of the Citie and lead him to the edge of an hill to cast him downe headlong But were they better in other places No he vpbraided all the Cities where most of his great workes were done Woe bee to thee Corazin woe be to thee Bethsaida Matth. 11. 20 21. And were the people of Ierusalem any better you shall perceiue that by that affection they shewed at the Passion of our Sauiour When Pilate a Gentile had made such an offer to them Luke 23. 18. All the multitude cryed at once not him but Barrabas and Matth. 27. 25. When Pilate had washed his hands and protested for Christ innocency then answered all the people and said desperately his blood bâ—… on vs and our children 3. The worship it selfe that was vsed in that Church had many corruptions in it 1. They vsed many superstitious ceremonies the obseruation whereof they vrged more strictly then the commandements and ordinances of God Mar. 7. 9. 2. The Temple was prophaned and made a den of theeues Matth. 2â—… 12 13. 3. The discipline and censures of the Church were shamefully abused Iohn 〈◊〉 22. The Iewes had decreed that if any did confesse that Iesus was the Christ he should bee excommunicated ipsofacto 4. The Doctrine was corrupt in many points as you shall finde Matth. 5. 2â—… 48. 5. Some corruption also was crept into the administration of the Sacraments For they kept it a day after our Sauiour who obserued the
iust time appointed by God Iohn 19. 14. the day of his Passion was but the day of the preparation to the Passeouer Thus we haue seene how corrupt the state of the Church was And yet marke how our Sauiour made no separation from it but communicated with it in the worship of God 1. When he was an infant he was circumcised and by that Sacrament incorporated into that Church Luke 2. 21. 2. When his mother was purified he was brought to the Temple and presented to the Lord and an oblation was giuen for him as for other children Luke 2. 22. 3. He was content to be an hearer of such teachers as taught in that Church Luke 2. 46. 4. He was euery Sabbath wont to ioyne in publike prayer with the Congregation that was at Nazaret Luke 4. 16. 5. He receiued the Sacrament of Baptisme in a Congregation of that people Luke 3. 21. When all the people was baptized he was baptized also 6. He communicated in the Passeouer with the people and the Priests Iohn 2. 13. 7. He allowed his Disciples to heare those teachers Matth. 23. 12. Yea he commanded the Leper whom he cleansed to goe and shew himselfe to the Priest and offer his gift in the Temple Matth. 8. 4. The Reasons why all men are bound to count such assemblies the true Churches as enioy the Word and Doctrine of saluation and may not separate from them for their corruptions are these 1. So long as God continueth his Word and the Doctrine of saluation to a people so long it is euident God dwells among them and hath not forsaken them I will set my Tabernacle among you by which he meaneth his solemne worship whereof this is a principall part Leuit. 26. 11 12. and my soule shall not abhorre you And I will walke among you and I will bee your God and yee shall bee my people In Iuda God is knowne his name is great in Israel Psal. 76. 12. In Salem also is his Tabernacle and his dwelling place in Sion And till God hath forsaken a Church no man may forsake it For shall we be holier and hate corruption more then the Lord It is no sufficient warrant for any to separate from a Church because it is guilty of such sinnes and corruptions as deserue God should forsake it and for which God in his Word hath threatned that he will forsake it till it may appeare vnto vs God hath indeed forsaken it and put in execution that which he hath iustly threatned against it no man may forsake it Though adultery either in the man or the wife giue iust cause of separation and that the bond of wedlocke should be broken so as the innocent party may iustly forsake the offender yet till a bill of diuorcement haue passed betweene them they remaine still man and wife notwithstanding that sinne the woman whom her husband had wronged in this kind is called his wife Mal. 2. 15. Esau had iustly deserued to loose the prerogatiue of his birthright and superiority he had ouer his brother when he had despised it and fold it Gen. 25. 34. and Saul to be depriued of his Kingdome yea God by his decree and oracle had said of Esau and Iacob The elder shall serue the younger Gen. 25. 23. And of Saul and Dauid that he had reiected the one and appointed the other to raigne in his stead 1. Sam. 13. 14. and 15. 23. 26. 28 And yet till the Lord saw it good to put this his decree and oracle in execution and actually to depose the one from his birthright and the other from his Kingdome Iacob acknowledgeth Esau his Lord and superior Gen. 32. 4 5. and so did Dauid Saul 1. Sam. 24. 7. 9. So though a Church for the many corruptions that are in it be vnworthy the name of Christs Church and be also such as the Lord hath threatned to make no Church yet till the Lord hath put this his threat in execution and taken away his tabernacle and worship from it it is still to be acknowledged and reuerenced as the Church of Christ. 2. Because no separation may bee made from those assemblies where men may be assured to finde and attaine to saluation Lord to whom shall we go thou hast the words of eternall life saith Peter vnto our Sauiour accounting this a sufficient reason why they might not leaue him Iohn 6. 68. But men may be sure to finde and attaine to saluation in such assemblies where the Ministry of the Word and the Doctrine of saluation is continued For the Word and Gospell of Christ is called saluation here and Heb. 2. 3. Because it is the ordinary meanes ordained of God to bring men to saluation Rom. 1. 16. 1. Cor. 1. 21. Yea it is at one time or other effectuall in all Gods Elect that doe enioy it Iam. 1. 21. calls it the engrafted Word which is able to saue your soules To teach vs what to iudge of our Church and of the Brownists that separate themselues from it 1. We may not deny but that there is iust cause of feare that God may take away his Tabernacle from amongst vs and remoue our Candlesticke Euen the generall decay of our first loue may cause vs to to feare it Apoc. 2. 5. And the great neglect of the Church censures vpon scandalous offenders in respect of that the Apostle saith know yee not that a little leauen leaueneth the whole lump 1. Cor. 5. 6. But specially the generall increase of all filthy and abhominable sins in the land Thy Campe shall be holy that he see no vncleane thing in thee and turne away from thee Deut. 32. 14. seest thou not saith the Lord Ezek. 8. 6. the great abominations that the house of Israel committeth here that I should goe farre off from my Sanctuary 2. Though we acknowledge our Church to be a true Church yet may wee not communicate with it in any corruptions that shall be detected or approued to be in it Herein we haue our Sauiours example to guide vs. Though he esteemed the Church of the Iewes to be a true Church and ioyned with it in Gods worship yet would he not communicate with it in the least corruption He would not vse so much as their superstitious purifications Marke 7. 6 7. When they put off the Passeouer a day longer then God had appointed he would not ioyne with them in that Matth. 26. 17. 3. We should mourne for and shew our dislike to those things that are euill in our Church so did the faithfull before the captiuity Ezek. 9. 4. So did Christ Luk. 19. 41. But we may not separate our selues nor deny it to be a true Church for the reasons aboue alleadged 2. To conuince the Papists of errour in their doctrine touching the notes of the true Church None of their notes are proper and infallible for the profession and preaching of the true Doctrine in all fundamentall points is the onely proper
and mighty in operation Heb. 4. 12. that it conuerteth the soule Psalm 19. 7. that it is the power of God vnto saluation Rom. 1. 16. that it is able to saue our soules Iames 1. 21. that it is able to make vs wise vnto saluation 2. Tim. 3. 15. This power and ability that is in the Word to saue may bee seene in foure cases 1. It is able to enlighten and bring vnto sauing knowledge the simplest that shall heare and reade it with an honest heart Psalm 19. 7. and 119. 130. 2. It is able to reforme the heart and life of him that hath the strongest corruptions and greatest temptations if hee giue himselfe to the hearing and reading of it with a good heart euen the young man may reforme his waies if he would take heed to them according to the word Psal. 119. 9. 3. It is able to comfort and reuiue the heart that is most cast downe either with inward or outward afflictions I create the fruit of the lips the liuely voice of the Ministry peace peace to bee the meane of abundant and constant peace to him that is farre off and to him that is neere to euery one of mine Elect both Gentile and Iew saith the Lord and I will heale him Esay 57. 19. 4. It is able to preserue and add knowledge and grace to them that haue best profited I commend you to God and to the Word of his grace which is able to build you vp Acts 20. 32. And Marke 4. 24. to you that heare shall more be giuen 3. Because it is the onely euidence that we haue to shew and whereby we claime eternall life and whereby also we may be able to hold and defend the right we haue vnto it against Sathan himselfe Psal. 119. 111. Thy Testimonies haue I taken as an heritage for euer As the deeds and euidence of mine eternall inheritance The truth of this appeares in two points 1. It is the onely ground of our faith and is therefore called the Word of faith Rom. 10. 8. Whatsoeuer we belieue concerning our eternall saluation is but a deceiueable fancie vnlesse it be grounded vpon the Word Vnlesse by the Word we know that Iesus Christ the Sonne of God hath satisfied Gods iustice for vs that through him wee haue obtained remission of all our sinnes we can neuer haue any comfort in the hope of our saluation through the patience and comfort of the Scriptures we come to true hope Rom. 15. 4. When the Apostle Peter had spoken 2. Pet. 1. of the ground of all that hee had taught the Church concerning Christ and their saluation and said verse 16. hee had not followed therein cunningly deuised fables such as many of the chiefe points of deuotion in the Romane Church which pretends to be built vpon Peter is grounded vpon he tells them verse 19. what is the sure rule and ground to bee followed and rested vpon in this case We haue saith he a more sure word of Prophecie c. And as it is the onely ground of our faith so is it Secondly the onely Touch-stone whereby we may trie and surely know that we are in the right way to saluation whether our faith repentance loue and workes be such as God will accept of Iohn 3. 21. by our comming vnto this light our deeds shall bee made manifest that they are wrought according to God and by no other way Lecture the seuen and thirtieth Ianuary 2. 1609. IT remaineth now that we make Vse of the former Doctrine and so proceed to finish that which remaineth in this Text. The Doctrine which wee heard the last day serueth principally for two Vses First to worke in euery one of vs an high estimation and loue of the Word of God Euery man desires to be saued And indeed what is all our wealth and brauery and mirth we enioy here if in the end our soules be not saued Matth. 16. 26. Well as thou esteemest and louest and desirest the saluation of thy soule so must thou esteeme of the Word of God The Word as thou hast heard is the saluation of man It is the onely euidence any man can haue to shew for his eternall inheritance It is the field wherein this inestimable treasure of eternall life is to bee found Iohn 5 39. Search the Scriptures for in them yee looke to finde eternall life It is able to make thee wise vnto saluation how simple soeuer thou be It is able to conuert thy soule and reforme thy life how strong soeuer thy corruptions or tentations be It is able to giue thee comfort in any affliction how bitter or heauie soeuer they be Yea if euer thou be saued the Word must saue thee There is nothing vnder heauen so necessary nothing that we may not better want then the Word This is the thing our Sauiour spake of when he said Luke 10. 42. One thing is needfull Mary hath chosen the better part c. If God haue giuen thee a heart to beleeue this thou wilt esteeme of it as Dauid did Psal. 119. 72. The Law of thy mouth is better to me then thousands of gold and siluer And verse 97. O how loue I thy Law So that of all such as care not for the Word I may boldly say as Psal. 119. 155. Saluation is farre from the wicked for they seeke not thy statutes And Acts 13. 46. They that put it from them iudge themselues unworthy of euerlasting life Now because euery man pretends that he esteemeth highly of the Word and there is no man so vile will some say but he loues the Word I will giue you some notes whereby men may trie whether they esteeme of Gods Word as they ought and loue it indeed 1. He that esteemes the Word as he ought will heare it when he may not onely sometimes when he hath nothing to doe else but constantly as his chiefe worke and for the loue of it neglect other things this is that that Salomon saith Pro. 23. 23. Buy the truth and sell it not By this note our Sauiour commends Mary not as for doing more then she was bound to doe but for esteeming of the Word as she ought Luke 10. 42. Not onely they that will not heare it at all but they that heare it seldome that suffer euery worldly businesse and occasion to withdraw them from it will be found not to haue esteemed it Heb. 2. 3. How shall wee escape if we neglect so great saluation 2. He that esteemes the Word as he ought will exercise himselfe in the reading of it Though he be an ordinary hearer of the best Ministry vnder heauen yet he must not rest in that but exercise himselfe in the reading of it get him a Bible and either reade it himselfe or get some other to reade it to him It is a commandement that God layeth vpon the King himselfe that though he aboue all others might best pleade want of leasure though he enioyed the ordinary
better discerne if we looke into foure sorts which the Lord hath had most respect vnto this way and wherat the world hath taken great offence He hath oft had more respect 1. To men of meane condition for wealth wisedome and authority then to men of better degree and account 2. To young men then to the antient 3. To persons that haue beene infamous then to men that haue liued ciuilly and vnblameably 4. To women more then to men For the first For one man of degree and note in the world for birth wealth wisedome and authority the Lord hath beene wont to call many of the meaner and baser and simple sort This is plaine 1 Cor. 1. 26. And Mat. 11. 2â—… Thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And Iam. 2. 5. Hearken my beloued Brethren hath not God chosen the poore of this world that they should be rich in faith and heires c. And how naturall men haue stumbled at this you shall perceiue by that speech of the Pharisees haue any of the Rulers or of the Pharisees belieued on him but this people which knoweth not the Law are cursed Ioh. 7. 48 49. and by that speech of our Sauiour who when He had told Iohn's Disciples the poore receiue the Gospell adds presently blessed is he that shall not be offended in me Matth. 11. 5 6. 2. The like may be said of the second sort The Lord hath oft giuen more grace more zeale and faithfulnesse more piety and conscience of their waies to many young men then he hath to them of riper yeares For zeale where shall we finde among all the Kings such a one as young Iosiah 2. Chron. 34. 3. Or for faithfulnesse among all the Prophets such a one as young Samuel 1. Sam. 3. 20. Yea for wisedome and true discretion among all Iob's friends such a one as young Elihu was Iob 42. 7. And this also the world hath euer repined and stumbled at See an example of this corruption Matth. 21. 15 16. When they heard the children cry Hosanna they disdained and said hearest thou c. so that Christ was faine to make an Apology for them 3. For the third sort that I propounded The Lord hath oft had more respect this way vnto some that haue been formerly infamous in the world for their lewd life and hath vouchsafed more grace and zeale to such then he hath done to sundry that to the iudgement of men haue liued a ciuill and vnblameable life Christ bids himselfe to Zacheus house which we neuer reade he did to any other Luke 19. 5. After his Resurrection he appeareth first to Mary Magdalen out of whom he had cast seuen diuels Marke 16. 9. He honoured Paul that had beene a notorious persecuter and blasphemer with more abundance of gifts and successe in his labours then any of the Apostles beside 2. Co. 11. 23. And 1. Cor. 15. 10. Now this hath also euer beene a matter of great scandall to the naturall man when the Pharisees saw what respect our Sauiour shewed vnto Publicans they murmured saying this man receiueth sinners and eateth with them Luke 15. 2. And of the elder brother who was a type of the wicked and hypocriticall Iewes it is said Luke 15. 28. that when he heard that his father had receiued with such ioy his Prodigall sonne he was angry and would not goe in 4. For the fourth sort God hath oft reuealed himselfe further and giuen more grace more tendernesse of conscience more zeale more loue to him and his truth yea which is stranger more knowledge more resolution and courage more constancie in good duties vnto many women then vnto men Examples are infinite in this case I must make choice but of a few Exod. 38. 8. See the zeale of many women in the first establishing of Gods Religion vnder the Law 1. They vsed to flocke together vnto the Tabernacle 2. They were wont to come betimes and giue attendance at the doore of the Tabernacle 3. They were content to bestow the best things they had euen their looking glasses vpon Gods Sanctuary And of Samsons mother we reade that though her husband Manoah were a holy and good man yet Christ appeares to her rather then to her husband Iudges 13. 9. gaue her more knowledge faith and resolution then her husband yea makes her his instrument to confirme and comfort him verse 22 23. It is recorded that there was much more zeale in that noble woman the Shunamite mentioned 2. Kings 4. 8 9. then was in her husband and yet he a good man too It was she that tooke that care for the Prophets entertainement it was she that would needs go to the Prophet vpon a day that was neither Sabbath nor holy day which her husband thought much of verse 23. And in the New Testament it is worthy to be obserued 1. That Christ after his Resurrection shewed himselfe first to sundry women and made them his messengers to the Apostles Luke 24. 10. 2. That zeale and diligence that woman shewed in hearing the Word and all other parts of Gods seruice more then men They were women that are noted to haue beene the speciall followers of our Sauiour to heare him preach Luk. 8. 2. It was a woman that shewed such zeale to heare him that neglecting all other businesse sate at his feet to heare him and to whom our Sauiour gaue that testimony that she had chosen the good part which should not be taken away from her Luk. 10. 39. 42. They were women that were wont in Philippi euery Sabbath day to meet and pray together Acts 16. 13. 3. The kindnesse they shewed in Ministring to Christs necessities which is not reported of any man Luke 8. 3. 4. The constancie and courage that they shewed in following him and shewing their loue to him euen to his Crosse when the Apostles themselues fled for feare Luke 23. 27. and in their care to embalme his body after he was dead Luk. 23. 55 56. 24. 1. 5. The faith which was stronger in them then in any men we read of Mat. 15. 28. Luk. 24. 8 9 11. Now this respect that the Lord hath beene pleased to haue vnto women in this kinde how offensiue it is to the naturall man you may perceiue here by the disposition of the Disciples themselues which were more then naturall men and by common experience also For if women shall flocke to the Tabernacle of God and shew any zeale and diligence in frequenting his house if any Shunamite shall shew her selfe kinde in entertaining Gods Prophets or Susanna in ministring to their necessities what naturall man is there almost that will not be ready to slander and misconstrue this Yea to account it a most ridiculous thing and argument of the weakenesse and foolishnesse of our Religion The Reasons of this Doctrine are three whereof The first concerneth the Lord. The Reason why he vseth to passe by the more
if he cannot hold it with Gods fauour That is a treasure for which a man will be content to sell all that euer he hath Matth. 13. 44. to loose all things and to count them but dung in comparison of it Phil. 3. 8. This made all Gods people in Israel to leaue their dwellings and possessions there and to come to Ierusalem where God was purely worshipped 2. Chron. 11. 16. This made Moses willing to forgoe all his honours and pleasures and hopes he had in Pharaohâ—… Court and to ioyne himselfe vnto Gods afflicted and despised Church Heb. 11. 24. 25. 2. It moderateth the affection of a man to earthly things and teacheth him to vse them with more sobriety and indifferency so as he doth neither so greedily desire them nor is so discontented in the want of them nor so lifted vp in the abundance of them as others be it makes him able to say with the Apostle I haue learned in whatsoeuer state I am therewith to bee content I know both how to be abased and I know how to abound euery where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need Phil. 4. 11 12. He vseth them as the traueller doth his good lodging he findeth in his Inne for his necessity and the better enabling him to goe forward in his iourney homeward but setteth not his heart vpon them Psal. 62. 10. And thus he professeth that he is but a stranger and pilgrime vpon earth and seeketh for another country Heb. 11. 13 14. 3. It so taketh vp a mans heart specially in his first conuersion in his first loue as it maketh him very carelesse and forgetfull of all things else As Peter and Andrew Iames and Iohn straitway left their ships their net and their father and followed Christ Matth. 4. 20. 22. This made Christs hearers Mar. 8. 2. so carelesse of their meat for three daies together and Mary to neglect her huâ—…wifry in the entertaining of Christ and leauing all to sit her downe at Christs feet to heare his words Luke 10. 39. The Reason of this Doctrine is this that they haue found another treasure and where the treasure is there will the heart be Matth. 6. 21. He that once counteth Religion his treasure cannot set his heart on the world the heart can no more be deuided betweene them then it is possible for a man at the same time to looke with one of his eyes towards heauen and with another vpon the ground These two things the loue of the world and the loue of God are of a masterfull disposition Into what heart soeuer they enter they will be commanders and rule alone which is the reason of that speech of our Sauiour Matth. 6. 24. No man serues two masters 1. To instruct vs what to iudge of such Christians as vse not onely on the Sabbath day but on the weeke dayes also to goe to Sermons and Exercises of Religion worldly men thinke of these men that they doe more then they need yea more then they ought to doe that this will bring them to beggery Yea many are afraid to be religious or to frequent the Ministry of some men for feare least they should be drawen to doe thus as they see many of their hearers are In handling this point I will shew 1. What is to be said for the warning and admonition of these men 2. What is to be said for the encouragement and defence of them 1. It is indeed a great sinne in any professour to neglect his calling vpon pretence of following Sermons and seruing God specially if he haue a charge and want other meanes to liue by and that many of the better sort of Christians are too much inclined to this sinne appeareth by Pauls beating on this point so much in his Epistles to the Thessalonians Study to be quiet and to doe your owne businesse and to worke with your owne hands as wee commanded you 1. Thess. 4. 11. We heare that there are some which walke among you disorderly working not at all but are busie-bodies Now them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they worke and eate their owne bread 2. Thess. 3. 11 12. but this is a great sinne For 1. Euery Christian should desire to liue of himselfe that he may not be chargeable vnto others 1. Thess. 5. 11 12. When he had charged them to follow their owne businesse and to worke with their hands he giues this for a reason that nothing may be lacking to them 2. If a man haue a family and prouide not for it he is worse then an Infidell 1. Tim. 5. 8. Therefore Paul saith 1. Cor. 7. 33. The marryed careth and that lawfully for the things of the world 3. Say a man could prouide for himselfe and his family sufficiently yet he must also haue a care to follow his calling that he may haue to giue others that need Rather let him labour working with his hands the thing that is good that he may haue to giue to him that needeth Ephes. 4. 28. And this reason the Apostle giueth why himselfe did at Ephesus with the labour of his owne hands minister vnto his owne necessities and to them that were with him and why according to his example others in the like case of necessity and for the auoiding of scandall should doe the like euen the remembrance of the words of the Lord Iesus how he said it is a more blessed thing to giue then to receiue Act. 20. 24 35. 4. Say a man haue enough for all this yet must he haue care of his estate for this cause because if he decay in it he shall be a scandall to his profession and alienate others from the truth Pro. 14. 20. The poore is hated euen of his owne neighbour Therefore Paul maketh this one reason for this 1. Thess. 4. 11 12. Doe your businesse and worke with your owne hands that yee may walke honestly to them that are without 5. Say a mans estate were so plentifull that no decay could be discerned in it to the scandall of his profession yet is he bound to liue and take paines in some calling wherein he may be profitable to others else can he haue no true comfort in any of Gods blessings that he doth enioy for thus runneth the promise Psalmeâ—…28 â—…28 2. When thou eatest the labours of thy hands thou shalt bee blessed and it shall bee well with thee 2. Thessalonians 3. 12. They onely eate their owne bread that labour in a calling 2. It is to be granted that there is not the like necessity of frequenting the publike exercises of Religion on any other day as there is on the Sabbath for that there is an expresse commandement on that euen the poorest is bound to keepe an holy rest vnto the Lord for the commandement bindeth all men and none is exempted from it Exod. 20.
keepes his stomake for it He knew and so did not they what a multitude of the Samaritans were comming towards him 3 The question which the Disciples had among themselues about this answer their Master had made vnto them verse 33. They wondred how he in that place should come by meate Yet out of the reuerence they beare to his person they durst not aske him but only inquired among themselues how that might be 4. The manifestation that Christ himselfe maketh of his owne meaning in that answer he had giuen vnto them verse 34. The meate he spake of was 1. To do the will of him that sent him that is to instruct and saue soules 2. To finish his worke It is my meat saith Christ to finish it to exercise my selfe in it still euen to the end of my daies And this he calls his meat 1. Because of the appetite and desire he had to it as men haue to their meate he desired nothing so earnestly 2. Because it refreshed him maruailously no food no dainties were so sweet vnto him The first thing then that in these verses offreth it selfe to our consideration is this that the Disciples out of the loue and respect they had vnto our Sauiour doe mooue and intreat him to eate somewhat and that he blameth them not for this From whence we haue this to learne That though a Christians chiefe care should be for his own soule and the soules of other men yet the bodies of men may not be neglected but must be nourished and cared for also especially theirs whose health and strength may be of most seruice and vse to God and his Church 1. For the care of our selues this way see a plaine direction giuen vs by the Apostle Ephes. 5. 29. No man euer yet hated his owne flesh but nourisheth and cherisheth it And 2. For the care we should haue of others it is to be obserued that when our Sauiour had restored the daughter of Iairus to life he commanded that something should be giuen her to eate Mar. 5. 43. and that all those workes of mercy vnto which the Lord will shew such respect at the day of iudgement Matth. 25. 42 4â—… are such as had beene shewed vpon the bodies of Gods seruants And lastly for the speciall care should be had of the bodily health and strength of such as whose seruice may be of speciall vse to God and his Church We haue a notable example in the care of the Apostle had of Timothy for Timothy being a young man and vnmarried for the suppressing of the lusts of youth and the better obtaining of the gift of continency did altogether forbeare the drinking of wine and vsed to drinke water onely and thereby weakened his stomake and brought vpon himselfe many other infirmities Paul therefore forbids him 1. Tim. 5. 23. to drinke water any longer and chargeth him to drinke wine The Reasons of the Doctrine are foure 1. The commandement of God that forbids vs to kill and take away the life either of our selues or others Exod. 20. 13. commandeth vs to vse all good meanes for the preseruing of life both in our selues and others Our bodies and liues are not our owne to doe with what we list but the Lord is the God of our life Psal. 42. 8. and our bodies are his and not our owne as the Apostle speaketh 1. Cor. 6. 19. 20. and therefore the wrong we doe to our bodies redoundeth vnto him 2. All the creatures of God that serue for the preseruation and health and comfort of our bodies are giuen vs by God to that end that we might vse and enioy them and giue him praise I brought you into a plentifull country saith the Lord Ier. 2. 7. to eate the fruit thereof and the goodnesse thereof And the Apostle 1. Tim. 6. 17. He giues vs richly all things to enioy and 1. Tim. 4. 3. God hath created meates to be receiued with thanksgiuing of them which beleeue and know the truth And therefore the neglecting to vse them for the comfort of the body must needs argue vnthankefulnesse vnto God and a light esteeme of his goodnesse and bounty 3. The bodies of Gods seruants are the members of Christ 1. Cor. 6. 15. and the Temples of the Holy Ghost 1. Cor. 6. 19. and in that respect they must not be neglected but there is an honour due vnto them 4. And lastly the body is the seruant of the soule and the instrument whereby it worketh and therefore the neglect of it will greatly disable the soule and hinder the functions and actions of it and besides make it subiect to many passions and fancies that otherwise it might be free from Therefore when our Sauiour speaketh how the Lord fitted him to the worke of mediation and redemption saith Heb. 10. 5. A body hast thou prepared me thou hast giuen me a body fit for that worke and seruice The Vse of this Doctrine is 1. For reproofe of such as in their health vpon pretence of Religion and mortification neglect and macerate their bodies and deny them such helpes and comforts as are necessary for them I grant that it is sometimes profitable and necessary to abridge our selues of the comforts of this life 1. For the taming and mortifying of the flesh and bringing of the body in subiection to the soule I keepe vnder my body and bring it into subiection 1. Cor. 9. 17. 2. For the profession of our repentance and humiliation before God Ezra did eate no bread nor drinke water for he mourned because of the transgression of them that had beene carryed away Ezra 10. 6. 3. For our helpe in extraordinary prayer Let them not feede nor drink water but let man and beast be couered with sackcloth and cry mightily vnto God Ion. 3. 7 8. In which three respects God inioyned his people to keepe a day of solemne abstinence once euery yeere though they had no other extraordinary occasion to mooue them to it Leuit. 23. 29. But euen at such times the Lord requireth vs to keepe that measure as that we neglect not the health of our bodies nor make them vnseruiceable vnto vs I will haue mercy and not sacrifice saith the Lord Matth. 12. 7. And the rather because we are easily drawne to hypocrisie this way and euen to put holinesse in will-worship and humility and neglecting of the body as the Apostle noteth Colos. 2. 23. 2. For reproofe of such as in their sicknesse refuse or neglect the benefit of Physicke True it is 1. That it is the Lord onely who both sendeth sicknesse vpon others and with-holdeth those diseases from vs and our families that fall vpon others and who healeth vs when we are sicke whether we haue taken Physicke or no if we recouer our health it is the Lord that healeth vs he is the God of our life Psal. 42. 8. and of our health also he is the strength of our life Psal. 27. 1. yea it cannot be
face and worship God and say plainely God is in them indeed He makes the consent and agreement that is among the Prophets in their Ministry to be one chiefe cause of it 1. Cor. 14. 25. He is rebuked of all he is iudged of all And on the contrary side the disagreement and dissention that is amongst the Ministers cannot chuse but be a great stumbling blocke to the people and meanes to hinder their profiting by the Word No engine that Sathan or Antichrist haue doth endanger the Church more than this and therefore nothing that by their instruments they labour more in than to blow the coales amongst vs and encrease the heate of our contentions Paul alledgeth this for the reason why he went vp to Ierusalem to visit the chiefe Apostles to acquaint himselfe and to conferre with them lest by any meanes saith he I should run or had run in vaine Gal. 2. 2. This is the cause of that strange earnestnesse and importunity that Paul vseth in this matter Phil. 2. 1 2. If there be any consolation in Christ if any comfort in loue if any fellowship of the Spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord And Phil. 4. 2. he speakes thus to two women who though they were no Ministers yet laboured with him in the Gospell as he saith verse 3. I pray Euodias and beseech Syntiche that they be of one accord in the Lord. This Doctrine is of great Vse both to vs that are Ministers of God and to you that are his people for we are all ioyntly to be exhorted by this Doctrine first to pray earnestly vnto God who onely is the God of peace and loue 2. Cor. 13. 11. that he would at length compound the dissentions that are in his Church and worke a holy concord amongst all his seruants This is euery mans duty neither may any looke to prosper that cannot doe this pray for the peace of Ierusalem which is by this meanes best procured they shall prosper that loue thee Psal. 122. 6. Secondly that euery one of vs would endeauour in our places to procure it as much as in vslyeth Matth. 5. 9. Blessed are the peace-makers But beside this generall there is a particular vse to be made of this Doctrine both by vs that are Ministers and by all you that are Gods people but in this I desire to be more large than the time will now permit me to be and therefore I will deferre it vntill the next day Lecture the sixty fifth September 11. 1610. IOHN IIII. XXXVI XXXVIII THere is particular Vse to be made of this Doctrine first by the Ministers of the Gospell and secondly by all the people of God All that are faithfull Ministers are to be exhorted by this Doctrine that notwithstanding all excellency of gifts or difference in iudgement or practice that may be amongst any of them yet they would seeke to keepe the vnity of the Spirit in the bond of peace to loue and esteeme one of another That we may all of vs receiue the more good by this exhortation I will speake of it distinctly and shew you first how farre forth the Ministers of the Gospell must agree together secondly the reasons that may moue vs to seeke this agreement thirdly the meanes whereby we may attaine vnto this agreement For the first we must know there is nothing spoken in the handling of this Doctrine in fauour of such Ministers as are ignorant and vngodly men None of vs are bound to loue and esteeme of all Ministers But though in respect of their coate and function they be accounted our brethren yet if they be Idols or wicked and vngodly men we are not bound to esteeme of them Nay the more high and excellent the function and calling is which they haue taken vpon them the more vilely and contemptibly should all good men esteeme of them Matth. 5. 13. If the salt be vnsauory it is fit to bee troden vnder foote of all men If we cannot be familiar with such if we can shew no respect to such let no man account vs proud or malicious we doe no more than we are bound to doe The Ioue and agreement that should be betweene Ministers bindes vs not to like of or winke at the faults that are in Ministers I know some men count it a breach of the Churches peace and an argument of a contentiâ—… and vnquiet spirit in a Minister if he speake against carelesse non-resâ—…ncy if he reprooue the idlenesse and pride or couetousnesse or 〈◊〉 life of any Minister But these men are much deceiued No mâ—…ns 〈◊〉 deserue so sharply to be reprooued as these sins of Ministers for theâ—… are indeed the chiefe causes of all other sins committed in the land 〈◊〉 2â—… 15. From the Prophets of Ierusalem is wickeanesse gone forth into thâ—… 〈◊〉 And in this respect when Gods people in their publike fast made 〈◊〉 confession of those sinnes whereby God had beene most prouoked â—…gainst them they make confession chiefly of the sinnes of their Magistâ—…s and Ministers as the principall causes of all their plagues Neh. 9. 〈◊〉 Our Kings and our Princes our Priests and our Fathers haue not done thy law nor regarded thy commandements nor thy protestations Obiect And whereas some are ready to say this makes the ministry contemptible among the people Answ. I answer First the Holy Ghost saith the quite contrary These sinnes that some Ministers doe commit and the rest winke at and will not reprooue are the true cause of that contempt the ministry is growne vnto Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies and haue beene partiall in the law Secondly it is not vnlawfull to bring disgrace and contempt vpon such Ministers They were Preachers whom both Iohn Baptist Matth. 3. 7. and our Sauiour Matth. 12. 24. cals generations of Vipers and that in the hearing of them that were their ordinary hearers And see what strange termes of disgrace Peter giues vnto certaine Preachers in his time 2. Pet. 2. 12. They are bruit beasts led with sensuality And verse 4. Hauing eyes full of adultery and that cannot cease to sinne they haue hearts exercised with couetousnesse and are cursed children Obiect Why but the Pharises sate in Moses chaire and taught some good Doctrine and held many truths in which respect Paul euen after his conuersion cals himselfe a Pharisee Acts 23. 6. so that there was great danger lest our Sauiour so disgracing their persons might worke in their hearers a contempt of their Doctrine Answ. I answer He saw that though they taught some truths yet by their life and other Doctrines they did more hurt than good and that the more credit they had with the people the more hurt they were likely to doe and therefore he disgraceth them thus But though we be not bound to esteeme well of
that his mercy endureth for euer 2. We are weake and vnable to resist the least tentation much lesse those mighty enemies that we haue to encounter with and therefore Christ bids vs Mat. 26. 41. Watch and pray that yee enter not into temptation We might for any strength that is in vs fall quite away from God euery day But the Lord our God is strong and of power sufficient to keepe that that is committed vnto him 2. Tim. 1. 12. I suffer and am not ashamed for I know in whom I haue beleeued and I am perswaded that hee is able to keepe that that I haue committed vnto him vntill that day Wee are kept saith Peter 1. Pet. 1. 5. by the power of God through Faith vnto Saluation This reason our Sauiour giues for the perseuerance of the faithfull Iohn 10. 28 29. They shall neuer perish neither shall any plucke them out of mine hand my Father which gaue them mee is greater than all and none is able to plucke them out of my Fathers hand This is that that keepes the Faithfull from falling irrecouerably Psal. 37. 24. Though he fall hee shall not be cast off for the Lord putteth vnder his hand 3. We do enough euery day to deserue that God should take his holy spirit from vs and cast vs off for euer But though we deserue no better Christ hath deserued that God should continue his grace and fauour towards vs vnto the end and this is that that is sealed and confirmed to vs in the Lords Supper yea he continually pleades this merit of his for vs before his Father and makes intercession for vs. The cause why Peter though he fell fearefully yet could not fall totally nor finally was that Prayer that Christ made for him Luke 22. 31 32. Now looke what prayer Christ made for Peter he made for all the faithfull as is plaine Iohn 17. 20. neither pray I for these alone but for them also which shall beleeue on me through their word And this is a chiefe part of that prayer he makes for them verse 11. Holy Father keepe them in thy Name euen them that thou hast giuen me and verse 15. I pray not that thou wouldst take them out of the world but that thou keepe them from that euill one And that prayer was but the summe of that intercession that he makes for vs continually at the right hand of his Father Heb. 7. 25. He is able perfectly to saue such as come to God by him seeing hee euer liueth to make intercession for them And therefore to conclude seeing the Faithfull haue such a rocke to build their assurance vpon what maruell is it though they be so fully assured and vndoubtedly perswaded of their saluation Lecture the seuentie fiue December 11. 1610. IOHN IIII. XLII IT followeth now that we proceede to the Vse that is to be made of the former Doctrine for it is certainely a Doctrine of great vse And in teaching you the vse of this Doctrine I might first apply it to the confutation of the Papists who directly contradict this Doctrine which hath beene so clearely and euidently confirmed vnto you by the holy Scriptures But that I hold not to be so needefull or profitable in this place specially because in confuting the errour of the Papists in this point I should but repeate what I haue already taught in the confirmation of the Doctrine I will therefore make but three Vses of this Doctrine whereof the first shall be for Exhortation the second for Reproofe the third for Comfort First if a man may in this life grow so certainely and vndoubtedly assured of Gods fauour and of his eternall saluation we are all to bee exhorted by all meanes to seeke for this certainetie 1. Many thinke they haue faith that yet are not nor euer were certaine of their saluation haue no assurance from God what hee meanes to doe with them what shall become of them after this life but goe blundring on in an vncertaine opinion or wauering hope of Gods fauour and rest in that neuer seeking for any certainety 2. Some that are possessed with the spirit of bondage and often vexed with terrible doubts and feares about this matter yet will neuer set their hearts to seeke for this certainety 3. Some that haue felt in themselues this comfortable assurance and now through their folly haue lost it yet seeke not to recouer it as if it were a matter of no worth Well we are I say to be exhorted to vse all good meanes to be deliuered from the spirit of bondage and not to rest in an vncertaine opinion or wauering hope but to seeke to haue this assurance if we haue lost it labour to recouer it if we haue it take heed we lose it not Cause not the light of his countenance to fall as Iob speakes of himselfe in another case Iob 29. 24. Heb. 10. 35. Cast not away your confidence This is the exhortation of the Apostle 2. Pet. 1. 10. Giue diligence to make your calling and election sure for if yee do these things yee shall neuer be moued As if he should say This certainety may be attained vnto if ye be diligent If we hold any land or lease we will spare no paines nor cost to make it as sure as we can specially if we haue euer an aduersary that contends with vs about it how much more doth it stand vs vpon to make this certaine This is a matter we can neuer make too sure Paul prayeth for all the faithfull Col. 2. 2. That their hearts may be comforted in all riches of the full assurance of vnderstanding And Verse 7. That they may bee rooted and built in Christ and stablished in the Faith abounding therein with thankesgiuing And for the Ephesians he prayeth Ephes. 3. 17 18 19. That being rooted and grounded in the assurance of Gods loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ which passeth all knowledge that they might bee filled with all fulnesse of God Mee thinkes I should not neede to vse reasons to perswade and moue you to seeke for this assurance yet because we haue all so great neede to be stirred vpto this duty I will giue you a few First it would free the heart from all slauish feare that vexeth and disquieteth it and worke a maruellous quietnesse and holy security in it Psalme 46. 1 2 3. God is our hope and strength therefore will we not feare though the earth be moued though the mountaines fall into the midst of the sea c. Rom. 8. 31. If God be on our side who can be against vs And without this we can haue no true quietnesse of minde specially in the time of extreme danger Secondly it would make our hearts maruellously comfortable and chearefull in euery estate 1. Pet. 1. 8. You beleeue and reioyce with ioy vnspeakeable In prosperity it would
or beare honour to the Lord himselfe but he must needs loue and honour the Prophets and Messengers of God he that despiseth you despiseth me Luk. 10. 16. And that is the cause why the Apostle is so importunate with the Thessalonians to perswade them to esteeme well of their Ministers we beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you And to esteeme them very highly in loue for their workes sake 1. Thess. 5. 12 13. And indeed this was the true cause why our Sauiour in this place stood so much vpon his honour he would preach no where but where he might haue honour and be well esteemed of Why was he a man that cared much for honour No he professeth of himselfe and in his whole life made it good Ioh. 8. 48 49. I honour my Father I seeke not mine owne praise This was then the reason why he would preach no where but where he might haue honour because he knew none â—…ould receiue good by his Ministry that did not esteeme reuerently of his person They that honour not the Teacher cannot honour nor profit by his Doctrine Lecture the seuentie eight Ianuarie 22. 1610. IOHN IIII. XLIII XLIIII IT followeth now that we proceed to the Vses of this Doctrine 1. For vs that are Ministers That seeing there is an honour due vnto vs and it is not possible for vs to doe any good in our Ministry where we haue no honour and all the honour that is due to vs is due to vs onely for our gifts and for our workes sake we should therefore be humbled in our selues and iudge our selues vnworthy to be imployed in this function and both before we are entred this should keepe vs from being ouer-hasty and forward to take this calling vpon vs and when we are entred this should make vs to walke in it with feare and trembling Iohn the Baptist professed himselfe vnworthy to be imployed euen in the basest office about Christ not worthy to beare his shooes Matth. 3. 11. not worthy to stoope downe to vntie the latchet of his shooe Mar. 1. 7. And Paul said he was vnworthy to be called an Apostle 1. Cor. 15. 9. and hauing spoken of such an honour that belongeth to our Ministry which as one would haue thought would haue puffed him vp rather than haue humbled him he presently as admiring that God should euer aduance any mortall man to that dignity breaketh out into these words 〈◊〉 Cor. 〈◊〉 16. Who is sufficient for these things For as God neuer aduanced any to honour aboue others but he requireth some greater seruice from them than from others in omni honore est onus in all honour there is a burden to whom men haue committed much of them they will aske the more Luke 12. 48. In which respect Saul when he was called of God and his people vnto the place of greatest honour shunned it as much as he could and hid himselfe 1. Sam. 10. 22. so hath it fallen out in this No man that hath rightly conceiued of the burthen God hath annexed to this honourable function hath beene ouer hasty to take this calling vpon him no man taketh this honour to himselfe but he that is called of God Heb. 5. 4. till God haue euen thrust him in as it were by violence by the head and shoulders Two famous examples we haue for this the one in Moses who three seuerall times hung of and excused himselfe Exod. 3. 11. and 4. 1. 10. 13. the other in Ieremie who cryed out thus ah Lord God behold I cannot speake for I am a childe Chap. 1. 6. Euery ignorant idle couetous and scandalous Minister is apt to glory in this Doctrine and to challenge to himselfe this honour that is due to the Ministers of the Gospell but he neuer thinketh of the burthen God hath annexed to this honour The second Vse of this Doctrine is for the people that seeing it is euident by this Doctrine that you owe vs honour neither can you profit by our Doctrine vnlesse you can giue honour vnto vs and God esteemeth you as dogges and swine vnworthy of the comfort of his Gospell if you cannot esteeme of vs therefore it standeth you vpon to learne what honour is due to vs and when you know it to giue vs our due in this kinde The Apostles rule is generall Rom. 13. 7. Render to all their dues tribute to whom tribute is due feare to whom feare honour to whom honour First then you must know that the honour you owe vnto vs is not such as is due to the Magistrates and great men of the world we doe not challenge to our selues either that ciuill authority or that reuerence or those titles or that outward pompe and state or that wealth and abundance that is due vnto them Our Sauiour Christ giueth this for the reason why he had not such a retinue and company of seruants as might haue rescued him from them that apprehended him because his Kingdome was not of this world Ioh. 18. 36. The chiefe honour that is due to vs is more inward and spirituall and standeth in foure points principally The first degree of honour that you owe to vs is in your mindes and iudgements that you rightly esteeme of the neede you haue of Gods Ordinance in our Ministry and of the inestimable benefit you receiue by it This is that the Apostle teacheth vs when he saith 1. Thess. 5. 12. I besecch you Brethren that you know them that labour among you And 1. Cor. 4. 1. Let a man so account of vs as of the Ministers of Christ and Stewards of the mysteries of God On the other side a chiefe dishonour it is to the Ministry when men thinke it is a calling of no such necessity but that they may well enough be saued without it as they did among the Corinthians that said they cared neither for Paul nor for Apollo nor for Cephas they were Christs they did so wholly relye vpon Christ for their saluation as that they regarded not the Ministry of any of his seruants 1. Cor. 1. 12. that they can profit better by reading good Bookes c. The second degree of honour you owe to vs is in your affections that you reuerence vs in your hearts and haue vs in singular loue for our workes sake 1. Thess. 5. 13. You should count it your happinesse to haue such Teachers as you may reuerence for otherwise you shall be able to profit little or nothing by their Ministry On the other fide they are to be held contemners of the Ministry that desire none but such as may be their vnderlings such as they may rule at their pleasure euen in the matter of their Ministry and prescribe vnto them what they shall preach and what they shall not preach and say prophesie not vnto vs right things speake vnto vs smooth things Esay 30. 10. 12. or else such
Law The third and last meane we are to vse to maintaine our honour and estimation in the hearts of Gods people is to make our selues an example and patterne to them in all the duties of holinesse toward God and righteousnesse toward men and to shew care of this not in our selues onely but in all that are of our family also This direction is giuen Tit. 1. 6. Hee must be vnreproueable and not so onely but his children also must be faithfull not scandalous for riot neither disobedient See the great force that this hath to gaine reuerence to our Persons and Ministry in two examples 1. Tim. 4. 12. Let no man despise thy youth but bee vnto them that beleeue an example in word in conuersation in loue in spirit in faith and in purenesse The other is in Iohn Baptist see what honour the holinesse of his life did gaine him with all men Mar. 6. 20. Herod reuerenced Iohn because hee knew him to bee a iust man and an holy Insomuch as though he did hate him for his faithfulnesse and persecuted him to the death yet he did it against his conscience and that was the cause why it was after such a vexation and torment vnto him When he heard of the fame of Iesus he thought straight of Iohn Baptist Mar. 6. 14. Iohn Baptist is risen from the dead And 6. 16. When Herod heard it hee said It is Iohn whom I beheaded As if he should say This will neuer out of my Conscience that he was a good man and a iust and I hated him for his faithfulnesse I troubled and persecuted him On the other side had we all the meanes in the world to make vs great yet if our selues make not conscience of the things we teach others yea if we be not carefull to put all iniquitie farre from our Tabernacles we shall grow contemptible and vile for the mouth of the Lord hath spoken it See two plaine proofes of this the one is Esay 43. 27 28. Thy Teachers haue transgressed against me therefore haue I prophaned the Rulers of my Sanctuary The other place for this is 1. Sam. 2. 30. in the example of Eli he was himselfe vnreprouable but because he had not that care he should haue had of his family but suffered his children to runne to riot to the great scandall of the Church the Lord threatneth to bring great contempt vpon him and thereupon giueth this generall Rule Them that honour me I will honour and they that despise me mine Ordinances my Word my worship shall be despised A sentence worthy to be oft thought vpon by vs specially that are Ministers and not by vs only but by all men as being spoken by him that is able to make his word good that is able to poure contempt euen vpon Princes 1. Sam. 2. 30. Them that honour me I will honour and they that despise me shall be despised Lecture the eightie Februarie 12. 1610. IOHN IIII. XLIIII IT remaineth now that we proceed to the second Vse this Doctrine serueth vnto The Vse therefore that the people of God are to make of this Doctrine is this That for as much as 1. Our Sauiour here noteth it for a great sinne in all such as cannot honour a Prophet if he be their owne Country-man and that 2. Christ for this cause refused to teach at Nazareth and that 3. They can receiue no profit by the Doctrine of their Teachers if vpon any pretence they despise their persons and that 4. The chiefe cause why men refuse to giue due respect vnto their owne Prophets are those foure faults which I spake of in the Reason of this Doctrine That therefore all the faithfull would take heede of and labour to arme themselues against these foure corruptions which are in the nature of euery one of vs and which if we take not good heed vnto we shall neuer be able to yeeld that honour that is due to the Ordinance of God in the Ministry of his seruants I will therefore speake of all these foure corruptions particularly and giue you remedies against them out of the Word of God The first of these foure corruptions as we haue heard is Pride We disdaine to be directed and reproued by such as we know to be no better men than our selues specially if we know them to be our inferiours men of baser or meaner estate in the world than our selues For we are apt to thinke that euery Preacher that with any plainenesse and power admonisheth and reprooueth our sins seekes to vsurpe authority and to reigne as a Lord or Pope ouer vs to hold our heads vnder his girdle and that we can by no meanes endure Hereupon it is that you shall seldome heare any fall out with a faithfull Minister but they will be ready to vpbraid him with the meanes of his estate and to charge him with pride that he being no better a man should take so much vpon him though in no other thing he shew himselfe proud but in the plainenesse of his Ministry only Thus did the Sodomites reiect the most humble admonition of Lot Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule Thus did Corah with his Company reiect the Ministry of Moses and Aaron though Moses were the meekest man vpon earth Num. 16. 3. Ye take too much vpon you wherefore lift ye your selues aboue the Congregation of the Lord Now there be foure excellent remedies giuen vs in Gods Word against this corruption 1. To consider it is no pride nor presumption in the Minister of Christ how meane a person soeuer he be in worldly respects to vrge all men to yeeld obedience to the Word to reproue the sins of any man yea to do this plainely and boldly as one hauing authority for he hath a commission and calling from God to do this Tit. 2. 15. These things speake and exhort and rebuke with all authority see that no man despise thee Yea we are bound to doe this vpon paine of Gods Curse Ier. 1. 17. Speake vnto them all that I command thee bee not affraid of their faces lest I destroy thee before them Why should any then count it pride in vs to doe that that we haue so good a warrant to doe and that God hath so straightly charged vs to doe 2. The second remedy against this pride is to consider that the message is to be regarded not according to the worth of him that bringeth it but of him from whom it commeth looke not in the ministry of the Word to the meanenesse and basenesse of the messenger but to the Maiesty of him that hath sent him to speake to thee in his Name 2. Cor. 5. 20. Now then we are Embassadours for Christ we pray you we teach you exhort you reproue you in Christs stead When thy heart beginneth to rise at any thing thou hearest taught and vrged vpon thy conscience out of Gods Word say as Ioseph did Gen. 50. 19. Am not
were a kinde of Sacramentall food to the people that did eate of them Therefore they were commanded to haue both on the first day of the Feast and on the last day also an holy assembly Exod. 12. 16. And we shall finde that Gods people then had no ordinary Church-assembly that was so publike and solemne as the Passeouer yea not so onely but they were enioyned besides the ordinary morning and euening sacrifice to offer sacrifices vnto the Lord vpon euery one of those seuen dayes Numb 28. 23 24. whereby also it appeareth that it was a chargeable seruice that God required of them And yet this is more plaine by that that is written Deut. 16. 16 17. where they are charged that no man come to this Feast empty-handed without bringing somewhat with him to giue and offer vnto the Lord. The third and last thing to be obserued is that the Galileans vsed to go to this holy Feast first though it were so chargeable secondly though it were kept at Ierusalem so farre from them thirdly though they had also Church-assemblies to go vnto in their Synagogues at home euery Sabbath day as it is plaine Luke 4. 16. 31. fourthly though at this time both the Priests that were to celebrate the Passeouer were very corrupt euer mortall enemies to Christ Matth. 21. 45 46. and the Temple it selfe also was greatly polluted and made euen a den of thieues Matth. 21. 13. fiftly and lastly though these Galileans were a rude and base people and in that respect contemptible to those Iewes whom they should meet at Ierusalem Iohn 7. 52. Art thou also of Galile search and looke for out of Galile ariseth no Prophet yet they went also vnto the Feast and the Holy Ghost commendeth them here for it The Doctrine then that ariseth from this example is this That the publike and most solemne Church-assemblies are greatly to be esteemed and diligently to be frequented by all Gods people Now because the proofe that my Text yeeldeth to this Doctrine is taken from example I will insist onely vpon this kinde of proofe because as wee naturally vse to regard examples more than precepts so the examples of Gods people commended by the Holy Ghost are euery whit of as great force as any Commandementâ—…s Prouerbs 2. 20. Walke in the way of good men and keepe the way of the righteous See therefore the proofe of this in three sorts of examples First such as haue beene poore and in that respect might best haue beene excused Luke 2. 41. The parents of Christ though they were poore and dwelt farre from Ierusalem and the one of them not bound by expresse Law to doe it yet went euery yeare to Ierusalem to the Passeouer the most solemne Church-assembly that Gods people had in those dayes Behold a witnesse against them that pretend pouerty for their excuse in this case Secondly in such as haue beene men of the greatest measure of knowledge and grace and in that respect one would haue thought had had no need to haue gone to them but might haue serued God as well at home And here wee haue the example both of the Apostles after Christs ascension Luke 24. 53. who were continually in the Temple and of the Primitiue Church Acts 2. 46. who continued daily with one accord in the Temple And of our blessed Sauiour himselfe whose custome was to go to the Synagogue euery Sabbath day Luke 4. 16. and who did constantly go to Ierusalem to euery Passeouer Iohn 2. 13. And here are witnesses against them that pretend they haue no need they can get no good by going to them Thirdly such as were great persons and therefore might haue disdained to sort themselues and ioyne with the base multitude in Gods seruice And here wee haue both Hezekiah the King who resolued so soone as euer hee was recouered to goe vp to the house of the Lord Esay 38. 22. and specially Dauid Psalme 26. 8. O Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And Psal. 84. 12. O Lord of hosts how amiable are thy Tabernacles my soule longeth yea and fainteth for the Courts of the Lord. And these are witnesses against them who out of affectation of state vse to haue the Communion in their houses and think it a disparagement to ioyne with the base multitude in the seruice of God The Reasons why the Church-assemblies are so much to be regarded are foure 1 In respect of the exercises of Religion that are vsed in them I meane the Ministry of the Word and Sacraments the prayers and praises that are offered vp vnto God for in them Gods people find more sweetnesse than in any thing in the world besides Of this the Prophet speaketh Esay 25. 6. In this mountaine shall the Lord of hosts make to all people a feast of fat things a feast of fined wines of fat things full of marrow of wines fined and purified Indeed euery man cannot finde such sweetnesse in these things he is a happy man that can sauour and relish these dainties but so those whom I haue mentioned did and euery one that is regenerate is able to do so in some measure Psal. 65. 4. Blessed is the man whom thou choosest and causest to come to thee he shall dwell in thy courts and we shall be satisfied with the pleasures of thine house euen of thine holy Temple 2 In respect of the fellowship and presence of Gods people that assemble there for as euery godly man loueth all such as feare God Psalme 15. 4. and delighteth in their company Psalme 119. 63. I am a companion to all them that feare thee and keepe thy precepts so doth he take most comfort in their company when they meet together in the Church assemblies to serue God It shall be a great part of our happinesse in the life to come to meet together with all the faithfull and to stand in the assembly of the righteous as may appeare by that obtestation of the Apostle We beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together vnto him 2 Thessal 2. 1. and by that speech also of the Prophet Sinners shall not stand in the congregation of the righteous Psalme 1. 5. And some resemblance and taste of that comfort we haue in our meeting together with Gods people in the Church-assemblies here Hebr. 10. 25. Not forsaking the assembling together that we haue among our selues For there is great force euen in the presence and fellowship of Gods people both to confirme and nourish and increase grace in vs As iron sharpneth iron so a man sharpneth the countenance of his friend Pro. 27. 17. And when the brethren met Paul at Appij Forum he praised God and tooke courage it was a great comfort and reuiuing of his spirit to meet with them Act. 28. 15. First because of the helpe we receiue by their example and the grace that is in them
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
64. 6. All our righteousnesses saith the Church are like filthy clouts But doth God therefore reiect them No first he accepteth them and takes them in good part they are acceptable to God by Iesus Christ 1. Pet. 2. 5. secondly he delighteth and taketh great pleasure in them sweet is thy voice Cant. 2. 14. thirdly yea he will also reward them not onely in this life yet godlinesse hath promises euen of this life 1. Tim. 4. 8. but euen with the reward of the inheritance as the Apostle speaketh Col. 3. 24. When the dead shall be iudged he will giue reward not onely vnto his seruants the Prophets and to his Saints but to all that feare his Name both small and great Apoc. 11. 18. Thirdly and lastly he is so farre from reiecting his seruants for any their infirmities that of all other he hath most care of them that are most troubled with their infirmities he sheweth most tender respect vnto them In this respect it pleaseth the Lord to compare himselfe to a carefull and good shepheard that sheweth his care most of all towards those sheepe that are most weak and feeble in the slock Esay 40. 11. He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall guide them that are with young And Ezek. 34. 16. I will seeke that which was lost and bring againe that that was driuen away and will binde vp that that was broken and will strengthen the weake In this respect it is said of Christ Mat. 12. 20. Abruised reede shall he not breake and smoaking flaxe shall he not quench See an experiment of this in those two Apostles which aboue all shewed most weaknesse of Faith Thomas and Peter and you shall finde Christ shewed more tender respect to them two than to all the rest For Peter Christ was most carefull that his resurrection should be reuealed vnto him Marke 16. 7. Yea 1. Cor. 15. 5. He was seene first of Cephas and then of the twelue yea to him specially he giues the commandement to feed his sheepe Ioh. 21. 15. And for Thomas see the care Christ had of him Iohn 20. 24 26. first he appeared againe to his Disciples when hee was among them and for his sake chiefly secondly he singles him out from the rest and giues him sensible helpes and meanes to confirme his Faith The Reasons of this Doctrine are principally two first the loue that the Lord beareth to our persons through Christ. Gen. 4. 4. God had respect to Abell and to his offering Through Christ God is become our father he beareth a fatherly affection to vs yea a farre more tender affection than any of vs that are parents can beare to our little ones yea a mother may forget to haue compassion vpon the sonne of her wombe yet will I not forget thee Esay 49. 15. And yet euen we that are euill stand thus affected to our little ones that we cannot loath them or neglect them for any out-breach or looking asquint or any other such like deformity yea many a thing which in another mans eye is a great blemish as the pocke-holes in the face or such like to vs seemeth none at all yea the weaker and more feeble any of our children are the more tender we are ouer them And this is much more so with the Lord toward his children Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. I will spare them as one spareth his owne sonne that serueth him The second Reason is the respect the Lord hath to the worke of his owne spirit that dwelleth in his children and to the vprightnesse of their heart Psal. 51. 6. Behold thou louest truth in the inward affections therefore hast thou taught mee wisedome in the secret of my heart Vprightnesse of heart is the chiefe worke of Gods spirit therefore Dauid begs this so earnestly of God that he would renew a right spirit within him Psal. 51. 10. and describes the man whose iniquities God hath forgiuen to bee such a one as in whose spirit there is no guile Psal. 32. 2. Where God discerneth this he will beare with many other wants Though Asa had many foule faults yet is he for this commended Asa his heart was perfect with the Lord all his daies 1. Reg. 15. 14. But on the other side it is said of Amazia that though he had not so many faults as Asa but did in many things much better than he yet the Lord reiected him and made not that account of him as he did of weake Asa he did that which was right in the sight of the Lord but not with a perfect heart 2. Chro. 25. 2. The Vse of this Doctrine Before I can deliuer it I must labour to preuent the abuse of it For whereas this is the childrens bread many dogs and whelpes will be snatching at it many a wicked and vngracious man will be ready to abuse this Doctrine to the blessing of himselfe in his vngodly waies and say The best haue their faults God is not so seuere as to marke euery thing that is said or done amisse he will beare with the infirmities of his children my heart is good c. But to such I say they haue nothing to doe with this doctrine but first as of the godly I haue said that none of all their foulest sins shall euer be imputed to them so to thee I say that all euen the least sinne that euer thou committedst shall be laid to thy charge know thou that for all these things God will bring thee to iudgement Eccles. 11. 9. of euery idle word that such men shall speake they shall giue account at the day of Iudgement Matth. 12. 36. Secondly As the duties the godly haue performed euen those that haue beene most full of blemishes shall be accepted and rewarded so the very best things that euer thou didst are abominable to God and shall increase thy condemnation the sacrifice of the wicked is an abomination to the Lord Pro. 15. 8. Thirdly As the foulest sin that euer a godly man fell into was but his infirmity so the least offence that euer thou committedst is a reigning sin And because thou comfortest thy selfe so much in this that the godlyest haue their faults and thy sins are but thine infirmities I will shew thee sundry differences betweene the faults of the godly and thy sins betweene the infirmities of the one and the reigning sins of the other First Before the committing of it The regenerate man doth not commit any foule sinne with purpose and premeditation of heart but hee is ouertaken before he be aware and slippeth suddenly into it through the violence of tentation Thus Paul describeth the sinne of a regenerate man Gal. 6. 1. If any be fallen by occasion ouertaken with any fault So Dauid speakes of himselfe Psal. 39. 22.
apprehension as a consuming fire as the Apostle speaketh Heb. 12. 29. He neuer thinketh seriously of him and of his appearing before him but he is troubled and ready to say with them Esa. 33. 14. Who among vs shall dwell with the deuouring fire the Spirit of God and nothing but it like water allayeth this heat cooleth and refresheth the soule of man for by it the loue of God is shed abroad in our hearts as the Apostle speaketh Rom. 5. 5. and the bloud of Christ is effectually applied and sprinkled vpon the conscience Secondly whereas before a man be regenerate he is like vnto the dropsie man in a continuall thirst or like him that hath the disease which is called the dogs hunger neuer satisfied neuer contented the Spirit of God like water quencheth this thirst and satisfieth the soule of man by it the hungry soule is filled with good things as the blessed Virgin speaketh Luk. 1. 53. by it the soule is satisfied as with marrow and fatnesse As Dauid speaketh Psal. 63. 3. This by the assurance that it giueth to the heart of the fauour of God in Christ worketh that contentment in it as it makes a man able to say as Iacob did when he heard that Ioseph was aliue Gen. 45. 28. It is enough He that hath once receiued the spirit of grace which is the pledge and earnest of our eternall inheritance will be able out of full contentednesse of mind to glory with Dauid Psal. 16. 6. The lines are fallen to me in pleasant places yea I haue a goodly heritage And whereas nothing so much hindereth the tranquillity of our minds as the immoderate desire of worldly things the Spirit of God slaketh that thirst and vnsatiable desire and teacheth vs to be contented with a little A little wealth a little pleasure a little credit will content vs when we haue this spirit Therefore when Paul had said that Godlines with contentment that is which alwaies maketh a man content with his owne estate is great gaine 1 Tim. 6. 6. he tels vs immediately how meane a state a man will be content with if he be godly indeed if we haue food and raiment saith he v. 8. So that he that hath the spirit of grace vseth not these earthly things with that thirst and greedy appetite that other men doe but with more sobriety and indifferency of mind Vsing but not ouer-using them 1. Cor. 7. 31. vsing them so as he can want them if need be I may do all things saith Paul 1 Cor. 6. 12. but I will not be brought vnder the power of any thing and Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content I know how to be abased c. Thirdly whereas a man before he be regenerate is filthy and vncleane his words vncleane Mat. 15. 18 his best actions vncleane Pro. 15. 5. but his heart especially more filthy then any sinke Ier. 17. 9. yea so filthy that as he that was vncleane vnder the Law made euery thing he touched vncleane Num. 19. 22. yea though the thing were otherwise holy Hag. 2. 14. so is it in this case Tit. 1. 15. Vnto them that are defiled and vnbelieuing is nothing pure And thus filthy is the vnregenerate man not in the Lords eyes onely as the Lord speaketh Zach. 11. 8. My soule loathed them and in the eyes of euery good man Pro. 29. 27. An vniust man is an abomination to the iust but euen in his owne eyes also when God shall be pleased to open them Insomuch as the man that taketh most pride in himselfe if the Lord should lay him naked to himselfe would loath and abhorre himselfe as Iob saith he did Iob. 42. 6. If the Lord should break vp that sink that is in him he would not be able to abide himselfe as in that fearefull example of Iudas Mat. 27. 4 5. we may plainely see Now where the Spirit of God commeth it like water cleanseth all things it makes the heart cleane the tongue cleane the whole man cleane The feare of the Lord is cleane saith Dauid Psal. 19. 9. and Ezek. 36. that which is said vers 25. I will powre cleane water vpon you and you shall be cleane is thus expounded vers 26. 27. A new heart will I giue you and a new spirit will I put within you I will put my spirit within you and cause you to walke in my statutes The Spirit of God is this cleane water that maketh vs cleane Fourthly whereas a man before his regeneration is as barren and vnfruitfull as any desert and thereunto compared Esa. 32. 15. 16. yea as vnable to do speake or moue to any thing that is good as a dead man is Eph. 2. 1. Altogether vnprofitable not one that doth good no not one as the Apostle speaketh Rom. 3. 12. Where the Spirit of God comes like water it makes the heart fruitfull vnto God it maketh our desart like Eden and our wildernesse like to the garden of the Lord as the Prophet speakes Esa. 51. 3. Insomuch as though euery one that hath the Spirit of God be not in the like measure fruitfull for in the good ground the seed brings forth in some but thirty in some sixty in some an hundred fold Mar. 4. 8. yet euery one is fruitfull in some measure yea able to bring forth his owne fruit in due season as the Prophet speaketh Psal. 1. 3. Able not onely to wish well and haue good motions but to speake and do well also He that was lame before shall leape as an Hart and the tongue of him that was dumbe before shall sing Esa. 35. 6. yea the Spirit of God makes him that hath it able euen in the time of heat of persecution to continue fruitfull as the tree planted by the waters that spreadeth out her roots by the riuer which shall not see when heat commeth but her leafe shall be greene and shall not be carefull in the yeare of drought neither cease from yeelding fruit Ier. 17. 8. This Doctrine serueth for a touch-stone for euery one to try himselfe by we all professe that we are baptized and so washed with this water euen borne again of water and of the holy Ghost Ioh. 3. 5. without which we shall be as much the better for our outward Baptisme as the wicked Egyptians were by the Red Sea which was a type of it 1 Co. 10. 2. that which was the means of safety and escape vnto Gods people was a meanes of vtter perdition vnto them Neh. 9. 11 and as they are for the Lords Supper that receiue it vnworthily He that eateth and drinketh vnworthily eateth and drinketh damnation vnto himselfe saith the Apostle 1 Corinth 11. 29. We professe we haue the Spirit of God and indeed our case is most miserable without it If any man haue not the Spirit of Christ he is none of his Rom. 8. 9. Let vs try our selues by this Doctrine
to enlighten the naturall man and not onely makes offer of his grace vnto him but makes him in some measure able to perceiue it he is so farre from embracing it that he doth oppose and contradict it by all meanes See how witty this woman is in reiecting the grace that Christ offered vnto her see how she reasoneth and struggleth against that light that began to shine in her heart So is it with euery naturall man when God begins to call him Oh how he draweth back what delayes he vseth how vnwilling he is to goe This is fitly resembled in the many excuses those made whom the King bade to the mariage feast Luke 14. 18. 20. And in the Lords calling of Lot out of Sodom Gen. 19. 15. The Angels hastened Lot and Verse 16. Yet he prolonged the time and they caught him and his wife and daughters by the hands the Lord being mercifull vnto him and brought him sorth of the City and Verse 17. Againe they hasted him escape for thy life looke not behind thee neither tarry in all the plaine Yet againe he drawes backe and the Angell was faine to call vpon him againe Verse 18. 22. This corruption shewes it selfe euen in Gods children Cant. 5. 3. I haue put off my coat how shall I put it on I haue washed my feet how shall I defile them 2. Yea hee is not onely thus slacke and backeward but hee refuseth and gaine-sayeth the Lord Rom. 10. 21. All the day long haue I stretched out mine hand vnto a disobedient and gaine-saying people This appeareth foure wayes 1. Though he see the truth he will not yeeld vnto it Psal. 58. 4. 5. They are like the dease adder that stoppeth her eare which will not heare the voice of charmers charming neuer so wisely He will wrangle and reason against it 2. Yea the better wit a man hath the stronger reasonings and oppositions shall he find in himselfe against the truth The wisdome of the flesh is enmity against God saith the Apostle Rom. 8. 7. and the imaginations of the mind are those strong holds and high things that are exalted against the knowledge of Christ as the Apostle cals them 2. Cor. 10. 4 5. 3. He scorneth and hateth the truth it is foolishnes vnto him 1. Cor. 2. 14. How long ye simple ones will ye loue simplicity and the scorners delight in scorning and fooles hate knowledge Pro. 1. 22. He is well enough if these Preachers would let him alone if this foolishnesse of preaching did not so much trouble him but this religion this precisenesse he is euer speaking against and exercising his wit when he is on his ale-bench in flouting and scorning of it and esteemeth him his chiefe enemy that would bring him to grace as Ahab did of Eliah 1. King 21. 20. 4. Yea the more God calls vpon him and seekes to bring him to grace the worse he will be Gen. 19. 9. When Lot admonished the Sodomites though in a most mild manner they tell him plainely they would be the worse for his counsell And this is the nature of euery man Rom. 7. 8. Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence The better the meanes of grace are and the more clearely Gods truth is taught the more lewd and malicious will the naturall man shew himselfe The reasons of this Doctrine are three according to these three degrees of that corruption which is in the naturall man 1. The reason why he hath no desire of grace is this the naturall man is dead in trespasses and sinnes Eph. 2. 1. and therefore our conuersion is called not the restoring of a sicke man nor the healing of a lame man but the raising of a dead man Reu. 20. 6. And how can a dead man desire life or vse any meanes to attaine it 2. The reason why he is so blind and blockish in heauenly things is this Adam not contenting himselfe with that excellent knowledge and wisdome which he had by his creation aspired to be equall with God in knowledge Gen. 3. 6. And so through Gods most righteous iudgement lost that knowledge he had and brought this sottishnesse vpon himselfe and all his posterity 3. The reason why when he seeth the truth he doth so peruersely resist gaine-say and hate it is partly the corruption of his owne nature but chiefly because he is vnder the power of Sathan He gouernes and rules and worketh in him Acts 26. 18. Ephes. 2. 2. 2. Tim. 〈◊〉 26. And we know they in whom Sathan raigneth cannot abide Christ nor his Word but must needs be disquieted with it as we see in the example of the Daemoniack Luk. 4. 34. This Doctrine serueth to reproue and conuince the religion of the Papists of grosse errour in three points 1. They say the naturall man is able to prepare himselfe to receiue grace whereas the Scripture saith 2. Cor. 3. 5. We are not sufficient of our selues to thinke any thing as of our selues 2. That he is able by his free-will to accept of grace when it is offered yea to desire it like the man that lay in the way to Iericho halfe dead Luke 10. 3. Whereas the Scripture saith we are not halfe but quite dead by nature in trespasses and sinnes Eph. 2. 1. and Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure 3. That the naturall man is able to do some good works whereas Christ saith Ioh. 15. 5. Without me ye can do nothing And if there were nothing else to assure vs that it is a false and antichristian religion this might suffice to do it for antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that opposeth himselfe to God and his truth 2. Thes 2. 4. And euen in this Doctrine he contradicteth 1. The plaine and expresse words of the Scripture 2. The whole scope and drift of the Scripture which is to debase the pride of man and to aduance the glory of Gods free grace God will haue no flesh to glory in his presence he will haue him that glorieth to glory in the Lord alone as the Apostle speaketh 1. Cor. 1. 29. 31. By the law or doctrine of faith not of works all boasting is excluded saith he Rom. 3. 27. And againe Eph. 2. 8. 9. By grace are ye saued saith he through saith and not of your selues it is the gift of God Not of workes whatsoeuer done either before faith receiued or after least any man should boast 2. To teach vs what to thinke of and how to be affected towards other men that embrace not the truth 1. Maruell not that there be so many that care not for the Gospell but do so peeuishly and maliciously reiect it Maruell not that thou hearest of so many that dote vpon that grosse and absurd religion of the Papists Be not offended that there be among them very learned men great disputers that bring many arguments
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
conscience 3. Or if euer they had this thirst and haue now quenched it with worldly comforts they shall surely thirst againe and that in a more vehement and intolerable manner then euer they did before See this iudgement threatned against them that make vp the breach that God hath made in their conscience with vntempered morter Ezech. 13. 13. Therefore thus saith the Lord God I will euen rent it the wall that was thus daubed with vntempered morter with a stormy winde in my fury and there shall be an ouerflowing shoure in mine anger and great hailestones in my fury to consume it The Reasons of this Doctrine are these 1. If there were neuer so good suâ—…iciency in worldly comforts yet cannot a man be sure to haue them when he shall stand most in need of them for the satisfying of the thirst of his soule for the Lord deales oft with men in this case as he dealt with Iacob Gen. 32. 24. he wrestleth with them and smites them in the night and when they are alone when neither their companions nor other meanes of worldly comfort are at hand 2. Say a man enioy them in great abundance yet in that case a man shall not be able to relish them or feele any comfort in them See an experiment of this when God had awakened the conscience of Belshazzar and summoned him to iudgment and therby smitten his heart with deadly terrors Dan. 5. 5. 6. neither the vine nor any of the exquisite dainties nor all the pleasant compahe had at his great feast could yeeld him any comfort hee could relish no sweetnesse in them yea by how much the more a man hath delighted in them in former times by so much the more he is wont to distaste refuse and ab horre them in this case The soule in that case is apt tâ—… refuse these comforts and to loath them Psal. 77. 2. That which the Prophet saith of gold and siluer Ezek. 7. 19. that in the day of extreame anguish men can take no comfort in them but shall be willing to cast them into the streete and put them out of their sight the same may likewise be said of all worldly comforts Merry talke and musicke at that time will be but as the casting of vineger vpon nitre as Salomon speaketh Pro. 25. 20. So that a man may fitly compare all these comforts to that broken staffe or reed mentioned 2 Reg. 18. 21. Vpon which if a man leane it will goe into his hand and pierce it 3. Say a man in this case enioyed all worldly comforts and did also esteeme as much of them then as euer he did yet is it not possible they should be sufficient to quench the thirst that is caused by the sense of Gods anger for God only is able to cure the wounds that he hath made hee maketh sore and bindeth vp saith Eliphaz Iob 5. 18. he woundeth and his hands make whole So that that which is said of riches Pro. 11. 4. may be said of all other worldly comforts They auaile not in the day of Gods wrath The vse of this doctrine is not to worke despaire or dismay any whose hearts desire is to please God for to their comfort I may say as Ezra 10. 2. There is hope in Israel concerning this Zach. 13. 1. There is a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sin and for vncleannes But to exhort euery man 1. To make lesse account of all worldly comforts and to esteeme better of the water of life I denie not but we may take comfort in these things 1 Tim. 6. 17. they are giuen to vs in abundance to enioy But wee must take heed of trusting in them or making them our onely comfort Consider what the Apostle writes 1 Cor. 7. 29. 31. They that haue wiues should be as though they had none and they that reioyce as though they reioyced not and they that bay as though they possessed not and they that vse this world as not ouer-using it for the fashion of this world passeth away We should vse also the comforts of this life with so indifferent a minde that they be no clogs vnto vs to hinder vs in the way vnto a better life Oh the misery of them that haue no comfort but in their wealth or in their company or in their pleasures To them we may say as Psal. 4. How long will ye loue vanity and follow after leasing Ionah 2. 8. They that obserue these lying vanities forsake their owne mercy 2. To get without delay assurance to our soules of our interest in Christ from whom onely this water of life which quencheth the thirst of the soule is to be had according to the counsell of the Psalmist Psal. 2. 12. Kisse the Sonne least he be angry and ye perish from the way when his wrath is kindled but a little blessed are they that put their trust in him Lecture the tenth Aprill 4. 1609. IOHN IIII. XIIII IT followeth that we proceed to the third point which I told you was to be obserued in this and the former verse namely That the Spirit of grace which our Sauiour here calleth the water of life is able fully and perfectly to quench this thirst that the soule of man is subiect to for our Sauiour here saith that whosoeuer drinketh of the water that he would giue him should neuer thirst and giueth a reason why he can neuer be a thirst againe The water that I shall giue him shall be in him a Well of water springing vp into euerlasting life Now that we may build vpon a sure foundation we must call to mind that which I told you in the handling of the 10. Verse that by this water of life is meant the Spirit of God This was then proued euidently by two places Esa. 44. 3. I will powre water vpon the thirsty and flouds vpon the drie ground I will powre my spirit vpon thy seed and my blessing vpon thy buds and Ioh. 7. 38. He that belieueth in me out of his belly shall flow riuers of water of life Verse 39. This spake he of the spirit which they that belieued in him should receiue So that when our Sauiour saith here whosoeuer drinketh of the water that I shall giue him shall neuer thirst it is as if he should haue said thus in plainer termes Whosoeuer shall receiue the Spirit of regeneration which I shall giue him and which none can receiue but by me and through my merits shall neuer be more a thirst that is he shall not onely obtaine sound and perfect peace in his conscience against the apprehension of Gods wrath due to his sinnes but this peace and comfort of his conscience shall neuer die nor decay in him he shall neuer fall into a deadly thirst againe nor into that painefull and intolerable desire of comfort against Gods wrath that he was subiect to before For that seed of God and Spirit
his Disciples here verse 32. so may a Christian say to these I haue ioy that you know not of Pro. 14. 10. No stranger can meddle with or skill of our ioy The man that truely feares God hath that ioy that he would not giue a dragm of it for a pound of thy ioy as you may see in that speech of Dauid Psal. 4. 7. thou hast put gladnesse in my heart saith he more then they haue then worldlings haue in their time that their corne and their wine increased It is true that the godly haue their dumpes sometimes and fits of heauinesse but 1. Though they doe not for the present ioy yet they shall be sure to finde comfort in the end Psal. 97. 11. Light is sowen for the righteous and gladnesse for the vpright in heart 2. When they bethinke themselues well of their owne estate and by due tryall of themselues finde that they haue in themselues this Well of water that Christ here speakes of that the seed of God abideth in them then doe they checke themselues for being so vncomfortable as Dauid doth Psal. 42. 11. and finde they haue iust cause not to be sad but to reioyce and to be of good cheare That whereas wicked men the lesse they looke into their owne hearts and thinke of their estate the merrier they are it is quite contrary with the godly man Gal. 6. 4. Let euery man proue his owne worke and then he shall haue reioycing in himselfe alone and not in another Thus I haue made this second point plaine vnto you let vs now prooue and confirme it in a word or two The Spirit of God is called Psal. 45. 7. the oyle of gladnesse because it makes a man to looke cheerefully therefore also it is said Pro. 29. 6. In the transgression of an euill man there is a snare but the righteous doth sing and reioyce See an experiment of this in Paul 2 Cor. 1. 12. Our reioycing is this the testimonie of our conscience that in simplicity and godly purenesse and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world yea he saith 1 Cor 9. 15. Hee would rather die then loose this reioycing that he found in the testimony of a good conscience The third and last point wherein the truth of this doctrine appeareth is this that euen in the euill day when all other comforts will faile a man when most tokens of Gods anger shall be vpon a man and Sathan shall be busiest with him and his owne weake heart shall bee most subiect to feare and to that thirst we heard of the last day euen in that day this water of life an vpright heart and a godly life will yeeld vnspeakeable boldnesse and security peace and comfort to the conscience of a man And well fare that comfort that will sticke by a man and shew it selfe most when a man shall haue most neede of it Salomon commendeth a true friend by this note a friend loueth at all times saith hee Prouerbs 17. 17. It is much to the commendation of good workes that that Daniel said to Nebuchadnezzar when hee would direct him how to escape that temporall iudgement and fearefull plague that God had threatned hee telleth him this was the way Daniel 4. 24. Breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poore if it may bee a lengthening of thy tranquillitie Good workes will preuent and keepe off Gods iudgements But good workes will doe much more then so they will free the conscience from feare in the euill day they will worke peace and comfort in the heart in the day of anguish and tentation Psalme 112. 4. Vnto the vpright there ariseth light in darkenesse Prouerbs 28. 1. The wicked flee when no man pursueth but the righteous is bold as a Lyon Such a one is like a house built vpon a rocke no winds nor flouds can hurt him Matthew 7. 24 25. Therefore Paul speaking of the spirituall armour whereby wee may bee made able to stand in the euill day nameth righteousnesse for the brest-plate Ephesians 6. 14. See the experiment of this in Iob 6. 10. Yet this comfort I haue though I burne with sorrow and hee spareth mee not that I haue not denyed the words of the holy one And that maketh the Apostle say Iames 2. 13. Mercy reioyceth against iudgement The Reason why the water of life hath such vertue to quench the thirst of the soule Is for that the spirit applyeth the merits of Christ vnto the conscience A godly life assureth vs that Christ and his merits belong vnto vs indeed For to speake properly Christ onely is the refuge against this tempest and shadow against this heate as he is called Esay 25. 4. and his blood is that drinke that quencheth this thirst and satisfieth the soule Iohn 6. 55. My Flesh is meat indeed and my blood is drinke indeed and verse 35. Hee that commeth to mee shall not hunger and hee that beleeueth in mee shall not thirst It is not our owne righteousnesse that can shade vs from the heate of Gods wrath but the righteousnesse of Christ onely Therefore Paul desired that he might bee found in him not hauing his owne righteousnesse Phil. 3. 9. and Nehemiah 13. 22. Spare mee according to the greatnesse of thy mercy But forasmuch as Christs righteousnesse is without vs the spirit is that that applyeth it to vs and vniteth vs to him and a godly life is that that assureth vs that our faith is a true and liuing not a false and dead faith 1. Iohn 3. 7. Hee that doth righteousnesse is righteous euen as hee is righteous Therefore this also is said to quench the thirst In which respect good workes are also called a foundation 1. Tim. 6. 19. The Vse of this Doctrine is First for the satisfying of all men in the question betweene vs and the Papists touching good workes and for the conuincing them of slander you heare what we grant 1. That good workes are marueilously profitable godlinesse is profitable vnto all things saith the Apostle 1. Timothie 4. 8. 2. That they are also so necessary that no man can be saued without them Onely we deny first that they can iustifie vs before God secondly that they can merit heauen or a farre meaner reward then heauen is at Gods hands 2. To admonish all men to seeke grace and the feare of God 1. All men desire ioy and esteeme it the onely felicitie they abhorre sadnesse and sorrow as the diuell but be not deceiued doe what thou canst hunt after these delights as greedily as thou canst yet will God make thee one day know and feele what thou hast done for all these things God will bring thee vnto iudgement Ecceles 11. 9. and then shall thy heart be made sad Luke 6. 25. Woe bee to you that laugh now for you shall mourne and weepe 2. Oh seeke for sound and true
the Thessalonians ' 2 Thes. 1. 5. that all the sufferings he did endure were for the kingdome of God that they might not misse of that 3 When our care is to make vse of all that we heare and learne for the edifying of our selues in faith and a good conscience not to feed any humour of our corrupt nature or that we may be able to talke well but that we may practise that we heare Desire the sincere milke of the word saith the Apostle 〈◊〉 Pet. 2. 2. that ye may grow thereby That is the onely right vse that should be made of the Word to be edified in our faith as the Apostle teacheth vs 1 Tim. 1. 4. Thy word haue I hid in my heart saith Dauid Psal. 119. 11. that I might not sinne against thee In which respect also the whole truth of God reuealed in his Word is called 1 Tim. 6. 3. The doctrine which is according vnto godlinesse it tends wholly vnto this to make men godly And they that vse it to any other end peruert it dangerously vnto their owne destruction 4 When thou so receiuest the loue of the truth that thou canst resolue to suffer any thing rather than thou wilt renounce or fall from any part of Gods truth that thou knowest and art perswaded of True it is 1. A man may haue a good heart and yet use wisdome in shunning persecution and disgrace 2. The Lord in his goodnesse tendereth the weaknesse of some of his seruants so farre as that he neuer brings them to any trouble for his sake But euery one that hath a good heart resolueth with himselfe and is willing to suffer any disgrace and losse for the truths sake if God shall see good to call him to it Yea we must all be willing to contend earnestly for the maintenance of the faith Iude 4. And without this willingnesse to suffer none can be saued If any man will come after me and enioy heauen where I am to be saith our Sauiour Luke 9. 23. Let him deny himselfe and take vp his crosse daily and follow me And Luk. 14. 26 27. Whosoeuer doth not beare his crosse and come after me cannot bee my Disciple THE THIRTEENTH LECTVRE ON MAY II. MDCIX IOHN IIII. XVI XVII XVIII Iesus saith vnto her Goe call thy husband and come hither The Woman answered and said I haue no husband Iesus said vnto her thou hast well said I haue no husband For thou hast had fiue husbands and he whom thou now hast is not thy husband in that saidest thou truly WE heard the last day out of the former Verse that this Woman though now she began to conceiue better both of the person and speech of Christ than she had done before and did not only giue credit to that which Christ had said touching the water of life but was also so affected with his speech as she did desire him to giue her of that water yet did she not vnderstand his meaning but thought still that Water of life he spake of had been no other than a materiall water and therefore desired it onely in a carnall respect she had to her ease and profit Two causes there were of this her blockishnesse First That she knew Christ no better but tooke him to be an ordinary man The other that she knew her selfe and her owne estate no better but liued securely in knowne and hainous sinne Our Sauiour for all this giues her not quite ouer because of her blockishnesse and vncapablenesse but now leauing the speech of the water of life he begins to make himselfe and her owne estate better knowne vnto her To this purpose he discouers to her the most secret things that euer she did especially such as might stirre vp in her a thirst after the water of life For it appeares by her owne words to her neighbours Verse 29 39. That he had told her many other things that were vnknowne to all men But the Euangelist mentions this onely of all the secrets that he told her because in this the infinite mercy of Christ did most shine that had such respect vnto and was so carefull of the saluation of so vile a woman Now he doth not charge her with her sin in plaine termes nor deale roughly with her he cals her not Whore nor tels her at the fiâ—…st that she liued in filthy adultery for he knew in his diuine wisdome that this sharpnesse would not be needfull but hurtfull rather but first bids her go and call her husband and come againe And though he knew it well she had no husband yet did he thinke it fit to draw out so much from her owne mouth which when she had confessed then did he plainely discouer how priuy he was to the whole course of her life and tels her for the further aggrauating of her sinne that though she had had fiue Husbands yet she kept one now that was not her Husband So that these words affoord foure principall things to our consideration 1. That our Sauiour thirsting after the Saluation of this poore Woman discouereth to her her sinne and that nothing he had said before could work vpon her conscience till he tooke this course with her 2. That the sinne he did discouer vnto her was a secret sinne vnknowne to all men 3. That of all the sinnes she was guilty of when he would touch and awaken her conscience he makes choice of this sinne of Fornication and chargeth her with that 4. That notwithstanding she liued in so hainous a sinne yet he reiects her not nor deales roughly with her but he deales most tenderly with her and shewes much care and desire of her saluation First then in that our Sauiour seeking the saluation of this Woman that he might make her more capable of that he had said concerning the water of life and worke in her a true desire of it tels her of the hainous sinne she liued in We learne That they that would win soules to God must plainely and particularly discouer to men their sinnes Before I confirme this doctrine two cautions and rules are to be obserued from this example for the better vnderstanding of it 1. A Minister is not alwayes bound in plaine termes imperiously sharpely and bitterly to reproue the sinnes he knoweth by his hearers but he is bound to take that course which he seeth to be most likely to preuaile and do them good For our Sauiour here cals not this woman whore nor at the first directly tels her of her sinne that might haply haue driuen her from him but goeth about her and vseth a holy craâ—…t and cunning with her So speakes the Apostle of himselfe 2. Cor. 12. 16. For as much as I was crafty I tooke you with guile Thus dealt Nathan with Dauid 2. Sam. 12. 1. 4. He vseth a Parable and long circumlocution to make way into his heart for his reproofe He that winneth soules is wise saith Salomon Prouerbes 11. 30. And Prouerbes 15.
saith the Lord. Psal. 139 7. Whither shall I go from thy Spirit or whither shall I flie from thy presence Acts 17. 27. Doubtlesse he is not farre from euery one of vs for in him we liue and moue and haue our being 2. Because he is the Iudge of the whole World and is to iudge euery man righteously according to his workes God shall bring euery worke into iudgement saith the Holy Ghost Eccl. 12. 14. with euery secret thing whether it be good or whether it be euill For though he shall not want witnesses at that day yet it is necessary himselfe should haue perfect knowledge of all the actions of men Esa. 11. 3. He shall not reproue after the hearing of the eares Therefore Dauid Psal. 94. confuting the Atheisme of the wicked that said verse 9. The Lord shall not see vseth among other this argument to conuince them ver 10. He that chastiseth the Nations shall not be correct be that teacheth man knowledge shall not he know The vse of this Doctrine is double 1. This Doctrine if the Lord will be pleased to perswade our hearts to belieue it is most effectuall both to moue our hearts to speedy repentance for sinnes past and to restraine vs from sinne in time to come The thing that most emboldeneth to sinne is the hope of secrecy as we may see Gen. 39. 11. It is said of Iosephs Mistresse that he comming into the house when there was no body within but they two verse 12. Therefore she caught him by the garment c. True it is that there be many that are growne to that impudency that they dare speake or doe any thing whosoeuer be by They declare their sinnes as Sodome Esay 3. 9. Such a one was Absolon 2. Sam. 16. 22. Hee went in to his fathers Concubines in the sight of all Israel Such a one was the vniust Iudge Luke 18. 2. who neither feared God nor regarded man Yea that will the rather sweare and speake filthily when such are by as they know they may grieue by it as counting it a disgrace to be restrained by the presence and reuerence of any man but these are farre gone these sinne supernaturally these are in a fit of frenzie and madnesse company and mirth hath made them madd and desperate as indeed it will doe Eccles. 2. 2. For naturally and for the most part the knowledge of men will 1. Restraine them from sinning and 2. Will worke shame and trouble of mind in them when they haue sinned There are many sinnes that men would neuer commit but that they hope to keepe them secret the presence of a godly man would restraine them yea the presence of a little childe would restraine them Darkenesse and hope of secrecy is the principall encourager of men vnto most sinnes they cannot sinne securely vnlesse they may sinne in secret And in this respect amongst others all sinnes are called the workes of darkenesse Ephes. 5. 11. Therefore Iob speaking of sundry kinds of sinners saith Iob 24. 13. These are they that abhorre the light verse 15. The eye of the adulterer waiteth for the twilight and saith none eye shall see me and disguiseth his face and verse 17. If one know them they are in the terrours of death Now if the knowledge and priuitie that men haue of our sinnes bee of such force how much more would the knowledge the Lord hath of them doe it if men were fully perswaded of it For 1. A man may oft sinne so secretly that no man shall know of it but he hath the Lords eye vpon him at all times though no man seeth him God seeth him Yea hee knowes all our waies perfectly obserues them and takes notice of them so as he can neuer forget them 2. No man can possibly dislike or abhorre vs so much for any sinne as the Lord doth Iob 10. 4. Hast thou carnall eyes or dost thou see as man seeth Hab. 1. 12. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse 3. The more cunning any shall vse in concealing his sin and keeping it secret the more the Lord abhorrs him for it Thus is Achans sin aggrauated Ioshua 7. 11. They haue euen taken of the accursed thing and haue also stollen and dissembled also And so is the sin of Israel 2. King 17. 9. The children of Israel did secretly those things that were not right against the Lord their God 4 As he seeth and disliketh all our sins so he certainely will one day charge vs with them either in this life to our saluation as to this woman here by the ministery of his word as he did that poore man that was before ignorant and vnbelieuing 1. Cor. 14. 24 25. which is indeed the naturall property of the word to do it is a discerner and discouerer of the thoughts and intents of the hart as the Apostle speaketh Heb. 〈◊〉 12. or in the life to come to our confusion as he threatneth wicked men that he will doe at one time or other I will reprooue thee and set thy sins in order before thine eyes saith the Lord Psal. 51. â—…1 and Eccl. 11 9. Know thou that for all these things God will bring thee to iudgement 5. He will also bring the secretest sins of men to light one day and lay them open euen to men Pro 10. 9 He that peruerteth his way shall be knowne 1. Tim. 5. 25. They that are otherwise cannot be hid He doth oft in this life discouer Hypocrites by giuing them vp to the committing of open sins Psal. 125 5. Such as turne aside vnto their crooked wayes the Lord will leade them forth with the workers of iniquity But this shall chiefly be done in the great day of the Lord then will the Lord lighten all things that are now hid in darkenesse and make the counsailes of the hearts manifest 1. Cor. 4. 5. This is the reason our Sauiour vseth to disswade men from hypocrisie Luke 12. 1 〈◊〉 For there is nothing couered that shall not be reuealed neither hid that shall not be knowne The conclusion then of this first Vse is that we would not flatter our selues in the secrecie of our sinnes but seeke the pardon of them and pray with the Prophet Psal. 19. 12. Cleanse thou me from secret faults Seeke to haue them blotted out of the Lords Booke of remembrance that he may neuer charge vs with them And the way to obtaine that is now in the time of grace to lay them open before the Lord and to charge our selues seriously with them with penitent and humbled hearts Pro. 28. 13. He that confesseth and for saketh his sins shall finde mercy For as he to whom sinne is forgiuen shall be sure to haue his sinne couered and hidden with the Lord Psalme 32. 1. So he that by remission and repentance hath them not blotted out shall be sure to haue them laid open and brought to light and though they were
that we may truely say that though we our selues are bound to account the corruption that remaineth in vs an intolerable burden which we must be continually humbled for and groane vnder and striue to lessen and desire to be eased of as the Apostle did Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it and because it is euer budding and bringing forth in vs such fruits as are most bitter vnto vs and breed vs much woe yet the infinite wisedome and power and goodnesse of our God maketh this a great benefit to vs that we are not in this life perfectly regenerated but that the Lord suffers sinne to dwell in vs so long as we abide in this tabernacle If any man shall demand of me the reasons of this Doctrine the cause why the Lord should thus loue his Elect and be so partiall towards them that though he hates sinne in all and hates the Reprobate and damnes them for their sinne yet he hates not his Elect for their sinnes but loues them euen before there is any grace in them at all euen before they haue repented of their sinnes I can giue no other reason of it but his own good will and pleasure onely he hath mercy on whom he will haue mery saith the Apostle Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will And in this it becommeth euery mortall man to rest without inquiry any further and to say with the holy Apostle Rom. 9. 21 22. Hath not the Potter power ouer the clay What if God will doe thus 2. The respect God hath to the Sonne of his loue to whom he gaue them before the world was He hath chosen vs in him saith the Apostle Ephes. 1. 4. before the foundation of the world and verse 6. He hath made vs accepted in his beloued Now of this Doctrine I may say as the Prophet doth in another case Esay 28. 9. To whom shall we teach this Doctrine Who is fit to heare and receiue it The Apostle speakes of some that stumble at the Word 1. Pet. 2. 8. and such there haue euer beene in the Church But there is no part of the Word no truth of God that so many doe stumble at as at this Doctrine of the infinite mercy of God vnto sinners For where shall we finde a man almost that doth not abuse this Doctrine to the incouraging of himselfe to sin and to the hardening of his heart against all checke of conscience for sin yet must this doctrine so cleerely and plentifully deliuered in the holy Scripture and tending so much to the comfort of Gods people be taught though there be neuer so many wicked men that will take hurt by it The childrens bread must not be kept from them because of the dogges that will be ready to snatch it out of our hands when we breake it to them Yet before I giue the children their bread and apply this Doctrine to them vnto whom it onely belongeth I will endeauour to driue away the dogges by shewing that the profane and impenitent sinner that turnes Gods grace into wantonnesse and encourageth himselfe to sinne by the knowledge of Gods mercy hath nothing to doe with this Doctrine nor any cause at all to take comfort in it For 1. All this that is spoken in the Word of Gods mercy belongs onely to the Elect which are therfore called Uessels of mercy not to the Reprobates which are called Vessels of wrath Rom. 9. 22. 23. If thou say I may be one of Gods Elect too I answer thou mayest indeed but till thou knowest thy selfe to be so and canst finde the markes of Election in thy selfe thou canst take no comfort in this Doctrine Therefore euery where in Scripture this mercy of God is restrained to them that feare him the Scripture euery where teacheth that none else haue cause to glory in it or trust to it Psal. 118. 4. Let them that feare the Lord now say that his mercy endureth for euer And 115. 11. Ye that feare the Lord trust in the Lord. 2. This is noted by the Holy Ghost to be a fearefull signe of reprobation and that thou shalt neuer tast of Gods mercy because thou stumblest and takest occasion of being more wicked euen from the pure and holy Word of God and from the doctrine of his mercy 1. Pet. 2. 8. 3. This God whose mercy thou so much gloryest in and the doctrine of whose mercy thou dost so much abuse and Christ Iesus through whom thou trustest to finde him so mercifull will appeare vnto thee one day so terrible as thou shalt cry to the hils and rocks to fall vpon thee to hide thee from his presence Apoc. 6. 15 16. Yea this shall increase thy horrour at that day that thou hast sinned against so mercifull a God and when thou shalt discerne that he that is so infinite in mercy toward others yea haply toward such as were more notorious sinners then thy selfe hath no mercy for thee at all Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God and you your selues thrust out But to let them passe and to apply this Doctrine to such as to whom indeed it onely belongeth First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God And indeed this Doctrine is to such the foundation of all true comfort If thy sinne cannot hurt thee nothing can hurt thee neither prosperity nor aduersity life nor death the world nor the diuell For as sinne is the sting of death 1. Cor. 15. 56. So is it of euery other thing that thou hast cause to feare Now if thou be Gods Elect thou mayest be thus secure that though thy sins may make thee subiect to many a correction and scourge in this life yet shall they neuer bee able to separate thee from the loue of God or hinder thy eternall happinesse Euery man therefore that desireth to enioy this comfort must labour to make his election certaine to himselfe and that shall he doe by making his effectuall calling certaine to himselfe 2. Pet. 1. 10. And this is an argument of an effectuall calling when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes that is so to grieue for offending God by them that he can hate and forsake them For this grace of vnfained repentance is giuen to none but them that are of the Israel of God the Elect of God Acts 5. 31. And the departing from iniquity is made a certaine note of Election 2. Timothie 2. 19. So that if thou finde thy selfe able through Gods grace to repent of thy sinnes there is no cause thou shouldest feare damnation for thy sins or the losse of Gods fauour For if
and castest my words behind thee Psal. 50. 16 17. And a Bishop must be blamelesse 1. Tim. 3. 2. Yea if he haue beene heretofore infamous for any scandalous sin and haue now repented he ought not to exercise his function in that place where that infamy continueth for he must be one that hath a good report euen of them that are without lest he fall into reproach and by that meanes into the snare of the diuell 1. Tim. 3. 7. The cause why Paul by no meanes would accept of Marke to ioyne with him in his Ministery was because he had giuen offence to the Church by departing from him before Acts 15. 37 38. Yet it is no iust exception to the reproofe that is giuen because we know some faults by him that reprooues vs for then may we reiect all reproofe from men seeing the holiest Minister hath his infirmities and faults we also are men of the like passions with you say the Apostles themselues Acts 14. 15. Yea it it profitable for vs that God teacheth vs not by Angels nor by his Spirit immediately but by poore weake men that are sinners as well as we for by this meanes they may teach vs with more feeling experience and compassion then otherwise they could haue done this reason the Apostle giues why our blessed Sauiour himselfe was in all things excepting sin made like vnto vs Heb. 2. 17. that he might be a mercifull and faithfull high priest Yea say they that teach and reprooue thee be guilty not of humane infirmities onely but of grosse sinnes yet that cannot warrant thee either to refuse to heare them or to obey such reproofes as they giue thee by warrant from the Word of God for the people were bound to heare and obey the good doctrine of the Scribes and Pharisees though their workes were naught Matth. 23. 2 3. And the people of God transgressed because for the sinnes of Elyes sonnes the Priests they abhorred the offerings of the Lord 1. Sam. 2. 17. 24. The third and last of those corruptions which vsually hinder vs from taking reproof in good part is this that we take such as reprooue vs especially publikely to be our enemies or to be set on by some tale-bearers that loue vs not if he would haue come to me saith many a one and told me of my fault in priuate I should haue takenit well but this exclaiming of me and disgracing me in publike argueth no loue An example of this corruption we haue in Ahab who accounted the Prophet Eliah his enemie 1. Kings 21. 20. and those proud men spoken of Ier. 43. 2 3. who charged the Prophet that Baruch had set him on to preach so against them as he did To strengthen vs against this corruption we must consider of these foure points 1. That a man may haue his sin touched and reprooued in the Ministery of the Word when the Minister intends not to touch him nor so much as knowes of his sin as it was with that man that came to heare the Prophets he was conuinced of all he was iudged of all and had the secrets of his heart which were vnknowne both to the Prophets and to all other men made manifest to him 1. Cor. 14. 24 25. We vse not to busie our selues in inquiring curiously or maliciously into your faults nor entertaine tale-bearers but may say to you as the Prophet The Lord teacheth vs and shewes vs your practises and makes vs able to meet with them when wee thinke not of you Ierem. 11. 18 19. 2. That when a mans offence is knowne and scandalous to many the Minister is not bound to admonish him in priuate but may without malice reprooue it publikely for so did Iohn deale with the Pharisees and Sadduces Matth. 3. 7. and Paul euen with Peter himselfe Gal. 2. 14. and we haue an expresse commandement for it 1. Tim. 5. 20. them that sin publikely and notoriously he meanes rebuke before all that others also may fearâ—… 3. Though the sinne be priuate and knowne to no more but the Minister himselfe it may oft-times be much fitter for the Minister to touch and reprooue it in his publike Ministery then to admonish the party in priuate prouided that he so touch the sin as he touch not nor note the person And that for these three reasons 1. Howsoeuer most men will bragge how well they would take it to be admonished in priuate yet they that will try it shall finde there be very few that will take it well 2. There is much more power and authority in such publike reproofe as I haue spoken of then in any priuate because of the promise Christ hath made to be with his seruants in the execution of all the parts of their Ministeriall function Matth. 28. 20. 3. By such a publike reproofe many others may receiue profit which is the reason the Apostle giueth of that commandement 1. Tim. 5. 20. 4. If his reproofe be according to Gods Word thou oughtest to receiue it whatsoeuer his affection be that deliuers it yea thou shouldest count it a dangerous sin for thee thus to censure and iudge of the Preachers affection when thou canst not iustly blame his doctrine and so the Lord speakes of it as of a great sin Hos. 4. 4. this people are as they that striue with the Priest This Doctrine serueth also for reproofe and to discouer the vnsoundnes and hypocâ—…isie of most men Ought euery Christian to loue his Minister with more then an ordinary loue and that for this cause because he vseth to admonish and reprooue him will he that hath any wisedome or grace in him loue the man the better that rebuketh him is it not possible for any man truely to haue repented of any sin that hates and stormes against him that dislikes and censures his sin then surely are most men far from grace and far from true repentance For there is many a man like Ahab who though they acknowledge their Minister to be the faithfull seruant of God as he did Micaiah yet hate him onely because he prophecies not good to them 1. King 22. 8. And generally the people hate the Ministers of the Word onely for doing this worke and duty of their Ministry they hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Am. 5. 10. yea though they giue them no other occasion at all I haue neither lent on vsury nor men haue lent to me on vsury that is I neuer had to doe with them about any worldly occasions yet euery one of them doth curse me saith the Prophet Ier. 15. 10. Now I would haue such men to know that it is not the committing of any sin how hainous soeuer that makes their case so desperate or is so certaine a signe of their perdition as this that they despise admonition Better is a poore and a wise childe then an old and foolish King who will no more be admonished saith Salomon Eccl.
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
by any fault he hath made himselfe worthy of punishment Deut. 25. 3. Matth. 18. 10. See that ye despise not one of these little ones but specially to the congregation of Gods people when they are assembled to serue him This reason the Apostle giues against certaine abuses in the congregation of Corinth 1. Cor. 11. 22. haue ye not houses to eate and drinke in he might haue said if he had liued amongst vs to sleepe in to talke and laugh in despise ye the Church of God 2. The presence of the holy Angels which as they haue a charge from God to minister and doe seruice to his people Heb. 1. 15. and to pitch their tents about them Psal. 34. 7. so specially at that time when they are assembled together to serue the Lord. This was figured to Gods people vnder the law The curtaines that the Tabernacle was made of were full of Cherubins Exod. 26. 1. So were the walls of Salomons Temple round about 1. King 6. 29. to typifie the presence and attendance of the holy Angels vpon the whole Church and body of Gods people for their protection and safety as at all other times and in all other places so specially in their Church assemblies This reason the Apostle giues why women should haue modest attire in the congregation 1. Cor. 11. 10. The woman ought to haue power on her head because of the Angels 3. The presence of the Lord himselfe who though he be euery where Ier. 23. 24. Doe not I fill heauen and earth saith the Lord Acts 7. 48. The most high dwelleth not in Temples made with hands yet is he in a speciall sort present in the congregation of his people as is euident by those two promises made by our blessed Sauiour Matth. 18. 20. and 28. 20. In which respect the publike worship of God is called the face and presence of God Psal. 105. 4. and 42. 2. And Cain being for his murder depriued of the benefit of Gods publike worship complaines he should now be hid from his face Gen. 4. 14. That is the reason of Dauids desire to dwell in the house of the Lord all the daies of his life Psal. 27. 4. That I may saith he behold the beauty of the Lord. And Psal. 48. 9. We waite for thy louing kindnesse O Lord in the midst of thy Temple The place of Gods publike worship vnder the Law is called the glorious Sanctuary Psal. 26. 2. because the glory of the Lord did sensibly appeare in the Tabernacle Exod. 40. 34. and the Temple 1. King 8. 10. And the Assemblies of Gods people now may as well be called glorious because the glory of the Lord appeares also in them though not so sensibly yet no lesse comfortably and effectually as is plaine by that comparison the Apostle makes betweene that ministry and worship of God that was vnder the Law and this that is vnder the Gospell and by his preferring this for glory and excellencie far aboue the other 2. Cor. 3. 8 9. 11. Lecture the sixe and twentieth September 19. 1609. THe Vse that is to be made of this Doctrine is 1. For Exhortation 2. For reproofe 1. To exhort all men that they would learne to carrie themselues reuerently in all the parts of Gods worship and seruice specially in his publike worship And that ye may learne this the better I will giue you certaine rules out of Gods Word for your direction in this case And these rules shall be of three sorts 1. Such as belong in common to the whole worship of God 2. Such as concerne the publike worship of God in generall 3. Such as are particular and concerne the seuerall parts of that worship we doe vnto God in the publike assemblies And of those rules that are common to the whole worship of God this is the first 1. We are not bound to vse all the same gestures in Gods worship now which we reade in Scripture were of vse among Gods people but such as by which in the Countrie where wee liue men are wont to expresse their reuerence vnto their Superiours For this we finde was the rule the faithfull haue followed in all ages We reade that Ioshuah and the Elders of Israell when they had receiued the foile at the siege of Ai and came before the Arke of the Lord to pray they rent their cloathes and put dust vpon their heads Iosh. 7. 6. And Hezekiah when he came into the house of the Lord to pray at that time when Senacharib besieged Ierusalem rent his cloathes and put on sackcloth Esay 37. 1. Now none of these ceremonies and fashions were peculiar vnto Gods worship or appropriated thereunto but such as in their common vse and custome men in those times and countries did vse to expresse their griefe by For rending the cloathes and putting dust and ashes on the head we haue an example in Tamars case 2. Sam. 13. 19. and for putting on sackcloth in Benhadads seruants 1. King 20. 31. So we reade Iosh. 7. 6. that in prayer he and the Elders fell downe to the ground on their faces So did our Sauiour Matth. 26. 39. But this gesture was not peculiar to Gods seruice but such as was taken from the ciuill vse of those times and countries to expresse their reuerence to their Superiours in that manner as we see in the example of Ruth Ruth 2. 10. So their teachers were wont to sit when they taught the Scribes Matth. 23. 2. Our Sauiour Matth. 5. 1. and 13. 2. and 26. 25. Luke 5. 3. and 4. 20. Iohn 8. 2. the Apostles Acts 8. 11. vpon the same ground doubtlesse because in ciuill vse men were wont by that posture of their body to expresse that which they did in their places they did with authority and not as priuate men as appeares by that phrase so often vsed Psal. 69. 12. Pro. 28. 1. King 29. 27. 2. The second rule that concernes our reuerent behauiour in the whole worship of God is this More liberty may be taken in priuate and secret duties of Gods worship then in publike and that both in the vse of outward gestures and in forbearing the vse of them 1. Knocking of the breast â—…s Luke 18. 13. in a priuate prayer though the place were publike lifting vp the eyes and hands to heauen sighing and groaning and shedding of teares vse of the voice yea extention of it by crying and roaring may fitly be vsed in secret prayer but not so in publike because danger and appearance of hypocrisie may be in it if we vse these before others if we goe beyond the rest of the congregation therein therefore our Sauiour Matth. 6. 16 17. chargeth vs carefully to conceale from men all shewes and appearances of our priuate deuotion Therefore Nehem. 2. 4. Nehemiah prayed but vsed no gesture 2. In secret prayer we may pray in our bed lying all along and on horse back and at our tables sitting but in the congregation to do
verse 20. See another proofe of it in the example of the hearers Neh. 8. 5. When Ezra opened the booke to reade the Scriptures all the people stood vp But when they heard the Sermons they were wont to sit Ezek. 33. 31. My people sit before thee and heare thy words If you aske what reason there is for this seeing 1. The people of God doe out of doubt receiue more profit and comfort by the Word preached then by the Word read faith comes by hearing saith the Apostle Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishnesse of preaching to saue such as doe belieue 2. God workes more mightily by the preaching of the Word then by the Word read When Paul saith Rom. 1. 16. That the Gospell is the power of God vnto saluation what meaneth he by the Gospell surely the preaching of the Gospell as appeares vers 15. I answer that though this be so yet is the Word read in it selfe of farre greater excellency authority and certainety then the Sermon of any Preacher in the world For 1. It comes more immediatly from God all Scripture is giuen by inspiration of God 2. Tim. 3. 16. And though it be translated by men yet is there in it farre lesse mixture of humane ignorance and infirmity then in preaching While the Word is read we are sure we heare God speaking vnto vs and that it is the truth that we heare But not alwaies so when man preacheth for the best man is subiect to errour Rom. 3. 4. and 1. Cor. 13. 9. We know in part and prophecie in part 2. The Word that is read is the foundation of all Sermons and the very Touch-stone whereby they are to be tried To that which we heare read simple and absolute obedience is due without any question made of the truth and certaintie of it so is it not to that we heare preached further then we finde it agreable to the written Word Acts 17. 11. They of Berea are commended for examining that which the Apostles themselues did teach And a commandement is giuen vs 1. Thess. 5. 11. to prooue that we heare and comparing that with verse 20. it is plaine that in doing so we shew no contempt to our Teachers So you see the custome of our Churches in sitting bare while the Word is read is grounded vpon good reason and warrant from the Word of God and such as it well becomes euery one of Gods people to conforme themselues vnto 4. I haue beene long in directing what outward behauiour should bee in these three exercises In the three following I will be the briefer In singing of Psalmes though we should respect the matter more then the Tune or Musicke and vse the Tune onely as a meanes to stirre vp and encrease good meditations and affections in our soules Col. 3. 16. Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs Yet is there for the reuerence of this part of Gods worship due respect also to be had of keeping the Tune And as they shew contempt to the ordinance of God that sit mute and ioyne not with the Congregation in it so doe they also that by not keeping the Tune doe disturbe and breede confusion in the Congregation It is said of those that sung in the Temple that they sung as if they had beene all but one man making one sound to be heard in praising the Lord. 2. Chron. 5. 13. 5. In the time that either of the Sacraments are administred we haue partly learned how we should behaue our selues by that which we haue already heard For in the administration of both the Sacraments the greatest part of the time is spent in prayer and in reading of the Word and in singing of Psalmes But besides all this that hath beene said this one direction is peculiar to the Sacraments that we must vse the helpe of our eye and behold that which is done in the Administration of the Sacraments we must be hold when the Water is applied the Bread broken the Wine powred out and giuen In the other parts of Gods seruice the Lord teacheth and helpeth our edification by the vse of our eare in this by the vse of our eye also In which respect also the Sacrament is called a visible word When Moses tooke the bloud of the Sacrifice and sprinkled it vpon the people he bad them behold the bloud of the couenant which the Lord made with them Exod. 24. 8. 6. When the blessing is pronounced by the Minister of Christ at the end of Gods publike worship and dismissing the Congregation The people in reuerence to the Lord whose blessing they are to receiue thereby should stand vp When Salomon who in that was more then a King blessed the Congregation of Israell it is precisely noted by the Holy Ghost that the gesture the people vsed while Salomon gaue the blessing was standing 1. King 8. 14. 2. Chron. 6. 〈◊〉 and all the Congregation of Israell did stand Thus haue I finished the first Vse of this Doctrine touching the outward reuerence due to the Sanctuary and giuen you directions out of Gods Word how yoâ—… should carrie your selues in his publike worship Lecture the eight and twentieth October 10. 1609. IT remaines now that I come to the second Vse and that is for reproofe of such as beare no reuerence but shew open contempt to the publike worship of God And I finde three principall faults in this kind 1. The neglect that is had of the place it selfe where our Church assemblies are kept I meane of our Churches and Temples 2. The refusing to be present and to ioyne with the assembly in Gods worship 3. The vnreuerent behauiour and contempt that is done to Gods worship by them that vse to bee present at it 1. It is a sinne and contempt done to Gods publike worship when our Churches are spoiled and defaced The Prophet complaining of the enemies of Gods people Psalme 74. 10. that they did blaspheme Gods name that they blasphemed and reproched the Lord verse 18. he giues this for one reason of it verse 8. that they burnt vp the Synagognes of God Yea it is a sinne and contempt done to Gods worship when there is not care had that they be decently and comely kept and maintained I haue already granted that it hath beene the folly and superstition of the Papists to thinke that their Temples could neuer be for the building and furniture stately and glorious enough And if any shall obiect for their superstition the glorie and statelinesse of Salomons Temple I answer the comparison and proportion will not hold betweene that Temple and ours but betweene the Synagogues that the Iewes had and our Churches By reason of three notable differences that are as I then shewed you betweene the Temple at Ierusalem and our Temples yet may we truely say that as superstition made the Papists too carefull and bountifull so prophanesse and
sing and giue praise doubtlesse we should finde more comfort and edification thereby then we doe 2. They sin against the Congregation and hinder the profit and edification of others One chiefe cause doubtlesse why so many offend this way is because they see such and such that are their betters and haue more knowledge then they vse to doe so In so much as let vs teach men their duty in this neuer so plainely out of Gods Word we shall neuer be able to reforme many till some of you giue better example When the people answered Ieremie so desperately the word that thou hast spoken vnto vs in the name of the Lord we will not heare it of thee Ier. 44. 16. The reason is giuen vers 17. that they had the example of their Fathers and Princes and husbands to iustifie that they did Besides many comming so late giue occasion of distraction and drawing away the minds of others from that part of Gods seruice that is in hand And this may seeme to be one reason why there is such a speciall charge giuen to the Prince aboue others that he shall neither come into Gods House after the people are assembled nor goe out before them Ezek. 46. 10. Because if he should come or goe by them while they are at any part of Gods seruice though it be while they are vpon their knees at prayer vnto God they would be readie to leaue the seruice of God and rise vp to doe reuerence to the Prince how vnfit soeuer it be for them to doe so 3. They sinne against the worship of God it selfe For as the forwardnesse in comming betimes to Gods seruice argueth our reuerence we beare to it and delight we take in it so our comming so late must needs argue the contrary 'T is noted for a property of Gods people that they came willingly at the time of the assembly Psal. 110. 3. And the Holy Ghost speakes it to the praise of Hezekiah 2. Chron. 29. 20. that vpon the day that he was to doe publike worship in the House of God he rose early Certainely by this example we should learne that they that cannot in a short time be ready to come to Gods House but haue much to doe in the morning they should rise earlier on the Sabbath and on such dayes of publike exercise then on other dayes 2. Chron. 29. 36. It is said to haue beene a great comfort to Hezekiah to see with what readinesse and forwardnesse the people came to the House of God And as that was so to him so on the contrary it is a iust cause of complaint and griefe to the godly to see the backwardnesse of the people now adayes in comming to Gods House Besides looke what part of Gods seruice we refuse to yeeld our presence to to that we doe a contempt and shew abase estimation we haue of it And in esteeming basely of the least part of Gods seruice vsed in the Congregation we shew contempt to God For there is nothing done in our assemblies but by his ordinance as I haue proued to you at large not long since So that I may conclude as 1. Thess. 4. 8. He that despiseth these things despiseth not man but God If any man shall say though this be a fault it is but a small fault and therefore it is no great matter though he vse it still notwithstanding all this I haue said against it I would wish him to consider these fiue points 1. That he that giues himselfe liberty wittingly and willingly to continue in the least sin hath obtained the pardon of no sin Iames 2. 10. He that keepes the whole Law and failes in one point is guilty of all 2. This is a sin against the first Table that immediatly concerneth God himselfe and therefore cannot be a small sin Matth. 22. 28. The first is called the first and great command ment 3. It is a publike and scandalous sinne and no sinnes that are publike and scandalous vnto others can be small sinnes The Lord giues this as a reason why he so sharpely punished Moses and Aaron for not belieuing his promise of giuing water out of the rocke because it was in the presence of the children of Israel that they shewed this infidelity Num. 20. 12. It was a publike and a scandalous sin 4. Though it seeme a small sinne to come after the beginning of Gods seruice and goe before it be ended yet the roote from whence this growes is a despising and an vnreuerent estimation of Gods ordinance as I haue already prooued and that is no small sinne The Lord when he would make knowne to Dauid the hainousnesse of his sinne calls him to the consideration of this bitter root from whence it grew 2. Sam. 12. 10. The sword shall neuer depart from thine house because thou hast despised mee and taken the wife of Vriah 5. Though this sin were small when you committed it of ignorance it cannot be small now it is thus reuealed to you by the Word to be a sin and you shall commit it against knowledge Iames 4. 17. To him that knoweth how to do well and doth it not to him it is a sin with a witnesse as we say 1. Sam. 15. 23. Rebellion is as the sinne of witchcraft and disobedience or repugnancy to the will of God is wickednesse and Idolatry 3. The third and last sin that I told you was to be reprooued by the Doctrine is the vnreuerent behauiour and contempt that is done to Gods worship by them that vse to be present at it Three sorts of people I find that are to be blamed in this kind 1. Such as admit to all the priuiledges of the Church them that are scandalously profane and wicked men 2. Such as ioyne with vs in Gods seruice and shew not the outward reuerence that becommeth them in it 3. Such as being present doe shew themselues openly prophane and contemners of Gods Sanctuary and seruice 1. It is a great contempt done to Gods publike worship when all without difference are admitted to the priuiledges of the Church as if they had equall interest in them with the people of God When such as are knowne to the Congregation to haue committed whoredome haue their children instantly admitted to Baptisme no necessity on the infants part requiring hast before themselues haue giuen satisfaction to the Congregation by their repentance when such as are knowne to the Congregation to be ignorant malicious vncleane vniust persons drunkards and blasphemers are admitted to the Table of the Lord when the House of God is made as a common Inne that receiues guests of all sorts to come into it and entertaines all alike The gates of Gods House are called the gates of righteousnesse none should presume to enter into them but such as in profession and endeauour are righteous men Psalme 118. 19. 20. Open yee vnto me saith Dauid the gates of righteousnesse that I may goe into them
certaine and infallible note of the true Religion The old way is called the good way Ier. 6. 16. The true Religion is the most antient Religion So the Prophets that seduced Gods people to Idolatry are said to haue caused them to stumble in their way from the antient wayes Ier. 18. 15. So the Idolatry of the Iewes is disgraced by this note that it was new Deut. 32. 17. They serued new gods newly come vp And the true Church of God is called The antient people Esay 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod But that is onely truely ancient in matters of Religion which was from the beginning It is not the continuance of a thousand or two thousand yeares that can make any thing in Religion truely antient but it must be from the beginning or it is not truely antient The Gospell is called an eternall Gospell Apoc. 14. 6. And so Iohn commends his Doctrine 1. Iohn 1. 1. to be that which was from the beginning So our Sauiour giues this rule to try a truth in Religion by Matth. 19. 8. From the beginning it was not so And the Apostle 1. Cor. 11. 23. grounds his Doctrine of the Sacrament and the direction he giues to the Church about it vpon the first institution of it That is truely antient in matters of Religion that can fetch his originall from him that is called the antient of daies Dan. 7. 9. That is from God himselfe and his Word That that is deriued but from men is of no antiquity in this case So the Lord in that place I cited euen now Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come vp though they had continued in the world many hundred yeares For Abrahams ancestours were Idolaters Iosh. 24. 2. because it was but the deuice of man and had not warrant from his Word That which is grounded vpon the authority of the Prophets and Apostles which wrote by diuine inspiration that and that onely hath true antiquitie for it which made Iohn say 1. Ioh. 2. 7. The old commandement is the Word So that whatsoeuer Doctrine is taught and confirmed by the authority of the Word though it may seeme new to men because they neuer heard of it before yet it is not new in it selfe neither can they that teach or receiue it be iustly called Nouellists or new-fangled men It was no innouation or new-fanglednesse in Nehemiah to celebrate the feast of the Tabernacles Nehemiah 8. 17. Though it had beene out of vse from the daies of Ioshua vnto that time because it had the warrant and authority of the Word of God And whatsoeuer Doctrine is taught or custome receiued in the Church without the warrant and authority of the Word though it could be prooued to haue beene taught and receiued one thousand sixe hundred yeares agoe by such and such famous men and antient Churches yet it is a noueltie and hath no true antiquity to commend it vnto vs. 2. As we haue this to say for antiquitie so say we also of our forefathers that there are certaine Fathers whose example ought to be of great authority with vs in matters of Religion Remember the dayes of old saith the Lord Deut. 32. 7. Consider the yeares of so many generations aske thy father and he will shew thee thine elders and they will tell thee And Iob 8. 8. Inquire of the former age and prepare thy selfe to search of their Fathers And it is oft noted as Deut. 32. 17. Ier. 44. 3. and 194. to aggrauate the sinne of the Iewes that they serued new gods newly come vp gods whom their fathers knew not So that if we should walke in a new way that our elders and forefathers had not walked in we had iust cause to feare we are not in the right way Our Sauiour directing his Church how to finde the right way bids her obserue the steps of the old flocke Cant. 1. 8. and Ierem. 18. 15. He calls the false way a way that was not trodden But these Fathers that should be of such authority with vs in matters of Religion are they onely that haue followed the direction of the word Amon is blamed for forsaking the God of his fathers 2. Kings 21. 22. Yet walked he in the way of his owne father and of most of his ancestors Yea it is expressely said that he did euill in the sight of the Lord as his father Manasses did verse 20. How is it then said that hee forsooke the God of his fathers The reason is rendered in the same place verse 22. because he walked not in the way of the Lord. Those are the fathers we are to haue respect vnto in the matters of Religion that walke in the way of the Lord and none but they So that as our Sauiour saith Matth. 12. 50. Whosoeuer shall doe my fathers will which is in heauen he is my brother and sister and mother So may we truely say that all the godly that in former ages haue walked in the way of the Lord they were our fathers And though that we did know none of our owne ancestors that professed the Religion that we doe Yet so long as we professe no other Religion then the Patriarches Prophets and Apostles did and many other holy men that haue liued since the Apostles times we cannot iustly be said to haue forsaken the God of our fathers or to be of any other Religion then our forefathers were of 3. In some cases there is great respect also to be had to the example euen of our naturall parents It should be a great bond for a Christian to keepe him in the loue of the truth when his owne parents and ancestors haue beene louers and professors of the true Religion This is noted to the praise of Azaria and Iotham 2. King 15. 3. and 34. They did vprightly in the sight of the Lord according to all that their fathers did That is the reason why Paul puts Timothie in minde of the piety that was both in his mother and grandmother 2. Tim. 1. 5. And a double condemnation shall doubtlesse fall vpon such as haue had religious parents if themselues become either Papists or prophane men This is noted to the shame of the Israelites Iudg. 2. 17. That they turned quickly out of the way wherein their fathers walked obeying the commandements of God but they did not so And Iehoram the King of Iudah receiued a writing from Eliah the Prophet threatning extreame vengeance against him because he had not walked in the wayes of Iehosaphat and Asa hauing so good a father and so good a grandfather that he yet became himselfe so vngratious a man 2. Chron. 21. 12. 14. 4. Some authority and religious respect is also sometimes to be giuen euen to the customes and fashions of the places where we liue Paul alleadgeth the custome of the Churches to stoppe the mouth of contentious
their life time might yet find mercy with him specially in the most fundamentall point of faith the doctrine of iustification at the houre of death which we haue no cause to doubt of not only because the Scripture hath reuealed that the Lord vseth to call some at the last houre Matth. 20. 6 7. But because we find by experience that euen now adayes though men be now farre more obstinate and more setled in Popery then our forefathers could be as hauing stronger meanes to corrupt and poyson them then they had and though their sinne be farre greater then the sinne of our forefathers was because they sinne against the light that is so clearely reuealed yea many of them in Apostasie from the truth they had formerly professed Yet euen now adayes many Papists finde that mercy with God as to renounce Popery at the houre of their death in that maine doctrine of iustification by workes 3. We haue the rather cause to hope and iudge that our forefathers many of them did finde that mercy with the Lord because we know by those monuments of pietie that they left behind them that they had the zeale of God in them which is a good ground of hope as we may see Pauls hearty desire and prayer to God for Israel was that they might be saued because they had the zeale of God Rom. 10. 1 2. 4. Say the Papists could certainely prooue that our ancestors did both liue and die Papists yet is it no vndutifulnesse in vs to swerue from their example in that wherein we are sure they swerued from the Word of God and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case as we haue heard 3. For the discouering of the weake foundations that most Papists haue to build their conscience on in the matter of their Religion which is no more but this that their parents and ancestors were of that faith and not Papists onely but euen the greatest part of ignorant people haue no other ground for many things they hold in Religion but onely this the custome of their neighbours and of their forefathers 4. For the conuincing of Popery to be a false Religion euen by this their owne argument that it is a new Doctrine and hath no true antiquity to commend it vnto vs. 1. We are well able to shew that many of their errors were not receiued into the Church 600. yeares after Christ. Wee are able to name the first authors of many of their corruptions 2. Though we could not prooue they sprung vp since the Apostles times nor name the time when they first were broached it would not follow from thence that their Religion is the faith that was first deliuered by the Apostles For 1. Many heresies began in the Apostles dayes 1. Iohn 2. 18. and 4. 1. yeá of Popery it is said that it began to worke then 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error that they vse to creepe in so priuily that they cannot easily be spied or discerned Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And aboue all heresies Popery is called a mystery Thess. 2. 7. No maruell therefore though men could not discerne when first it began to worke 3. There be many grosse errours that haue beene held in the Church as the Papists themselues will confesse the first author whereof can not be named 4. The Reason is euident why the errours of Popery were not easily discerned at the first nor opposed because they many of them especially carried so great shew of holinesse and were haply first broached by such as were esteemed holy and good men 1. Timothy 4. 3. They teach lyes through hypocrisie 3. Though we had no other reason to prooue their Religion to be new this is sufficient that it is not grounded vpon the holy Scriptures THE TWO AND THIRTIETH LECTVRE ON NOVEMBER XXI MDCIX IOH. IIII. XXI XXII XXIII Iesus said vnto her woman beleeue mee the houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father Yee worship that which ye know not wee worship that which wee know for saluation is of the Iewes But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him THese words containe the answer that our Sauiour giueth vnto that question and doubt which the woman of Samaria had propounded to him in the former verse Her question was as we haue heard concerning the place of Gods worship yet not concerning the place of Gods morall worship for she knew well enough that the Iewes vsed to pray and to reade and preach not in Ierusalem onely but in all their Synag gues But her question was concerning the place of Gods solemne worship which stood in sacrifices and other ceremonies appointed in Moses Law which the Iewes held might be performed onely in Ierusalem the Samaritans only in the Temple they had vpon mount Gerizim This she being ignorant and superstitious esteemed to be the onely worship of God And concerning the place where this worship was to bee performed she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts First concerning the place of Gods worship which shee desired to be resolued in and that is set downe verse 21. The second concernes the worship itselfe which she did so highly esteeme of and that is set downe in the three verses following The summe of the first part of his answer which is contained in this 21. verse and concernes the place of Gods worship is this that though the time had beene that the Iewes by good warrant of Gods Word had held Ierusalem and the Temple there and the Samaritans out of their superstition had held mount Gerezim and the Temple there holier then any other place in the world besides and that the worship done there euen for the place sake was more acceptable to God then if it had beene done in any other place yet the time was now at hand that all difference of places for Gods worship should bee taken away and this partition-wall that was betweene the Iewes and the Samaritans and all other nations should be broken and that therefore there was no cause she should trouble her selfe about the place of Gods worship to know whether of the two places were the holier or the better to serue God in And this he is not content barely to affirme but confirmes it to her by a vehement asseueration Woman belieue mee this is so For the interpretation of the words and clearing them from all obscurity we must obserue 1. That by the houre he speakes of here he meanes the iust time and moment that God in his eternall counsaile had set for the abrogation of the ceremoniall Law and that was
Sonne will reueale him Matth. 11. 27. And the meanes whereby Christ reuealeth and makes his Father knowne vnto vs is the Word Iohn 17. 6. I haue declared thy name to the men that thou gauest mee out of the world verse 8. For I haue giuen vnto them the Word which thou gauest mee 2. For the second branch Whatsoeuer is not done of faith that is vpon a perswasion wee please God in it is sinne Rom. 4. 23. Now faith is grounded vpon the Word And how can a man be perswaded he pleaseth God in that seruice hee doth to him vnlesse he haue his Word for it For if we follow our owne good intent while we thinke we please God we may most highly offend him the Iewes when they killed the Apostles thought they did God good seruice Ioh. 16. 2. and so did Paul when he was exceedingly mad against the faithfull and compelled them to blaspheme Acts 26. 11. and he saith that this was then the height of his zeale he persecuted the Church Phil. 3. 6. The First Vse of this Doctrine is to teach vs 1. To esteeme this a singular prerogatiue that the Lord hath not suffered vs to walke in our own wayes Acts 14. 16. But to be thankefull that we haue the Word and to make our vse of it This was the chiefe preferment of the Iew aboue the Samaritan and all others Romanes 3. 1 2. If any want this the god that they serue is not the true god but an Idoll and fancie of their owne 2. Chron. 15. 3. They worship they know not what whereas wee haue a comfortable assurance that the worship wee doe pleaseth God 2. If therefore thou desire to serue and please God let this bee thy first care to liue vnder a good Ministry and to get knowledge Israel was without the true God while it was without a teaching Priest and without the Law 2. Chron. 15. 3. all the deuotion that ignorant people vse is but the Sacrifice of fooles till they be ready to heare and willing to be instructed that way Eccles. 5. 1. Therefore also the Lord complaineth Hos. 4. 6. that there is an ignorant Priest that cannot instruct them the people perish for want of knowledge 3. Count it thy wisedome to cleaue so precisely to the Word as in the maters of Gods seruice not to doe any thing which thou canst not finde warranted by the Word Psal. 119. 31. I haue cleaued to thy testimonies O Lord confound me not 4. Conceiue no otherwise of God then he hath reuealed himselfe in his Word Now if we apply this to our selues wee shall finde that the most of our people are in no better case then the Samaritans were who worshipped they knew not what 1. Indeed we haue the whole Word of God and so had not they But is our case euer the better for that No surely it is so much the worse they wanted it we haue it and contemne it We count it no prerogatiue to haue it wee make no benefit of it wee reade it not wee seeke not the knowledge of it we care not what Ministrie wee liue vnder we count it no benefit to liue vnder an able Ministrie Heb. 2. verse 3. How shall we escape if we neglect so great saluation 2. Though they doe ioyne with Gods people in his true worship yet doe they it not vpon this ground that they know by the Word God will be thus serued But the rule they follow is either first the commandemâ—…nt of men as it is said of the Pharisees Matth. 15. 9. or secondly the custome of the place where they liue as we read the Samaritans of old did 2. Kings 17. 40. or thirdly their owne good meaning contrary to that commandement seeke not after your owne heart Numb 15. verse 39. The second Vse is to iustifie our Religion against the Papists For it is euident wee may truely say to them as our Sauiour doth heere Yee worship that which yee know not wee worship that which wee know 1. It is not possible they should haue any assurance that they please God in that seruice they doe vnto him how confident soeuer they seeme to be because they doe not worship God according to his Word 2. While they thinke they worship God they worship the diuell Of them certainely that is spoken Apoc. 9. 20. And the remnant of men which were not killed by these plagues repented not of the workes of their hands that they 〈◊〉 not worship diuells and Idols of gold and siluer and of brasse and of stâ—…ne and of wood which neither can see nor beare nor goe For if the Israelites in Aarons and Ieroboams time were truely said to worship diuells when they worshipped the true God vnder the similitude of a molten Image then is their worshipping of Images no better then Idolatry and worshipping of diuells notwithstanding that they say that they neither worship the Image it selfe nor any false god in or by it The worshipping of the Virgin Mary as well as the worshipping of Venuâ—… or any of the heathen gods the kneeling before the picture of God the Father or Christ crucified as well as the kneeling before Baal is a worshipping of diuells Lecture the fiue and thirtieth December 12. 1609. IN this Verse as we haue heard three things offer themselues to our 〈◊〉 1. The fault he findeth with the Samaritans worship Yee worship that whâ—…h yâ—…e know not 2. The commendation he giues to the Iewes worship wee worship that wee know 3. The reason whereby he iustifieth this commendation hee giues to the Iewes For saluation is of the Iewes It followeth now that we proceed to the two last points contained in these words Wee worship that we know for saluation is of the Iewes In which words for the helpe of our memory and vnderstanding three things are to be obserued 1. That Christ prof sieth of himselfe that he worshipped God 2. That he worshipped God as the Iewes did 3. That he affirmeth saluation is of the Iewes Then the first Doctrine that we haue here to learne is this That our Sauiour himselfe though he were the Sonne of God did vse when he was here on earth to serue and worship God 1. He was wont diligently to frequent the place of publike prayer Luke 4. 16. Hee went into thâ—… Synagogue on the Sabbath day as his custome was 2. Hee was wont to vse prayer in his owne family Luke 9. 18. As hee was alone praying his Disciples were with him 3. He was wont alwayes at his meales to giue thankes and pray to God for his blessing vpon the creatures and that not onely when he was to worke a miracle Matth 14. 19. Hee 〈◊〉 vp to heauen and blessed the food that was prepared that is gaue thankes and prayed but ordinarily Luke 24. 30. As hee sate at table hee tooke the bread and gaue thankes 4. Besides all these kinds of prayer he was wont to pray in secret
the persecution which rose about Stephen trauelled as farre as Phenice and Cyprus and Antioch preaching the Word to none but vnto the Iewes onely Yea Paul and Barnabas though they went vnto the Heathen Gal. 2. 9. yet in euery place where they came they first offered their Ministry and preached vnto them Acts 13. 5. and 14. 1. and 17. 1 2 17. and 18. 4. And if they had not reiected it it had neuer beene preached to the Gentiles Acts 13. 46. It was necessary that the Word of God should first haue beene spoken to you but seeing yee put it from you loe we turne to the Gentiles Rom. 11. 11. Through their fall saluation commeth to the Gentiles and verse 28. Concerning the Gospell they are enemies for your sake The poore the maimed the halt and the blinde had neuer beene admitted to the feast if the guests that were first bidden and for whom the feast was prepared had not refused to come Luke 14. 21. 2. As the Gospell was first offered to them so though many of them reiected it yet they were the first that imbraced it The first Church that euer receiued the Gospel the Doctrine the Sacraments the discipline of the New Testament was the Church of the Iewes it is the power of God vnto saluation to euery one that beleeueth to the Iew first Rom. 1. 16. yea you shall not finde any one place where the Apostles preached with so great successe and increase of the Church as they did at Ierusalem and among the Iewes Acts 2. 41. 44. 3. All the Churches of the Gentiles conformed themselues vnto the Church of the Iewes and esteemed the Church at Ierusalem as the mother Church and gaue speciall honour and respect vnto it To the Church at Ierusalem as to the mother Church and chiefe Church in all the world other Churches were wont to resort for their direction and for the deciding of such controuersies as did arise amongst them Acts 15. 2. So when Agabus had signified to the Church at Antioch what a dearth would come vpon the whole world Acts 11. 28. The Disciples determined to send reliefe to the brethren in Iudea verse 29. Why to them rather then to any other Surely because of the chiefe respect they knew was due to that Church aboue all others See the like care in the brethren of Macedonia and Achaia Rom. 15. 26. And marke the reason that is giuen verse 27. Their debters they are Why so because they receiued the Word and worship of God from them 4. Yea all the Churches of the Gentiles receiued the Gospell from the Church of Ierusalem and were deriued from that Church For euen as the Lord had foretold by his Prophets Psal. 110. 2. The Lord shall send the rod of thy power out of Zion And Esay 2. 3. The Law shall goe from Zion and the word of the Lord from Ierusalem so was it fulfilled For as the Apostles that conuerted the Gentiles were all Iewes so in Ierusalem they receiued the gift of the Holy Ghost whereby they were fitted to instruct the Gentiles Acts 1. 4. And it is expresly noted that from Ierusalem they all went that first carried the light of the Gospell to the Gentiles Acts 8. 4 5. and 11. 19 20. 5. All the Gentiles that beleeued ioyned themselues to the Church of the Iewes and became members of it Thus it was prophesied that they should doe by Noah Iapheth should dwell in the tents of Sem Gen 9. 27. And by Ezekiel Ezek. 16. 61. Thou shalt receiue thy sisters Sodome and Samaria vnder which two are comprehended all the Gentiles thine elder and thy younger and I will giue them to thee for daughters And by Zacharia Ten men shall take hold out of all languagues of the nations euen shall take hold of the skirt of him that is a Iew saying Wee will goe with you for we haue heard that God is with you Zach. 8. 23. This Paul saith was fulfilled Rom. 11. 17. Thou being a wild Oliue art grafted in amongst them and verse 24. Thou art contrary to nature grafted into a good Oliue tree 3. Before the second comming of Christ the Iewes shall be conuerted and become a most famous Church againe and they shall bee the meanes of the saluation of all the Elect that shall remaine to be conuerted among the Gentiles This Doctrine the Apostle plainely teacheth Rom. 11. 25 26. I would not brethren that ye should bee ignorant of this mystery that blindnesse in part is happened to Israel vntill the fulnesse of the Gentiles bee come in and so all Israel shall be saued c. 1. Obstinacy is in part come vpon Israel not a totall nor finall obstinacy 2. Till the fullnesse of the Gentiles be come in 3. And so all Israel shall be saued 4. He calls this a mystery because no man can conceiue how it should be 5. He would not haue the Gentiles ignorant of it And when once they shall thus haue receiued the Gospell againe then shall saluation againe be deriued from them vnto the Gentiles they shall be a meanes of the conuerting such of the Gentiles as shall remaine to be conuerted and such as were before conuerted they shall draw to greater purity and zeale then euer they had before This the Apostle teacheth if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulnesse If the casting away of them bee the reconciling of the world what shall the reconciling of them bee but life from the dead Rom. 11. 12 15. This is that which is foretold Esay 60. 3. The Gentiles shall walke in thy light and Kings at the brightnesse of thy rising vp and verse 5. The forces of the Gentiles shall come vnto thee And the Apostle Iohn speaking of this new Ierusalem saith Apoc. 21. 24. The people that are saued shall walke in the light of it and the Kings of the earth shall bring their glory and honour vnto it You see then this Doctrine confirmed vnto you that in all these three seuerall ages as it were and conditions of the Church saluation hath heretofore and shall hereafter euer come from the Iewes and from them it hath beene and shall be deriued vnto the Gentiles Now the reason why God vouchsafeth this honour to that Nation is to be considered and surely if we consider well of the matter wee may wonder at it For 1. Neuer was there any Nation vpon earth more vnworthy of this honour then the Iewes neuer any that did more prouoke God specially since the comming of Christ in the flesh They both killed the Lord Iesus and their owne Prophets and haue persecuted vs and they please not God and are contrary to all men Forbidding vs to speake to the Gentiles that they might bee saued to fill vp their sinnes alway for the wrath is come vpon them to the vttermost 1. Thess. 2. 15 16. 2. Neuer was there any
Nation so vnlikely to receiue the Gospell as they Rom. 11. 8. God hath giuen them the spirit of slumber c. vnto this day No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes For what people euer did beare so euident markes of Gods wrath and indignation as they haue done What people was euer so like to be a people that God hath hated and accursed and reiected as they Which makes the Apostle to say 1. Thess 2. 16. Wrath is come vpon them to the vttermost These things considered we may wonder that the Lord should euer vouchsafe them that honour as to make them his stewards to put them in trust with the keeping of all his treasure and with the dispensing of it to his whole family but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people No maruell though the Apostle calls this a mysterie Rom. 11. 25. Well hath the Lord reuealed to vs any reason of this why he should thus farre forth honour this nation yes surely 1. They haue thus reiected the Gospell not of meere malice but ignorantly out of a blinde zeale And now brethren I woâ—…e that through ignorance ye did it as did also your fathers Acts 3. 17. In persecuting the faithfull they thought they did God seruice Iohn 16. 2. They had in them the zeale of God euen then Rom. 10. 2. 2. The purity and life of Religion which they shall discerne in the Gentiles shall be a meanes to draw them as the Idolatry and other sinnes of Christians hath beene the meanes to harden them thus long Saluation is come vnto the Gentiles for to prouoke them to iealousie that through your mercy they also may obtaine mercy Rom. 11. 11. 31. But thirdly the chiefe Reason is that ancient and vnchangeable loue which God did beare to their fathers Abraham Isaac and Iacob and the Couenant he had made with them With Abraham the Lord had made this euerlasting Couenant Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation I will remember my Couenant with Iacob and also my Couenant with Isaac and also my Couenant with Abraham will I remember and will remember the land Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth and I will establish vnto thee an euer lasting Couenant And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles Rom. 3. 3. What if some of them did not beleeue shall their vnbeliefe make the faith of God without effect And why notwithstanding the fearefull Apostacie wherein now they lye God will shew mercy to them againe and make them his people Rom. 11. 16. If the first fruits be holy so is the whole lumpe if the roote be holy so are the branches The Vse of this Doctrine is 1. To conuince the Religion of the Papists Who though they do apishly and superstitiously imitate the Iewes in those things which God hath forbidden them to imitate them in for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes and it is euident that God hath long since abrogated that ceremoniall worship Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the true worshippers shall worship the Father in spirit and in truth yea he hath condemned the vse of it Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Gal. 5. 2. yet do they deny that honour to the Church of the Iewes which our Sauiour here hath giuen vnto it For 1. They receiue sundry bookes for the Old Testament which the Church of the Iewes neuer acknowledged Whereas all the Scripture of the Old Testament is called their Law all the Oracles of the euer-liuing and iust God in the Old Testament were committed to them and they faithfully kept them to Christs time or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions yea to this very day they do keepe them truely and faithfully insomuch as though their Rabines haue giuen very many false and blasphemous interpretations and glosses yet they cannot be charged in any of their writings to haue corrupted the Text by adding one word or letter vnto it or by taking or diminishing one word or letter from it 2. They hold Rome to be the mother Church vnto all the world to which all other Churches are to conforme themselues and from which they are to receiue direction whereas we haue heard that honour belongeth onely to the Church of Ierusalem 3. They haue very many things in their Religion which they hold for matters of saluation their whole Hierarchy and many Doctrines also that they teach which neuer came from the Church of the Iewes Whereas it is very euident and certaine that though they can pretend neuer so great antiquity for any thing they hold if they cannot proue it was taught and receiued in the Church of the Iewes it cannot be of God To teach vs how to stand affected to the people and Nation of the Iewes 1. We should obserue and wonder at the fearefull iudgement of God vpon that Nation not onely in that slauery bondage and contempt they haue liued in for these sixteene hundreth yeeres but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them For if God haue thus dealt with that people for their sinne and contempt of his Gospell which of all people in the world he loued best and had most obliged himselfe vnto how can we hope to escape if we sin as they haue done This vse the Apostle makes Rom. 11. 21. if God spared not the naturall branches take heed least he also spare not thee 2. We should obserue and wonder at the truth and mercy of God who for his promise sake hath so strangely preserued that Nation and people all this while insomuch as they remaine at this day an exceeding great people 3. We may not hate their name and Nation but loue them and pray for them and vse all meanes to further their conuersion Sundry forcible Reasons there be to mooue vs vnto this 1. The affection that Gods good and godly seruants yea Christ himselfe did beare vnto this people not withstanding their sin and obstinacy See Pauls affection to them his hearts desire and prayer to God for Israel was that they might be saued Rom. 10. 1. and 9. 2 3. he had great heauinesse and continuall sorrow in his
his fatherly affection and loue in Christ more fully and cleerely to vs then hee had done to his Church vnder the Law Gal. 4. 3. 4 5. We when we were children were in bondage vnder the elements of the world But when the fulnesse of the time was come God sent forth his Sonne made of a woman made vnder the Law To redeeme them that were vnder the Law that wee might receiue the adoption of sonnes From hence then we haue this Doctrine to learne That No man can worship God aright till he know God to be his Father the better a man is perswaded and assured of Gods fatherly loue to him in Christ the better seruice he shall doe vnto him Therefore our Sauiour teaching vs to pray bids vs say Our Father Matth. 6. 9. As if he should say presume not to aske any petition of God till thou canst so conceiue and be perswaded of him And the Apostle tells vs it is the spirit of adoption that makes vs able to pray and makes this the voice of the spirit of prayer it cryes Abba O Father Rom. 8. 15. Yea he makes it an impossible thing for any man to pray aright without this assurance Rom. 10. 14 How shall they call on him in whom they haue not beleeued The reason of it is first because till we know God is our Father and Ioueth vs in Christ we cannot be assured that he will accept vs. When we know he is our Father in Christ it makes vs goe to him with boldnesse and confidence in Christ we haue boldnesse and accesse with confidence through faith in him Eph. 3. 12. I will arise and go to my father saith the Prodigall Luke 15. 18. and will say vnto him father I haue sinned against heauen and before thee Though he had sinned so outragiously yet the consideration of this that it was his father he was to go vnto gaue him boldnesse It giues vs assurance that not withstanding our infirmities he will accept vs I will spare him and deale gently and indulgently with him saith the Lord Mal. 3. 17. as a man spareth his son that serueth him When the Prodigall was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Luke 15. 20. And nothing graceth our prayers more with God then this confidence and boldnes Let vs come boldly to the throne of grace that we may obtaine mercy and finde grace to helpe in time of need saith the Apostle Heb. 4. 16. But without this faith and perswasion that God is our Father we can haue no assurance that any thing we doe in his seruice pleaseth him without faith it is impossible to please God Heb. 11. 6. And the best thing we doe in his seruice without this assurance that we please him in so doing is sinne Rom. 14. 23. Whatsoeuer is not of faith is sinne Secondly because till a man be perâ—…waded of Gods loue and fatherly affection towards him in Christ he can neuer serue him of loue nor with a good heart but vpon some by-respects vpon a seruile feare or hope of merit Heb. 10. 22. We can neuer draw neere to God with a true heart till we haue assurance of faith and our hearts sprinkled from an euill conscience No man can truely loue God till he be perswaded by the spirit of Gods loue to him Wee loue God because he loued vs first 1. Iohn 4. 19. true loue comes from a pure heart and a good conscience and faith vnfained 1. Tim. 1. 5. And whatsoeuer seruice we doe to God vnlesse it proceed out of a good heart and from loue to God it cannot please him though a man should giue his body to be burned in Martyrdome yet if that proceed not from his loue to God it would profit him nothing 1. Corinthians 13. 3. For what man would accept of any seruice from him that hee knowes loues him not The Vse of the Doctrine is to exhort vs to get good assurance to our hearts that God is our Father that he beares a fatherly affection to vs aboue all sinnes striue against infidelity Examine your selues whither yee bee in the faith prooue your selues 2. Cor. 13. 5. Many want this assurance and seeke it not many seeme to haue it and haue it not I will giue you foure notes to trie it by 1. God is a Father to no man but in and through Christ Iohn 1. 12. So many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue in his name Galathians 4. 5. Hee hath redeemed vs that were vnder the Law that wee might receiue the adoption of sonnes so that vnlesse a man ground his assurance and confidence that God is his Father onely vpon Christ if hee ground it vpon this that God hath made him and preserued him c. his assurance is in vaine 2. He that is perswaded indeed that God is his Father will â—…adly and boldly resort to him in prayer Because yee are sonnes God hath sent forth the spirit of his Sonne into your hearts crying Abba Father Gal. 4. 6. They that seldome pray or pray with no willingnesse and cheerefulnesse or pray with no confidence doubtlesse are not perswaded that God is their father 3. He that is perswaded that God is his Father will not murmure against nor be put out of heart by any of Gods corrections but be perswaded of his loue euen in affliction according to that of the Apostle Heb. 12. 7. 9. If yee endure chastening God dealeth with you as with sonnes for what sonne is hee whom the father chasteneth not And Rom. 15. 3. Being iustified by faith wee glory euen in tribulation They that in the time of their peace and prosperity onely are confident in Gods loue but haue no heart no comfort in affliction are not indeed perswaded that God is their Father 4. He that is indeed perswaded that the Lord beareth the affection of a Father vnto him will beare the affection of a childe vnto God will loue him and be carefull to please him fearefull to offend him Mal. 1. 6. If I bee your Father where is mine honour Heb. 10. 22. No drawing neere to God in assurance of faith till wee be sprinkled in our hearts from an euill conscience and washed in our bodies also They that haue no care to please God nor feare to offend him doubtlesse are not perswaded that God is their Father Now come we to the principall Doctrine which our Sauiour teacheth vs in this place namely That the onely true worship of God the onely worship that pleaseth God now especially vnder the Gospell is that which is spirituall the worship that is proper to the Gospell the true Christian worship is spirituall For so saith our Sauiour here The houre commeth and now it is that the true worshippers shall worship the Father in spirit and in truth and againe They that worship
In a sensible and visible manner he guided his people through the wildernesse in a pillar of cloud by day and a pillar of fire by night Exod. 13. 51. By a sensible and materiall fire that came downe from heauen he witnessed oft-times his approbation of the sacrifices that his seruants offered vnto him 1. Cor. 21. 26. In a sensible and visible manner his glory filled both the Tabernacle and the Temple 2. Chron. 7. 2. Now since the daies of Christ the Lord hath not beene wont to reueale himselfe to his Church in this corporall and sensible manner but as he is a spirit so in a spirituall manner only hath he reuealed himselfe to his Church It is therefore spoken of as a blessing peculiar to the dayes vnder the Gospel that vpon all sorts of his people he will powre his spirit in a far more plentifull manner then euer he had done before Ioel 2. 28 29. Hauing now finished the Doctrine that our Sauiour deliuereth in these two verses and both the Reasons that he bringeth for the confirmation of it it remaineth that we make our vse of it The first Vse of it is to condemne the religion of the Papists If we had no other reason against Popery this were sufficient to prooue it a false worship such as God alloweth not because it doth euery way match yea farre exceedeth the forme of worship that was vnder the Law euen in that point for which our Sauiour doth here condemne it The vestments their Priests vse in Gods seruice the Church-musicke and many other things are vsed in imitation of the Iewes But 1. In obseruation of daies and times in the number of their holy dayes 2. In the multitude of their significant ceremonies 3. In the pompe and worldly statelinesse of their Prelates and Clergie 4. In their superstitious ringing and set seruice and other ceremonies about buriall they doe farre exceed the Iewes If that forme of worship which God himselfe appointed vnder the Law must needs be abrogated as Christ hath here taught vs and no true worshipper might vse it any longer because it stood so much in externall and carnall rites in shadowes and significant ceremonies then certainely they that vse and delight in such a kind of worship that was but deuised by men must needs be deemed hypocrites and false worshippers of God See the iudgement that our Sauiour giueth of these kind of ceremonies and of them that are addicted to them The Iewes in his time had a ceremony that they would not eate meate before they had washed oft holding the tradition of the Elders Marke 7. 3. This might as lawfully haue beene vsed as any religious ceremony that was deuised by man for it was not vsed in Gods seruice and might haue seemed to be but a ciuill ceremony Yet our Sauiour discerning that it was inioyned by the Elders and was obserued by the Iewes as a significant ceremony a Doctrine to the conscience a meane to put it in mind of a spirituall duty Marke 7. 7. A thing wherein they put holinesse and which they accounted as a worthy seruice done vnto God he would not vse it himselfe Luke 11. 38. and taught his Disciples to refuse it and defendeth them for so doing Marke 7. 6. And this he did though he saw it would prouoke the Pharisees much and be likely to draw him and his Disciples to trouble Marke 7. 3. And three Reasons he giueth against them 1. He maketh it a certaine note of an hypocrite of a carnall man that hath no soundnesse of grace in him to be addicted to these ceremonies Marke 7. 6. In which respect also among others the ceremoniall Law is called a carnall commandement Heb. 7. 16. and the rudiments of the world Gal. 4. 3. 2. That it is a vaine worship Marke 7. 7. there is no profit nor sound edification that can come to the conscience by it The Apostle therefore calleth the ceremonies impotent and beggerly rudiments Gal. 4. 9. Obserue it well where they are vsed with most conscience and deuotion as in Popery they are they worke no knowledge or sanctification in men 3. That where they are vsed they will make the commandements of God of no authority Matth. 15. 6. They will destroy the power of true piety and godlinesse and euen eate out the heart of it And that was the cause why Sathan laboured not in any thing more busily in the Primitiue Church then to bring in againe the ceremoniall worship after God had abrogated it and the Apostle calleth them that were his instruments in this worke dogges that is enemies to all piety Phil. 3. 2. The second Vse of the Doctrine doth more neerely concerne our selues for it teacheth vs to take heed of hypocrisie in the seruice of God Striue to worship him in spirit and truth Luke 12. 1. Take heed to your selues saith our Sauiour of the leauen of the Pharisees which is hypocrisie The Lord doth exceedingly abhorre hypocrisie in his seruice The more seruice thou doest to God the more thou prouokest him if thou be an hypocrite Iob 36. 13. The hypocrites in heart heape vp wrath For the hypocrite is a false worshipper he maketh an Idol of God he thinketh he can deceiue God as he doth men Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth and are therefore called here by Christ false worshippers of God 1. They that doe any seruice to God with their bodies onely without the vnderstanding and feeling and deuotion of the heart in euery seruice we doe to God he calleth still for the heart My son giue me thy heart saith he Pro. 23. 26. Paul had not pleased God in preaching if he had not in preaching serued God in his spirit Rom. 1. 9. Lydia had not pleased God in hearing the Word if her heart had not beene opened if she had not heard with feeling and affection of heart Act. 16. 14. No man can please God in praying vnto him vnlesse he pray with the feeling and affection of his spirit Psal. 86. 4. Reioyce the soule of thy seruant for vnto thee Lord do I life vp my soule nor in singing of Psalmes vnlesse he sing with grace in his heart vnto the Lord Ephes. 5. 19. Our prayers are compared vnto odours Reu. 5. 8. and vnto incense Psal. 141. 2. and the feruency of our affection is as the fire without which these odours and incense can neuer send vp any sweet sauour vnto God In which respect the Apostle biddeth vs be feruent in spirit as seruing the Lord Rom. 12. 11. as if no seruice could be acceptable vnto God without feruency of spirit Let euery one of vs therefore haue a principall care of that both in our prayers and in euery other part of the worship we doe vnto God Two good helpes are needfull to be vsed to this purpose 1. Watchfulnes Continue in prayer and watch in the same Col. 4. 2. for vnlesse we
haue an eye to and watch our hearts well they will be rouing And as this is needfull in all our prayers so especially in prescript and set formes of prayer which we haue oft accustomed our selues vnto 2. To set our selues as in Gods presence and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare Serue the Lord with feare Psal. 2. 11. in thy feare will I worship toward thine holy temple Psal. 5. 7. The second sort of hypocrites that do not worship God in spirit and truth are they that vse Gods worship or any part of it as a matter of ceremony and formality onely and neuer seeke in it the edification of the spirit and conscience 1. That Preacher is but an hypocrite that seeketh not so to preach as his preaching may haue power in the hearts of his hearers I will know not the speach of them that are puffed vp but the power For the kingdome of God is not in word but in power 1. Cor. 4. 19 20. And he maketh this a note of an able Minister of the Gospell when he is the Minister of the spirit 2. Cor. 3. 6. It is that we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers The seale of mine Apostleship are yee in the Lord yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry 1. Cor. 9. 2. 3. We had therefore need not onely to preach but to teach such Doctrine as is profitable and which particularly concerneth and is of vse to those we teach this was Pauls direction to Titus to teach and stand vpon those things in his Ministry that were good and profitable vnto men Tit. 3. 8. neither onely to teach but to vse application also Preach the Word reproue or conuince rebuke exhort 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites who so they haue a forme of Gods seruice neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry for what power feele they in it Such also are they as heare good Preachers and praise them but neuer examine what profit they receiue in their conscience by them When you praise a good Preacher whose Ministry you frequent with your tongue your life and vnreformed course doth disgrace him Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry in whose hearts the spirit of God hath written that of their Ministers commendation as may be read of all men 2. Cor. 3. 2. 3. The third sort of hypocrites that worship not God in spirit and truth are they that will be deuout in the exercises of Religion and zealous in profession Make a shew of godlinesse but deny the power of it 2. Tim. 3. 5. True Religion where it is receiued will command the heart and the whole man Let a man professe what he will if his heart and life be not reformed he is an hypocrite and whatsoeuer worship he doth to God is but a false worship We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 9. 31. yea the very seruice he doth to God doth but increase Gods wrath against him either amend thy life or giue ouer seruing of God THE THREE AND FORTIETH LECTVRE ON FEBRVARY XXVII MDCIX IOH. IIII. XXV XXVI The Woman saith vnto him I know that Messiah commeth which is called Christ when hee is come hee will tell vs all things Iesus saith vnto her I that speake vnto thee am he THese words containe the conclusion of that conference that was betweene our Sauiour and the Woman of Samaria In the interpretation of the words for the helpe of your memory these fiue questions are distinctly to be opened and resolued Whom meaneth shee here by Messias seeing it is plaine shee vseth this word as the proper name of some person I answer it is euident by the words following that she meaneth the same person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world was described and made knowne to them both by his natures specially his humane nature I will put enmity betweene thy seed and her seed it shall bruise thy head Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and by those offices he should exercise and whereby he should procure the saluation of his people viz. 1. His Propheticall office I will raise them vp a Prophet from among their brethren like vnto thee Deut. 18. 18. His Priesthood He shall be a Priest vpon his throne Zach. 6. 13. His Kingly office Reioyce greatly O daughter of Zion shout O daughter of Ierusalem behold thy King commeth vnto thee Zach. 9. 9. and by the place where he should be borne But thou Bethlehem Ephratah though thou be little among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel whose goings forth haue beene from old from euerlasting Mic. 5. 2. So had he three proper names in the Old Testament giuen him 1. One in respect of his two natures hypostatically vnited in one person Esay 7. 14. He shall call his name Immanuel 2. Another in respect of the obscure place of his education Zach. 6. 12. Behold the man whose name is the Branch 3. A third in respect of his office Dan. 9. 25. Messiah the Prince Now of all the names whereby our Sauiour was described in the Old Testament this name was the most famous among the Iewes When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue he asked them where Messias should be borne Matth. 2. 4. For though the Euangelist writing in Greeke vse the word Christ in that place yet it is certaine that he in his language vsed the word Messiah So Iohn 1. 41. We haue found the Messias saith Andrew to his brother Simon Now this Hebrew name Messiah and the Greeke name Christ doe in our language signifie the annointed one and we shall finde it was giuen to sundry others in the holy Scripture for the Kings of Gods people were called the Lords annointed 2. Sam. 19. 21. and so were the Priests Leu. 10. 7. and so were the Prophets Psal. 105. 15. Because euery one of these were by the ceremony of annointing as by a Sacramentall signe assured from the Lord that he would inwardly annoint them that is endue them with such graces of his holy spirit as whereby they might be enabled to discharge those offices that he called them vnto yet was this name of Messiah Christ the annointed of the Lord made a proper name onely vnto our blessed Sauiour 1. Because all those Kings
haue neglected their worldly estates their profits or ease out of loue to his seruice No man shall desire thy land when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare Exod. 34. 24. yet were their houses to be left very weake all that while that all the males aboue 20. yeares old were to continue at Ierusalem in those three feasts and they had many enemies in all their borders So we reade that our Sauiour did twice worke a miracle to feed them that came farre and tarryed long to heare him preach Matth. 14. 15. 21. and Mar. 8. 2 9. And no maruell for Heb. 6. 10. God is not vnrighteous to forget your worke and labour of God And what good Master would suffer his seruant to decay and grow to beggery by doing him seruice So that whosoeuer they bee that are thought by following Sermons to haue decayed their estates bee you assured that either their idlenesse and vnthriftinesse otherwayes hath decayed them or else they haue followed Sermons for some by-respects and not with vprightnesse of heart The second Vse is for reproofe 1. To discouer the vnsoundnesse of most mens hearts who make so great reckoning of earthly things and set their hearts vpon them It is euident they neuer yet found the true treasure they neuer truely tasted of heauenly comforts they affect these things so much for that they know no better This is made a note of the man that shall ascend into the hill of the Lord that he hath not lift vp his soule vnto vanity Psalme 24. 4. If any man loue the world the loue of the Father is not in him 1. Iohn 2. 15. Their end is destruction that minde earthly things Phil. 3. 19. 2. To reprooue such Christians as so ouercharge themselues with worldly businesse as they can finde no time for Gods seruice Lecture the two and fiftieth May 8. 1610. IOHN IIII. XXIX XXX THe first point wherein this Woman shewed her zealous endeauour to draw her neighbours vnto Christ we finished the last day and now we are to proceed vnto the two last viz. 1. The thing she mooued her neighbours vnto when she was come vnto them 2. The reason she vsed to persuade them to that she mooued them vnto For the first that we may vnderstand her words well and ground our Doctrine vpon them it is to be obserued 1. Though she was her selfe fully perswaded that Iesus was the Christ and did with all her heart desire that they might be also so perswaded of him yet she taketh not vpon her to teach and conuert them her selfe but seeketh onely to bring them to the same meanes whereby her selfe was conuerted 2. Though she were able by a good argument to conuince their consciences that he was the Messiah and seeketh also to doe it yet she thought not that enough she resteth not in that but would needs haue them to come to him themselues 3. She desires no more of them but that they would come and see him Why may one say what good would that doe could they know by seeing him that he was the Messiah Did she thinke that the beholding of him would suffice to bring them to faith No surely for many saw him that neuer could beleeue in him One would thinke she should rather haue said Come and heare him then come and see him for faith commeth by hearing and not by seeing Rom. 10. 17. If the hauing of Christs picture before our eyes that we may behold it when we pray had beene such a helpe to faith and deuotion as the Papists imagine out of doubt the Holy Ghost would haue so described his stature complexion and countenance in the History of the Gospell as that we might haue had some directions to make his picture by Why then desireth she no more of them but that they would come and see him I answer 1. She doubted not but if they would but come to him he would take occasion to instruct and conuert them as he had done to her selfe 2. When she biddeth them come and see shee meaneth come and prooue and make tryall whether he be not the Christ as the same phrase is vsed Psal. 34. 8. Taste ye and see how gracious the Lord is So that this is the Doctrine we are to learne from hence for our owne instruction That this is a chiefe duty whereby euery man must shew his zeale and desire of the saluation of others to draw them to the same meanes whereby themselues were conuerted to vse that credit and power they haue with them to draw them to the Ministry of the Word True it is this is not all that a priuate Christian may and must doe to procure the conuersion of others For 1. Some priuate Christians are able to teach their families and neighbours themselues and may doe great good that way and all should seeke to be able to doe this Aquila and Priscilla expounded the way of the Lord to Apollos Acts 18. 26. Euen women should be able to teach their children Pro. 1. 8. and 6. 20. and their seruants Pro. 31. 26. and their neighbours Tit. 2. 3. 2. There is great force in priuate admonition and exhortation to further the conuersion of others else our Sauiour would not haue prescribed this course for the restoring of a brother that is fallen that before we tell the Church we should deale with him priuately neither would he haue giuen hope of giuing our brother this way as he doth Mat. 18 15 16. Neither would this haue beene noted as a thing so highly pleasing vnto God and in these desperate and prophane times Gods people did vse this meanes to preserue themselues from the common contagion Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought vpon his name 3. A priuate Christian may greatly further the conuersion of others by his holy example Christian women may and ought so to liue as their husbands that obey not the Word may without the Word be won by the conuersation of the wiues 1. Pet. 3. 1. The like may be said of children seruants and neighbours also 4. A priuate Christian may do much for the procuring of the saluation of others by his feruent prayer vnto God for them 1. Iohn 5. 16. If any man see his brother sinne a sinne that is not vnto death let him aske and hee shall giue him life for them that sinne not vnto death When the Holy Ghost had mentioned the feruent prayer that Steuen made for his persecutors Acts 7. 60. immediately he addeth Acts 8. 1. And Saul consented to his death As if he should say Saul was one of these he prayed for and on him that prayer did light whatsoeuer it did on the rest But though a man that hath any zeale and desire of the saluation
now truth of grace in her not onely affirmes that Christ had told her all that euer shee did but also alledgeth this as an argument to prooue him to be the Messiah the Sonne of God We learne this Doctrine That the Lord is priuy to all the wayes of men and can tell vs all that euer we did But this Doctrine and the Vses of it we haue alread handled in the fourteenth Lecture and therefore I will passe by it here Lecture the foure and fiftieth Iune 19. 1610. IOHN IIII. XXX FOlloweth now the successe God gaue to the zealous endeauours that this Woman vsed to draw her neighbours vnto Christ which is set downe in this verse In which we are to obserue that which we may wonder at if we obserue it well 1. That vpon her speech they went out of the City and came to Christ and 2. They were a great many that did so as may appeare verse 39. 41. 3. They beleeued vpon her report that he was the Messiah verse 39. Now from hence we haue this instruction to learne That the conuersion of a man to Christ dependeth neither on the worthinesse of the party that is conuerted nor on the excellency of the meanes whereby he is conuerted but onely vpon the free grace and pleasure of Almighty God This is that the Apostle teacheth Iam. 1. 18. Of his owne will begat hee vs with the word of truth Rom. 9. 18. He hath mercy on whom he will haue mercy and whom he will he hardeneth But the truth of this Doctrine shall more cleerely appeare to you in these points 1. He giues the meanes of grace to some and denyeth them to other euery whit as worthy as they hee forbad Paul to preach in Asia or Bithynia and called him to preach in Macedonia Acts 16. 6 7 10. Our Sauiour did that at Capernaum which he refused to doe at Nazaret his owne country as Elias was sent to a widow in Sarepta and not to any of the widdowes that were in Israel and Elizeus clensed Naaman the Syrian where as there were many lepers in Israel that were not clensed by him England hath had the preaching of the Gospell these fiftie yeares together Spaine nor Italy neuer had it since the daies of the Primitiue Church nay Ireland for the most part though it be vnder the same gouernment neuer had it nay euen in England many Townes haue had it without intermission these 50. yeares together many neuer had it yet And what may be imagined to be the cause of this Surely this hath come to passe neither by chance nor by the will of man but it hath beene the Lords doing alone He that said Amos 4. 7. I haue with-holden the raine from you and I caused it to raine vpon one City and caused it not to raine vpon another City it is he onely that hath caused the Word to be preached in some places and caused it not to be preached in other some And what hath mooued him to do this Surely no worthinesse he saw in these Countries townes or persons to whom he granted his Gospel aboue the rest to whom he hath denied it but his good pleasure onely as the Apostle teacheth 2. Tim. 1. 9. Hee hath called vs with an holy calling not according to our owne wrokes but according to his owne purpose and grace which was giuen to vs in Christ Iesus before the world was Secondly among those to whom he giues the meanes we shall finde to some they are blessed Others euery whit as worthy and more likely to receiue good by them are neuer the better for them 1. Some few in those places that enioy the meanes feele Gods power in them to their conuersion Ier. 3. 14. One of City and two of a Tribe and the greatest part by farre is neuer the better for them Matth. 22. 14. Many are called but few are chosen 2. Some simple rude people are wont to finde such a blessing on the meanes as that they attaine to great measure of knowledge and grace by them whereas others of better nature capacity and education enioying the very same meanes can feele no sweetnesse or power in them I giue thee thankes O Father Lord of heauen and earth saith our Sauiour Matthew 11. 25. that thou hast hidden these things from the wise and prudent and reuealed them vnto habes 3. Some that haue beene notoriously and infamously wicked we see are oft conuerted by the meanes and made new men Others become most vile and wicked men by them that were very ciuill and morall men before By the same Ministry whereby the Publicans and Harlots were conuerted the Scribes and Pharisees were made outragiously wicked Matth. 21. 31 32. And from whence commeth this that the meanes of saluation do good on some and no good on other Surely not from the worthinesse of the persons that are conuerted or from the excellencie of the meanes but onely from the good pleasure of Almighty God according as we haue seene Euen so O Father for so it seemed good in thy sight Matth. 11. 26. He hath mercy on whom he will haue mercy and whom he will he hardneth Rom. 9. 18. 3. Though he doe vse to worke by meanes yet the meanes he is wont to worke by are so weake and simple that they are more likely to hinder his worke then to further it at all In his most miraculous workes he hath beene wont to vse meanes but they were such as all the world might see had in themselues no force at all to effect that which he wrought by them See this Iosh. 6. 3. 〈◊〉 They must 1. Goe round about the City for sixe daies together once a day and seuen times the seuenth day 2. The last time they had gone round about it the Priests must blow the trumpets of Rams-hornes seuen times 3. When these trumpets had beene blowne the seuenth time all the people must giue a shout and then the walls fell downe flat Doe you not thinke the men of Iericho scorned them all this while and thought them out of their wits The like we shall see in a miraculous cure done vpon Naaman the Leper he must go wash himselfe in â—…ordan seuen times and then he should bee cleane 2. Reg. 5. 10. And vpon a man that was borne blind Christ made clay with his spittle and aâ—…nointed the eyes of the blinde man with the clay Iohn 9. 6. And so doth he in the great worke of mans conuersion vse meanes yea he hath set downe and appointed in his Word what meanes he will vse and without which he neuer vseth to worke But what are these meanes Surely 〈◊〉 Corinthians 1. 21. The foolishnesse of preaching that is 1. Preaching which the most men and wisest men in the world all that perish esteeme contemptibly of and account meere foolishnesse 1. Cor. 1. 18. 23. 2. The preaching of such men as haue no shew with them in the world no outward meanes to draw
and like their ordinary food the better but they who vse it so oft as that their stomacke is thereby ouerthrowne and they made vnable to feede on their ordinary foode abuse this good ordinance of God and finde not his blessing but his curse in it So doe many abuse this that they should vse as Physicke for their soule After they haue heard a while a man of excellent gifts they begin to distaste the Ministry of their ordinarie Pastours and can like of none profit by none vnlesse they be of rare and excellent gifts yea they become at length like vnto those who by accustoming themselues to drinke hot and strong waters bring their stomacke to that passe that they can finde no relish in any drinke or water be it neuer so hot or strong 3. He that leaueth his owne Pastour to heare another must be carefull to approoue his heart to God that he seeke nothing in it but sound edification onely he goeth to the other onely because he findeth he can profit in knowledge or faith or sanctification by him more then by his owne Pastour This caution will be found very necessary if wee consider the great want of iudgement that appeareth in Christians in the choise they make of their teachers and applause they giue vnto them Some admire and follow another rather then their owne Pastour because hee can make more ostentation of eloquence and reading and learning and such like humane gifts then their owne Pastour doth So the Corinthians preferred sundry teachers they had before Paul which makes him enter into these termes of comparison and commendation of his owne gifts I suppose I was not a whit behind the very chiefe Apostles But though I be rude in speech yet not in knowledge but wee haue beene throughly made manifest to you in all things 2. Cor. 11. 5 6. Some leaue their owne Pastour and goe to others onely for varieties sake Say their owne haue neuer so excellent gifts yet can they not like any one man long they haue itching eares and must haue an heape of teachers 2. Timothy 4. 3. Some preferre others before their owne Pastours onely because they shew more zeale in their voice and gesture and phrase of speech and manner of deliuery though haply the Doctrine it selfe be nothing so wholesome or powerfull or fit to edifie their conscience as the Doctrine of their owne Pastour is These though they be the best of the three sorts and pretend much loue and zeale yet we may wish to them more knowledge and iudgement as the Apostle doth I pray saith he that your loue may abound more and more in knowledge and in all iudgement Philippians 1. 9. Some dislike their owne Pastour because as hee knowes them better then a stranger so he vseth in his Ministry to meet oftner with them then a stranger can doe which is indeed a chiefe thing wherein the faithfulnesse of a Minister may be seene Preach the Word saith the Apostle bee instant in season and out of season reprooue rebuke exhort 2. Timothy 4. 3. and for this cause they hate him as Ahab did Eliah and Micaiah 〈◊〉 Kings 22. 8. and 2â—… 20. 4. When thou doest leaue thine owne Pastour and goe to another though thou doe it in vprightnesse of heart onely in a desire to edifie thy selfe yet must thou seeke to doe it with the consent and good leaue and liking of thine owne Pastour for 1. Thou must acknowledge that by Gods ordinance thou owâ—…st a duty to him as to thy superiour in the things that belong to thy soule Know them which labour among you and are ouer you in the Lord 〈◊〉 Thess 5. 1â—… 2. Thou art bound to seeke his comfort and to giue him all good incouragement that he may doe the worke of his Ministry with ioy and cheerefulnesse Heb. 13. 17. And these are the cautions which the hearer that would with comfort and Gods allowance leaue his owne Pastour to heare another must obserue Now to those Pastours that are thus left of their people three directions I haue to giue 1. If thou know any that out of a factious humour and in contempt of thy Ministry without a sincere respect to his edification doth leaue thee thou maist lawfully dislike and thinke ill of him and reprooâ—…e him sharply neither art thou bound to thinke well of him till he haue shewed himselfe penitent for this his offence if he turne againe to thee saying I repent thou shalt forgiue him Luk. 1â—… â—…4 2. Seeke to draw them backe vnto thee and to hold them by encreasing thy diligence in thy Ministry and labour to teach more profitably Follow that direction that is giuen Cause them to heare thee How shall that be Not by presenting them and troubling them but by searching forth and preparing many parables by seeking to finde out pleasant words and an vpright writing euen the words of truth as Salomon speaketh Eccles. 12. 9. that is Shew thy selfe painefull in study and carefull to come so prepared to the worke of thy Ministry that thou may teach soundly and profitably Hea ken to the exhortation Paul giueth to Timothy 1. Tim 〈◊〉 13. Giue attendance to reading first then to exhortation and doctrine As if he should say That thou maist be able to exhort and teach study hard Verse 14. Despise not the gift that is in thee as if he should say Suffer it not by idlenesse to decay but stirre it vp nourish and increase it Verse 15. These things exercise and giue thy self vnto them that it may bee seene how thou profitest among all men as if he should say Striue so to teach as it may appeare thy gifts encrease daily When the Apostle fore-telleth that in these latter times men should haue itching eares and should after their owne lusts get them an heape of Teachers 2. Timothy 4. 2 3. hee prescribeth to Timothy this remedy to cure it Preach the Word bee instant in season and out of season improoue rebuke exhort with all long-suffering and doctrine as if he should say Teach diligently teach zealously teach profitably vsing not onely doctrine but application grounding thy exhortations and reproofes substantially vpon sound doctrine Gods people in these daies are past children neither is it sufficient for a Minister to giue them that food that in it selfe is wholesome and good but they must giue them that food that is fit for their age and condition for some milke is fit food for some stronger meate 1. Corinthians 2. As it is a shame for a people that haue had good meanes of growth to be vnable to beare strong meate and to stand still in neede of milke Heb. 〈◊〉 12. so is it a great shame for a Teacher to haue nothing but milke to set before his people that are able to beare and stand in neede of strong meate Hee that in these daies would approoue himselfe to be a Scribe taught to the Kingdome of God fitted of God for
maketh a man willing to foregoe the things he hath most delighted in as these women did that gaue their looking glasses made of fine brasse the instrument that they had vse of for the dressing and adorning of themselnes towards the building of Gods Tabernacle Exod. 38. 8. It maketh a man carelesse of his worldly ease and peace See what stripes and imprisonment and perils Paul endured that he might profit the Church 2. Cor. 11. 23 26. It maketh a man willing to neglect the comfort of society Paul was content to tarry at Athens alone and to want the comfort of Timothies societie rather than the Church should want his seruice 1. Thess. 3. 1. In a word though a man may lawfully vse and enioy the comforts of this life yet if he cannot sometimes be content to weane himselfe from them and to want them for the Lords sake and his seruice he hath no true zeale nor loue of God in him Nay a man shall neuer haue any sound comfort in Religion till he can say it hath cost him somewhat I will not offer burnt offerings vnto the Lord my God of that which doth cost me nothing saith Dauid 2. Sam. 24 24. No man can enioy this pearle with comfort that prizeth it not aboue all other things and cannot be content to sell all he hath for it rather then he will want it Matth. 13 46. For reproofe of such as pretend they loue the Lord and his Word and yet preferre euery trifle that hath the least shew of profit and comfort before it will suffer nothing for it will foregoe or forbeare no comfort or contentment of this life for it these men shamefully deceiue themselues Matth. 10. 37. He that loueth father or mother more then me is not worthy of me Specially this serueth to discouer the hypocrisie of such as cannot forbeare their sports on the Lords day first they violate the manifest commandement of God who forbids vs to doe that we take pleasure and delight in vpon his holy day and tells vs we doe not esteeme the Sabbath in our hearts as we doe nor honour him in it if we doe that wherein we finde pleasure vpon that day Esay 58. 13. secondly their sin is much increased and aggrauated because they doe it openly and publikely they declare their sin as Sodome they hide it not Esay 3. 9. thirdly they do it in contempt of the Word by the Ministry whereof the vnlawfulnesse of this hath beene discouered vnto them and they haue beene admonished and reproued for it And this as the Apostle saith Rom. 7. 13. makes sinne exceeding sinfull This circumstance made euen the gathering of a few sticks vpon the Sabbath a capitall crime Num. 15. 35. Let them also looke to this that suffer their seruants so to doe and set them on too Followeth the sixth and last property of true zeale He that hath true zeale maketh the reuealed will of God the guide and directour of his zeale Our Sauiour here shewed his zeale in doing the will of him that sent him and finishing his worke Gal. 4. 18. It is good to loue earnestly alway in a good thing saith the Apostle Pro. 19. 2. Without knowledge the minde is not good and he that hasteth with his feet sinneth as the faster a man goeth if he be out of the way the greater his danger is If a man be in the right way he cannot be too forward zealous or precise Psal. 119. 32. To run the way of Gods commandements is a duty and no fault To exhort such as desire to please God to seeke the knowledge of Gods Word Many good soules haue many troubles and discomforts and make their liues farre more irkesome than they need by making conscience and scruple of many things they need not by being righteous ouermuch as Salomon speaketh Eccles. 7. 18. To exhort all men to examine their zeale Zeale if it be not well guided is like a sword in a mad mans hand the most dangerous thing that may be and that that will draw vs into the most hainous sinnes euen to be most bitter enemies and persecutors of Gods truth and seruants Such is their zeale that stand for and vrge so eagerly the traditions of men This zeale was the chiefe cause of the greatest malice that euer was borne to the Doctrine and Church of God the deuout women in Antioch were the fittest instruments the Iewes could vse to persecute the Apostles and expell them out of their coasts Acts 13. 50. and it was Pauls zeale towards God that made him persecute the way of Christ euen vnto the death Acts 22. 3 4. And that that made the Iewes and other enemies of the Gospell to excommunicate Gods seruants and to kill them was this conceit they had out of a blinde zeale that they did God good seruice in it Iohn 16. 2. THE SIXTIETH LECTVRE ON IVLY XXXI MDCX. IOH. IIII. XXXV XXXVIII Say not yee there are yet foure moneths and then commeth haruest Behold I say vnto you Lift vp your eyes and looke on the fields for they are white already to haruest And he that reapeth receiueth wages and gathereth fruit vnto life eternall that both he that soweth and he that reapeth may reioyce together And herein is that saying true One soweth and another reapeth I sent you to reape that whereon yee bestowed no labour other men laboured and yee are entred into their labours OVr Sauiour hauing in the former verses giuen a most plaine demonstration of that ardent desire that was in him to winne soules vnto God doth in these verses labour to stirre vp and kindle the like affection in his Disciples And this he doth by three very effectuall arguments First from the present necessity of their care and diligence because the haruest was now euen ripe and ready for the sickle verse 35. Secondly from the great reward and comfort they should be sure to receiue for doing of this worke verse 36. Thirdly from the easinesse and facility of the labour God required of them verse 37 38. The first of these three arguments taken from this present necessity our Sauiour setteth downe verse 35. by a comparison taken from the care that men haue of their haruest they thinke of it and talke of it and prouide for it euen foure moneths before it come They so cast and dispose of their businesse that they may haue nothing to hinder them in haruest much more will they haue care of it when their corne groweth ripe and ready for the sickle then they will neglect all other businesse and breake their sweetest sleepe and labour early and late and forget their meales to saue and gather their corne And the reason of this care and diligence of men in their haruest workes is the present necessity when the corne is once ripe it will beare no delay because if it be not reaped and inned it is in danger to be lost and spoiled Now saith our Sauiour the
Lords corne is already white vnto haruest it is ripe and ready for the sickle if it be not now reaped and gathered it will be lost and spoiled and that you may easily perceiue if you will but lift vp your eyes and looke vpon the regions Behold how God hath prepared the hearts of men to receiue the Gospell See in what multitudes and with what great desire they flocke vnto it and that not onely in Iudea but euen here among the Samaritans Now the Doctrine that our Sauiour intendeth to teach vs here is this That the Ministry of the Word is a matter of great necessity for the saluation of men For our Sauiour here compareth the people of God vnto corne that is ripe and the Apostles in respect of their Ministry and preaching vnto reapers and vseth this reason to stirre them vp to zeale and diligence in teaching because as the corne that is ripe must needes perish if it haue none to reape and gather it so must Gods people needes perish if they haue none to teach and instruct them It is not onely good and profitable and fit that Gods people should haue Preachers but it is a matter of necessity also Many proofes might be brought for this Doctrine but I will at this time insist onely in this argument of comparison which our Sauiour vseth in this place We shall finde therefore that there is scarce any one truth in all religion which the Holy Ghost hath taught vs so plainely by so many familiar comparisons and similitudes as he hath done this truth of the necessity of the Ministry of the Word And the cause why the Holy Ghost teacheth vs this by similitudes is because we can farre more easily vnderstand earthly than heauenly things The necessity of hauing Preachers few can conceiue the Lord hath therefore taught it vs by such comparisons as euery man can vnderstand and iudge of Fiue of these comparisons I will propound vnto you 1. Sometimes Gods people are called the Lords pleasant Garden and fâ—…full Orchard Cant. 4. 12 13. and the Preachers are called Planters and Waterers of it 1. Cor. 3. 6. And if you haue a plot for a Garden or Orchard in the best soile vnder heauen it is not possible it should yeeld you any pleasant fruit if it haue had none to plant and water it 2. Sometimes the people of God are called the Lords building 1. Cor. 3. 9. his house and temple 2. Cor. 6. 16. and the Preachers are called the Lords Masons and Carpenters that must both lay the foundation and set vp the whole building 1. Cor. 3. 10. I haue laid the foundation and another buildeth thereon 3. Sometimes Gods people are called the sonnes and daughters of God 2. Cor. 6. 18. and then Preachers are called both the spirituall fathers by whom they are begotten vnto God 1. Cor. 4. 15. and the nurses by whom they are fed with milke while they are babes in Christ I haue fed you with milke 1. Cor. 3. 2. and the Lords stewards that must prouide stronger meate for them when they are growne to ripe yeares and at whose hands they must receiue their portion of meate in due season Luke 12. 42. 4. Sometimes Gods people are called Pilgrims that trauaile in a strange and vnknowne and dangerous way 1. Pet. 2. 11. and then Preachers are called their guides Heb. 13. 7. and the light of the world Matth. 5. 14. 5. Lastly Gods people are called sometimes the Lords husbandry and corne field 1. Cor. 3. 9. and then Preachers are called both his labourers that by stocking and dunging and plowing the ground prepare it wee are labourers together with God 1. Cor. 3. 9. and his seeds-men that sowe it the sower soweth the Word Mar. 4. 14. and his reapers and haruest-men that get downe his corne and bring it into his barne as you may see the haruest truely is great but the labourers are few pray yee therfore the Lord of the haruest that he would send forth labourers into his haruest Luk. 10. 2. and in this Text most plainly The Reason why preaching is of such absolute necessity as we haue heard to the saluation of men is that which the Apostle giueth 1. Cor. 1. â—…1 It pleased God by the foolishnesse of preaching to saue such as beleeue not any excellency that is in vs or in our preaching for doubtlesse the holy Scriptures the written Word of God which you haue in your hands is of farre greater worth and excellency than any Sermon we can make vnto you Neither is it any inability in the Lord to saue whom he pleaseth without preaching but the only reason is that it hath pleased God to ordaine and appoint this to be the meane whereby he will begin and perfect the worke of grace in his Elect. The first Vse of this Doctrine is to conuince the iudgement of men in this point For there is scarce any one truth of God that findeth more strong oppositions and reasonings against it in the nature of man Yea the more excellent parts of nature men haue the greater enemies they are wont to be vnto this truth But howsoeuer he that is a meere naturall man or an Atheist that beleeueth not the Scriptures may still doubt of or oppose this truth let no Christian any longer withstand it or make any question of it now he hath heard it so clearely and euidently confirmed to him out of Gods Word lest he be found euen a fighter against God as Gamaliel speaketh Act. 5. 39. But let him learne to captiuate his reason to the obedience of God 2 Cor. 10. 5. and pray against his infidelity as Marke 9. 24. euen cry with teares vnto God to helpe his vnbeliefe The second Vse of the Doctrine is to reprooue them that thinke and say so much preaching is needlesse we haue too much preaching that count the calling of the Ministry the most vnnecessary calling in the Common-wealth that thinke of all callings and conditions of men Preachers may best be spared and therefore spoyle this function and disgrace it by all meanes Of those men it may be said as Psal. 73. 9. they set their mouth against heauen For how can a man more directly contradict the Word and Spirit of God than by saying or thinking thus But know this beloued for a certaintie that as in the Church there is no calling of that necessity as a good Ministrie the Lords Orchard the Lords Building the Lords Family the Lords Husbandrie cannot possibly be without it so euen in the Common-wealth there is no calling but one so necessarie no calling but one the Magistracie I meane whereby the Common-wealth receiueth so great benefit as by the Ministrie Thou leddest thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. Yea the best policie that any state can vse to cause the Common-wealth to prosper and flourish is to plant in euery part of it in euery Congregation an
into it with a spirituall eye we shall finde this to be true that euen in this life God hath speciall care to prouide for faithfull Ministers aboue all other men This may euidently appeare to vs in three points 1. None of Gods seruants haue such promises for sufficiency and a competent measure of the blessings of this life as the faithfull Minister hath Moses hath a strange speech to this purpose Deut. 10. 8 9. At that time the Lord separated the tribe of Leui to beare the Arke of the Couenant of the Lord to stand before the Lord to minister vnto him and to blesse in his Name vnto this day Wherefore Leui hath no part nor inheritance with his brethren the Lord is his inheritance according as the Lord thy God promised him He giueth two reasons why Leui should haue no inheritance first because God hath separated and put him apart for his seruice and secondly because the Lord is his inheritance as he promised him As if he should say Because I haue separated him to my speciall seruice I will take the care of prouiding for him specially and that my care of him may the better appeare he shall haue no other inheritance but me And when Christ sent forth his Apostles to preach Matth. 10. 10. he biddeth them carry no victuals nor change of apparrell nor other prouision with them and giueth this for the reason Because the workeman was worthy of his meate Yea the Lord hath shewed the like care euen of the wife and children that the faithfull Minister hath left behinde him See an experiment of this in 2. King 4. 1 7. One of the sons of the Prophets dyed in debt and left his wife and children in great distresse but God miraculously prouided both for the payment of his debts and for his wife and children also to liue vpon 2. None haue such promises of protection and deliuerance from trouble as the faithfull Minister Psal. 122. 16. I will cloath her Priests with saluation Ier. 1. 18. Behold I haue made thee a defenced city and an iron pillar and wals of brasse against the whole land verse 19. For they shall fight against thee but shall not preuaile against thee for I am with thee to deliuer thee saith the Lord Reuel 2. 1. Christ holdeth the starres yea all of them in his right hand If any man shall aske How falleth it out then that in all ages they haue beene so much in trouble and that their enemies haue so preuailed against them and that oftentimes euen vnto the death I answer the reason was not that the Lord became carelesse of their peace and liberty and safety but first either because their testimony was finished and that worke which God in his wisedome had determined to worke by them As it is said of Gods two witnesses Reuel 11. 7. When they haue finished their testimony the beast that commeth out of the bottomelesse pit shall make warre against them and shall ouercome them and kill them Or else secondly because the Lord seeth he shall receiue more honour by their suffering and constant confession of his truth than by their peace as the Apostle saith of his owne troubles the things which hapned vnto me haue fallen out rather to the furtherance of the Gospell Phil. 1. 12. 3. None of Gods seruants haue so many and so cleare promises that God will take their part against their enemies and reuenge their wrongs as the faithfull Minister hath When Dauid had said Psal. 105. 14. He suffered no man to doe them wrong but reproued Kings for their sake he expresseth ver 15. who they were that God had this speciall care of aboue the rest Touch not mine annointed and doe my Prophets no harme Hitherto belongeth that benediction and propheticall prayer that Moses made for Leui Deut. 33. 11. Smite through the loynes of them that rise against him and of them that hate him that they rise not againe Therefore we shall finde that of all the sins whereby a people haue prouoked him God hath beene least able to endure this 2 Chron. 36. 16. Iudah was guilty of many sinnes before their captiuity but marke which of all their sins did the most prouoke God against the land They mocked the messengers of God and despised his words and mis-used his Prophets vntill the wrath of the Lord rose against his people and till there was no remedy And this may suffice to shew what care God hath of his reapers his faithfull Ministers in this life while they are doing his worke Now for the second point that when their worke is done and the day of payment shall come the Lord will haue greater respect vnto them than to other of his seruants is also very euident in the holy Scriptures First when the day of reckoning and payment shall come they shall be the first that shall receiue their wages Reu. 11. 18. The time of the dead is come that they should be iudged and that thou shouldest giue reward vnto thy seruants the Prophets and to thy Saints and to them that feare thy Name Secondly as they shall be first in the reward so shall they receiue the greatest reward Matth. 5. 12. Great is your reward in heauen for so persecuted they the Prophets Dan. 12. 3. They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer The Reason of all this is Because God receiueth more honour by their worke and seruice than by the labours of any other of his seruants Luke 1. 15. He shall be great in the sight of the Lord the reason is giuen verse 16. Many of the children of Israel shall he turne vnto the Lord their God The Vse of this Doctrine is to encourage and comfort the Ministers of Christ against all the grieuances and discomforts they receiue from the world First the discomforts and indignities that we endure are nothing to that which the Prophets and Apostles did endure and we haue many outward comforts which they wanted Secondly if our conscience can witnesse with vs that we are faithfull in our calling and carefull to employ that talent we haue receiued to our Masters profit we may be sure that the Lord esteemeth well of vs and we are deare vnto him And what man that is in high fauour with the Prince will be disquieted if a childe or a mad man that he meeteth with in the street refuse to doe him reuerence or mocke him If we be faithfull we shall not need to be couetous or to disquiet our selues with care for the things of this life nor to feare the malice or subtilty of our enemies Let vs doe the Lords worke faithfully and cast our care vpon him for those matters 2. Remember that the reward thou shalt receiue when the day of reckoning shall come will aboundantly recompense all the toile and care and disgraces thou hast endured This reason
yet this comparison holdeth betweene the Prophets and all the Ministers of the Gospell they were sowers and we are reapers This is plaine by another speech of Christ Matth. 11. 11. for there hauing preferred Iohn Baptist before all the Prophets and that in this respect among others because he gained more to God by his Ministrie than any of them had done as appeareth Verse 12. From the time of Iohn Baptist hitherto the Kingdome of heauen suffereth violence he addeth in the latter end of that 11. verse Notwithstanding he that is least in the Kingdome of heauen that is in the new estate of the Church is not in respect of his person and gifts but of his Ministry greater than Iohn Baptist. Hitherto belong those prophesies that in the dayes of the Gospell the Church should so increase Esay 54. 2 3. Enlarge thy tents for thou shalt encre ase on the right hand and on the left and that knowledge should then abound Esay 11. 9. and sanctification also after those daies the daies of the Gospell he meaneth saith the Lord I will put my law in their inward parts and write it in their hearts Ier. 31. 33. Nay the Lord neuer sendeth any faithfull Minister to a people but he vseth to make his Ministry fruitfull vnto some the sower neuer goeth forth to sowe but he meets with foure sorts of ground whereof the one is good as our Sauiour teacheth vs in that Parable Matth. 13. 3 8. Yea this is made a note of an able Minister of the New Testament 2. Cor. 3. 6. he is a Minister not of the letter onely but of the spirit The Reasons of this Doctrine are three 1. All things that concerne our saluation are more clearely taught and more fully in the Ministry of the Gospell than they were vnder the Law This is plaine Colos. 1. 26. where the Apostle calleth the Gospell a mystery which had beene hidden since the world began and from all ages but now is made manifest to all his Saints 2. The mercy of God and his free grace is more fully made knowne and offered vnto men in the Ministrie of the Gospell than it was vnder the Law This reason the Apostie giueth the grace of God that bringeth saluation hath appeared vnto all men Tit. 2. 11. 3. The Spirit of God which onely maketh the Word of God effectuall in the heart of man is much more plentifully bestowed since the time of Christs Ascension than euer it was before This is plaine Iohn 7. 39. The Holy Ghost was not yet giuen because Iesus was not yet glorified This Doctrine serueth for the Vse and profit both of vs that are Gods Ministers and for all you that are Gods people First we that are Ministers are to be exhorted by this Doctrine that we labour to be fruitfull and profitable in our Ministry Seeke not wealth or ease or credit but fruit Labour to finde that thy Ministry hath done good that it hath beene effectuall to the conuersion of some This made Paul so earnestly desirous to see the Romanes that he might haue some fruit among them also as he had among the other Gentiles Rom. 1. 13. Foure Reasons may be giuen to mooue vs to this care 1. God hath placed vs in this calling and giuen vs the gifts we haue to this end euen for the perfecting of the Saints and for the edifying of the body of Christ Ephes. 4. 8. 12. the manifestation of the spirit is giuen to euery man to profit withall 1. Cor. 12. 7. 2. Euery man should count it his misery to be vnprofitable it is noted for a great part of the misery of our estate by nature that we are altogether vnprofitable Rom. 3. 12. how much more a Minister Matthew 21. 30. cast yee the vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth 3. Nothing will yeeld vs that comfort in life or death as this not all the wealth we haue gathered nor the credit and applause we haue had 1. Thess. 2. 19. they whom he had won to God were his hope and ioy and crowne of reioycing 4. This is the chiefe thing that will assure vs that God hath indeed called vs to be Ministers of his Gospell and approueth of our Ministry when we are fruitfull when the porter the Holy Ghost appeareth vnto vs and giueth entrance to our Ministry into the hearts of the people Iohn 10. 3. as we know he did to Pauls Ministry into the heart of Lydia Act. 16. 14. We haue heard all the Ministers of the New Testament are reapers The seruants to whom God committed his talents if they were good and faithfull seruants gained somewhat to their Master Matth. 25. 23. Thus Paul approoueth himselfe to be an able Minister of the Gospell the Corinthians that were conuerted by his Ministry were his letters of commendation written in his heart yeilding him much inward comfort and assurance of his calling and also knowne and read of all men such an euidence of his calling as was apparant vnto all men 2. Cor. 3. 2. this he calls the very seale of his Apostleship 1. Cor. 9 2 Now seeing this is so necessary I will giue some few rules out of Gods Word which if we follow we shall be sure to reape fruit of our labours 1. We must be diligent and painefull both in study and in preaching giue attendance to reading to exhortation to doctrine neglect not the gift that is in thee but both by diligence in study and in preaching labour to stirre it vp and increase it saith the Apostle vnto Timothy 1. Tim. 4. 13 14. 2. When we teach we must labour to teach that not wherein our selues may shew most learning or eloquence but which may be most profitable and of vse to them we teach speake thou the things which become sound wholesome doctrine Tit. 2. 1. and the things that he would haue Titus to affirme constantly and to insist vpon in his Ministry are the things that are good and profitable vnto men Tit. 3. 8. 3. Striue to teach in that manner as may most profit thy hearers Marke 4. 33. Christ preached so as they were able to heare This was Pauls minde though he excelled all the flaunting preachers at Corinth in the tongues yet he professed that in the Church he had rather speake fiue words to the capacity and edification of others then ten thousand words in an vnknowne tongue 1. Cor. 14. 18 19. Hitherto belongeth that exhortation preach the Word reprooue rebuke exhort that is apply thy doctrine alwaies to the present estate and condition of thy hearers 2. Tim. 4. 2. 4. Take heed to thy life that thou do nothing to hinder the fruit of thy labours take heed vnto thy selfe and vnto the doctrine 1. Tim. 4. 16. And 1. Cor. 9. 15. it were better for me to die then that any man should make my glorying void that is rather then that any man should be able to obiect ought
against me that might disproue my vprightnesse of heart and faithfulnesse in my Ministry which is the maine thing I haue to reioyce and glory in 5. Be earnest with God in prayer that he would make thy Ministry fruitfull Paul bowed his knees vnto God for the Ephesians Ephes. 3. 14. for it is he onely must giue vs grace to teach profitably wee are not sufficient of our selues to thinke any thing as of our selues to meditate of any good thing but our sufficiency is of God 2. Cor. 3. 5. and our people grace to heare profitably he teacheth them to profit Esay 48. 17. We should importune the Lord in that manner as Rachel did Iacob Gen. 30. 1. giue me children or else I die 6. Enquire for fruit and deale with thy people in priuate to see how they profit by thy labours so did our Sauiour with his hearers Matth. 13. 51. haue yee vnderstood all these things And the Apostle did not onely teach publikely but from house to house Act. 20. 20. Heb. 13. 17. Thou must watch ouer their soules This Doctrine serueth also for the Vse of all Gods people 1. It teacheth vs how great profit we may make of reading the Scriptures Though God haue not appointed that to be the meane to worke faith and regeneration yet doth it notably prepare and make men fit to receiue good by hearing We haue heard the Apostles could neuer haue done that good by preaching if the people had not beene prepared by reading of the Prophets our Sauiour therefore commands his hearers to search the Scriptures and to acquaint themselues well with them Iohn 5. 39. One chiefe cause you profit so little by your hearing is for that you exercise not your selues in the reading of the Scripture If parents would traine vp their children in the principles of Religion and in reading of the Word at home while they be young it would be a great aduantage to them for their profiting by preaching But alas we might as well alledge to any of you a sentence out of Bernard or Augustine as out of the holy Scripture for you cannot tell whether we alledge it right or no so vnacquainted you are with it God hath written vnto you for your vse the great things of his law but they are accounted by you as a strange thing that belongs not vnto you as the Lord complained of the Iewes Hos. 8. 12. But if he onely be an happy man that can delight in the law of the Lord Psal. 1. 2. then are you doubtlesse in a wretched case that take no delight in it at all neuer read it no not on the Lords day You count it a tedious thing to keepe the Sabbath you know not how to spend it without gaming c. because you take no delight in the reading of the Scripture The Lord enioyned the King to reade the Word all the daies of his life and giueth this for the reason that he may learne to feare the Lord and that his heart be not lifted vp aboue his breathren Deut. 17. 19 20. What maruaile then if great men grow proud and tyrannous oppressours and if both great men and meane be so voide of Gods feare so prophane as they are seeing they reade the Scriptures so seldome and negligently as they doe 2. Learne by this Doctrine to iudge of the best kinde of preaching He that reapeth most fruit vnto God winneth most soules is the most able Minister of the New Testament That kinde of preaching whereby the people of God profit most in knowledge and sanctification is the best kinde of preaching not that whereby carnall men are most delighted or which feedeth the humour of a naturall man and tickleth the eare but which best edifieth the conscience Let no man say he is vnlearned that teacheth profitably and hath wonne many vnto God for hee that winneth soules is wise Pro. 11. 30. when God hath allowed of a man and commended him and set his seale on his ministry as on these he hath done 1. Cor. 9. 2. who art thou that darest dispraise or despise or disgrace him Gods people should not allow best of him that praiseth himselfe that is that by his manner of preaching declareth euidently he seeketh his own praise more than the profit of the people but of him whom the Lord praiseth by working with him in blessing his labours 2. Cor. 10. 18. As Paul saith he would iudge of the Ministers in Corinth so should all Gods people learne to iudge of Ministers 1. Cor. 4. â—…9 â—…0 I will know not the speech of them that are puffed vp but the power for the Kingdome of God is not in word but in power To this case our Prouerbe may well be applyed Shew me not the meate but shew me the man Compare the hearers of these learned and eloquent Teachers whom thou so much admirest with these who preach plainely and whom thou despisest for that cause see whether haue most knowledge and grace and so thou shalt be able to iudge whether is the best Teacher 3. To teach vs that the state of wicked and ignorant persons is far more dangerous and damnable now than it was vnder the Law first because this is a time of farre greater light than that was this is the condemnation that light is come into the world Iohn 3. 19. secondly greater grace is offered now than then yea receiued also by such as liue vnder an ordinary and able ministry of the Gospell the Apostle Peter speakes euen of some hypocrites that they had escaped the pollution of the world through the knowledge of Christ by the Gospell they were brought to a great reformation 2. Pet. 2. 20. Hitherto belong those fearefull sentences if euery transgression and disobedience to the law receiued a iust recompence of reward How shall we escape if wee neglect so great saluation c. Heb. 2. 2 3. And againe it is impossible for those who were once enlightned c. Heb. 6. 4 8. declaring in many words the fearefull state of them that haue not onely enioyed great meanes of grace but also receiued some common beginnings of grace by them and yet prooue naught afterward And so doth he likewise Heb. 10. 28 31. shew how it is farre more dangerous for them to sinne vnder the Gospell then it was vnder the Law Consider therefore how God vnder the Law hated and punished ignorance it is a people of no vnderstanding therefore hee that made them will not haue mercy vpon them Esay 27. 11. the breach of the Sabbath if yee will not hearken vnto mee to hallow the Sabbath day I will kindle a fire in the gates of Ierusalem and it shall deuoure the palaces thereof and it shall not bee quenched Ier. 17. 27. Adultery It is a fire that consumeth to destruction and would roote out all mine increase Iob 31. 12. Swearing the booke of Gods curse shall fly vpon euery one that sweareth to cut him off Zech. 5. 2 3.
10. And when he exhorts them to vnity and loue he tells them first they must with all holinesse and meekenesse and long suffering forbeare one another or else they can neuer keepe the vnity of the spirit in the bond of peace Ephes. 4. 2 3. And when he had exhorted them Phil. 2. 2. to be of one accord and of one minde he tels them verse 3. that if they would doe so they must in lowlines of minde each esteeme other better then himselfe 3. If we would all of vs striue to be zealous of Gods glory and carefull to set forward his worke The true way to haue peace on earth is to giue glory to God on high Luke 〈◊〉 14. Lecture the sixty sixth September 18. 1610. IOHN IIII. XXXVI XXXVIII THe Vse that the people of God that are hearers of the Word are to make of the former Doctrine is this That seeing there ought to be no emulation among the faithfull Ministers of Christ but how great inequality soeuer there be in their gifts or in the fruit of their labours or how great difference soeuer there be among them in iudgement yet they ought all to loue and esteeme one of another That therefore the people of God ought to esteeme and reuerence all Gods faithfull Ministers heare all reioyce in all praise God for all notwithstanding any diuersity of gifts or difference in iudgement that they may discerne among them That as it is made a note of a mans sincerity in the loue of the Saints when he loueth all the Saints Ephes. 1. 15. Colos. 1. 4. Philem 5. because it is euident such a one loueth a righteous man in the name of a righteous man not in any carnall respect Matth. 10. 41. so this is a note of a mans sincerity in his loue to Gods Ministers when he loueth all Gods Ministers because this sheweth he loueth a Prophet in the name of a Prophet and not in any carnall respect Matth. 10 41. True it is that Christians may acknowledge a difference in the gifts of Teachers and preferre one before another yea they should seeke to haue iudgement that they may be able to doe it It is Pauls prayer for the Philippians Philip. 1. 9 10. This I pray that your loue may abound yet more and more in knowledge and in all iudgement that yee may discerne the things that excell Yea they may desire to enioy the benefit of the best gifts to heare him that hath the best gifts The speech of the Apostle is generall not to the Ministers onely but to the people in the Church of Corinth 1. Corinthians 12. 31. Desire euen with zeale and holy emulation the best gifts And the rule which you should follow in discerning who hath the best and excellentest gifts is this As in generall all men ought to esteeme that the best gift whereby the Church is most edified it is the Apostles reason 1. Cor. 14. 4. He that prophesieth is greater than he that speaketh with strange tongues because he edifieth the Church more So in particular euery man is bound to be most thankefull to God for and esteeme best of that Ministry whereby himselfe hath receiued most good By this reason Paul challengeth respect and reuerence among the Corinthians aboue other Teachers 1 Cor. 4. 15. Though yee haue ten thousand instructers in Christ yee haue not many fathers Thou hast cause to say He is a good Preacher by whom thou findest thou hast profited in knowledge and grace whatsoeuer other men think of him Thou maist say as 1. Cor. 9. 2. If he be not a good Preacher vnto others yet doubtlesse he is vnto me And indeed he onely is able truely to commend a Preacher that can shew â—…e hath profited and receiued good by his Ministry when not his tongue onely but his life commendeth his Teacher when the knowledge faith and sanctification thou hast receiued by his Ministry commends him then thou commendest him well 2. Cor. 3. 2. Ye are our Epistle of recommendation written in our hearts that is wherein we doe inwardly and heartily reioyce which is vnderstood and read of all men 2. Yea more than that euery Christian should desire to heare such to liue vnder such a Ministry as he may profit by It should not content a man that the Ministry he liueth vnder is a preaching Ministry vnlesse it be such a one as he may profit by such a one as if he be but a babe in Christ can giue him milke speake to his capacity teach him plainely and familiarly and such a one as if he be past a childe growne to further ripenesse is able to giue him stronger meate It is noted for a property of the ordinance of God that it is able to build further to goe forward with Gods building Acts 20. 32. And Gods people should desire the sincere milke of the Word that they might grow thereby 1. Pet. 2. 2. Many Christians doubtlesse are too indifferent in this point they respect not this in the Ministry they liue vnder though it be such as they cannot profit by they care not they grieue not they seeke not further they make Gods seruice nothing but a matter of formality and indifferency And this indifference in the people maketh many Ministers more idle and carelesse in stirring vp Gods gifts in themselues than otherwise they would be But though the people may acknowledge a difference in the gifts of Teachers and ought not to rest in any Ministry they cannot profit by yet are they not to despise any Many hearers offend much in a partiall and factious estimation they haue the Ministers of the Gospell in And this partiality I finde ariseth from two grounds 1. The respect they haue to difference of iudgement that is among vs in smaller matters such as I spake of the last day for in this respect there be many that affect such onely as are of their owne mindes with the dislike of all others that are of another iudgement One sort haue this preiudice against them that dislike the ceremonies that for that very cause they despise them refuse to heare them speake all euill of them whatsoeuer their gifts or doctrine or life be Another sort conceiue such a dislike against them that are conformable as they will not acknowledge nor make vse of the excellent gifts God hath bestowed vpon such onely for this cause 2. The second ground of this partiality is the respect they haue to the great difference of gifts that is among Preachers and in respect of this there be many that will heare and follow and admire some teachers whom they iudge to be of excellent gifts but despise and contemne all others This factious disposition in the hearers of Gods Word hath in all ages beene the cause of much confusion in the Church of God and greatly hindred the fruit of the Gospell of Christ. So when Paul complaineth 1. Cor. 1. 11. that hee heard there were contentions among them he giueth
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
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
in the example of that Publican Luk. 18. 14. When they haue cast themselues lowest the Lord hath lifted them vp highest this way Humble your selues in the sight of the Lord and he shall lift you vp Iam. 4. 10. The more humble and poore we are the fitter we are to trust in God I will leaue in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord Zeph. 3. 12. The last meanes to maintaine this comfortable assurance of our saluation is to make continuall obseruation of the experiments of Gods fauour we daily receiue and of the vndoubted fruits of Gods grace we finde in our selues for experience breeds hope Rom. 5. 4. So saith Dauid Psal. 71. 5 6. Thou art my hope O Lord God thou art my trust from my youth my praise shall bee alwaies of thee 2. Cor. 1. 10. Who deliuered vs from so great a death and doth deliuer vs in whom we trust that hereafter hee will deliuer vs. And for obseruing the fruits of Gods grace in our selues see what stead it stood Iob in Chap. 29. and 30. and Gal. 6. 4. Let euery man prooue his owne worke and then shall he haue reioycing in himselfe alone and not in another And thus much for the first Vse Lecture the seuentie sixe December 18. 1610. IOHN IIII. XLII THe second Vse of this Doctrine is for the examination and tryall of that confidence and assurance we seeme to haue of Gods fauour and of our owne saluation For it is certaine that many a man hath had a false peace and perswasion of Gods fauour and of his owne saluation 1. Cor. 10. 12. A man may thinke he stands that doth not To most wicked men God saith Ier. 3. 4. Didst thou not still cry vnto me Thou art my father and the guide of my youth Micah 3. 11. Yet they will leane vpon God and say Is not the Lord among vs no euill can come to vs Yea they count them beasts that make any doubt of this they wonder to see Gods children so full of doubts and feares and conclude from thence That either they haue beene notable hypocrites and more notorious sinners than other men or else that they are madde and franticke And for one that Sathan hath ouerthrowne by desperation there are twenty whom he hath ouerthrowne with this false assurance We are therefore to be exhorted to examine our assurance Pro. 8. 26. Hee that trusteth in his owne heart is a foole For as the true assurance of Gods fauour is a comfortable thing so is a false peace and assurance one of the most grieuous iudgements that can befall a man Esay 29. 9 10. When he had said Stay your selues and wonder he addes this to bee the iudgement they should wonder at The Lord hath couered you with a spirit of slumber and hath shut vp your eyes Of the two it were better for a man to be vexed with continuall doubts and feares than to be lulled asleepe with such an assurance For besides that it keepes a man from seeking to God it will not hold but faile him when he shall haue most need of it Iob 11. 20. Their refuge shall perish and their hope shall be sorrow of minde As the Apostle saith of true confidence Heb. 10. 35. Cast not away your confidence which hath great recompence of reward So may I say on the contrary side to wicked men Cast away this your confidence for it shall haue no recompence of reward I will therefore giue you some notes whereby you may try whether the assurance you haue of Gods fauour and the peace you finde in your selues be from faith or from presumption 1. From the time when first we came vnto this assurance They that haue this false assurance haue had it from their Mothers wombe they were neuer of other minde they were neuer troubled with any feares or doubts this way But the faithfull can say there was a time when they had the spirit of bondage in themselues which wrought much feare and after that had soundly humbled them then they came to this comfortable assurance This is the ordinary way yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the spirit of adoption whereby wee cry Abba Father Rom. 8. 15. 2. From the meanes whereby it was wrought in vs. For the assurance that the faithfull haue was first wrought in them by the Ministry of the Word and is thereby daily increased I create the fruit of the lips peace peace Esay 57. 19. They that haue this false assurance neuer found comfort in the Word neuer cared for it nay if any thing euer interrupt their peace it is that the seldomer they heare it the more quiet they are in their minde Apoc. 11. 10. These two Prophets vexed them that dwelt on the earth 3. From the grounds whereupon our assurance is founded and built For their assurance that haue this false peace is grounded 1. Eyther vpon Gods temporall blessings Hos. 12. 8. I am become rich I haue found me out substance in all my labours they shall finde none iniquitie in mee that were sin Or 2. Vpon a generall perswasion of Gods goodnesse and Christs merits Ieremie 3. 5. Will hee keepe his anger for euer Will he reserue it to the end Matth. 7. 2â—… Not euery one that saith Lord Lord. Or 3. Vpon some ciuill vertues that they discerne in themselues which many other doe want as that proud Pharisee did God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican Luke 18. 11. Whereas the faithfull as you haue heard in the Doctrine ground their assurance vpon Gods Word vpon the Testimony of Gods Spirit vpon the Vnchangeablenesse of Gods Loue and All-sufficiency that is in him to keepe that that is committed to him 4. From the measure of this assurance For the faithfull haue not this assurance so perfect but they are oft troubled with doubts and feares Gal. 9. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to another They finde cause to cry as Marke 9. 24. Lord I beleeue helpe mine vnbeleefe But they that haue this false assurance are most confident and neuer haue any doubts Luke 11. 21. When the strong man armed keepes his pallace the things that hee possesseth are in peace 5. The fift and last difference is from the effects and fruits of this assurance For in the naturall man his assurance of Gods fauour workes no change at all in his life makes him neuer the better He hath no more feare to offend God because of this no more care to please him He can commit very hainous sinnes and neuer be troubled with them they neuer interrupt the peace of his conscience Psal. 64. 4. They shoote in secret at the perfect suddenly doe they shoot at him and feare not Yea his very assurance
shalt before thou goe hence recouer thy assurance and comfort againe See this in that prayer of Dauid grounded doubtlesse vpon Gods promise Psalme 39. 13. Stay thine anger from mee that I may recouer my strength before I goe hence and be not Yea be thou sure it will returne with aduantage as the seed that is cast into the ground vseth to doe Psalme 97. 11. Light is sowne for the righteous and ioy for the vpright in heart Hauing now finished this Doctrine which we haue learned from the second part of the Text viz. the certainety that was in the Faith of these Samaritans it followeth now that we proceed vnto the third viz. the meanes whereby they were brought to this certainety the ground whereupon they did build their Faith and that they say was not the saying of the Woman but the hearing of him themselues And from hence we haue this Doctrine to learne That the Faith and Religion of Gods Elect is not grounded vpon the testimony of any man but vpon Gods owne Word only The iudgement that others whom we reuerence and respect haue of Religion and the testimony that they giue vnto it causeth vs at the first to haue a good opinion of it the State learned men parents and friends specially the good example of those that professe it haue great force thus farre thus the Apostle saith that they that obey not the Word may without the word be won by the conuersation of their wiues 1. Pet. 3. 1. And we are to hold it a great mercy of God that we were borne and brought vp not among Papists or Infidels but in the Church of God where his true Religion was professed and where we might enioy these helpes so the Apostle saith that men shall glorifie God in the day of their visitation that they liued among such as by whose godly and honest conuersation they were won to a liking of the true Religion which they did professe 1. Pet. 2. 12. But yet all this will not bring vs to Faith or certainty in our Religion till we heare God himselfe speak and giue testimony to it in his holy Word Iohn Baptist gaue testimony to Christ and because the Iewes had a reuerent opinion of Iohn they also for a while conceiued highly of Christ and yet they could not certainely beleeue he was the Messias Why Because they could not heare God himselfe speake and giue testimony to it in his holy Word yee sent vnto Iohn and he bore witnesse of me c. and the workes that I doe beare witnesse of me and the father himselfe hath borne witnesse of me yee haue neither heard his voice at any time nor seene his shape And ye haue not his word abiding in you search the Scriptures c. Iohn 5. 33 35 37 38 39. 2. The Ministry of the Word brings vs not onely to a good opinion of Religion and to an outward profession of it but workes Faith and Certainety in our consciences Faith comes by hearing Romanes 10. 17. But the meanes whereby it workes this Faith and Certainety in vs is the Word it selfe by causing vs to see the ground of that it teacheth vs to beleeue in the Word therefore Paul saith Acts 26. 22. Hauing obtained helpe of God I continue vnto this day witnessing both to small and great saying none other things than those things which the Prophets and Moses did say should come When once we heare God in his Word to teach vs any truth then are we certaine of it and not before Acts 17. 11 12. Therefore many of them beleeued Then we beleeue no longer because men teach vs but for that we are taught of God himselfe and though they that did first teach vs and draw vs to a liking of the truth should fall from it yet will not wee forsake it when once wee can say wee haue heard him our selues The Reason of the Doctrine is that all men are subiect to errour and therefore their testimonie is too weake a foundation to ground our Faith vpon and on the other side there is no possibility of errour in Gods Word euery man is a lier that is subiect to be deceiued himselfe and so to deceiue others Romanes 3. 4. Psalme 93. 5. Thy testimonies are very sure To shew the difference betweene our Religion and that of the Papists and whether hath most certainety The Papist grounds his Faith vpon the testimony of the Church I will not say of what Church but say it were the true Church of Christ yet it consisteth onely of men that are subiect to errour and consequently the conscience cannot with any certainety relye vpon the testimony thereof But we ground our Faith onely vpon the Word of God Obiect 1. How can we know the Scripture to be the Word but by the testimony of the Church Answ. Indeede the testimony of the Church doth first incline vs to thinke that the Scripture is the Word of God and makes vs willing to heare and reade it but after we by hearing and reading it attaine to further certainety and assurance for God himselfe speaketh to vs in the Scriptures hee spake by the mouth of his holy Prophets which haue beene since the world began Luke 1. 70. God at sundry times and in diuers manners spake in times past vnto the fathers by the Prophets Heb. 1. 1. and that so clearely and euidently that the faithfull are vndoubtedly assured it is he that speaketh it is indeed his Word And they can say as Cant. 2. 8. It is the â—…oice of my Belouâ—…d And 5. 2. It is the voice of my Bâ—…loued that knocketh This is promised to the faithfull Esay 52. 6. They shall know in that day that I am he that doth speake behold it is I. Iohn 7. 17. If any man will doe his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe And indeed if we could not now be vndoubtedly certaine that it is indeede Gods Word the case of the Church were worse now than it was when God spake to his people in visions and dreames for they were without any externall testimony from men fully assured then that it was the Lord himselfe indeede that spake vnto them if Abraham had not beene so hee would not haue beene so forward to sacrifice his Sonne Gen. 22. 3. nor Cornelius in obeying the commandement he had receiued in a vision to send for Peter Acts 10. 7. After Paul had seene the vision immediately hee endeuoured to goe into Macedonia assuredly gathering that the Lord called him to preach the Gospel vnto them Acts 16. 10. No it is certaine that we may be more sure that God speakes to vs in his Word than they could be of his speaking vnto them in visions 2. Peter 1. 19. Wee haue also a more sure word of prophesie Obiâ—…ct 2. The Scriptures are obscure and no man can be certaine of the sense of them but by the Church Answ. 1.
earnest an asseueration for here it is said Iesus himselfe had testified that a Prophet hath no honour c. And Luke 4. 24. Uerily I say vnto you no Prophet is accepted in his owne Countrey These things thus obserued doe yeeld vs this instruction That the Ministers of God for the most part haue least estimation in their owne Countrie they that are nearest vnto them in dwelling in carnall kinred and acquaintance are of all others the farthest off from giuing them that honour that is due vnto them Indeed this is not alway so for we shall reade that Iohn the Baptist was highly honoured euen by his owne Country-men Matth. 3. 5 6. There â—…nt out to him all Ierusalem and all Iudea and all the Regionround about lordan and were baptized of him confessing their sinnes Yea after his death they retained an honourable opinion of him for so we reade Matth. 21. 26. All men hâ—…ld Iohn for a Prophet But for the most part it hath euer beene otherwise So soone as euer Ioseph had shewed himselfe a Prophet he was no where so much despised and hated as by his owne Brethren yea it is twice said verses 5. and 8. They hated him so much the more because of his dreames And 6 19 Behold this Dreamer coâ—…meth So when God had giâ—…en vnto Dauid not onely an Heroicall and Princely spirit to fight with Goliah but also a Propheticall spirit to declare vnto Gods People their deliuerance from him he found not so much contempt and disdaine in all the host of Israel as from his owne Brother 1. Sam. 17. 28. Ieremie found not that bitternesse and deadly malice neither in any of the Iewes nor in the Caldeans as he did in the men of Anathoth his owne Country-men and Kinsmen Ier. 11. 21. The men of Anathoth sought his life and said Prophesie not in the Name of the Lord that thou dye not by our hands And Paul in all the Countries that he came in receiued not so many contempts and indignities from any as he did from the Iewes He was whipped fiue times by them and receiued euery time forty stripes saue one 2. Cor. 11 24 So none esteemed more contemptibly of Christ than his owne Kinsmen Mar. 3. 21. Iohn 7. 5. Well wee haue seene sufficient proofe of the Doctrine in all these examples let vs consider now what might be the reason of this In it selfe doubtlesse it is a great fauour of God to send vs such Prophets as haue beene bred and borne amongst vs such as are of our owne kindred and acquaintance as is euident by the promise God makes his people Deut. 18. â—…5 The Lord thy God will raise vp a Prophâ—…t from among you euen of thy Brethren to him ye shall hearken So is it also spoken of Amos I raised vp of your sons for Prophets and of your young men for Nazarites is it not euen thus O yee children of Israel saith the Lord Amos 2. 11. How falleth it out then that for the most part men esteeme not ofthis fauour and that they will hearken rather to any Prophet than to such a one The Reason thereof is to be imputed to foure common corruptions that the nature of man is tainted with The first is enuie and pride the second hypocrisie the third curiosity and desire of noueltie the fourth selfe-loue and desire to be flattered and soothed in their sinnes The first Reason of this I say is that enuie and pride that is in the nature of man For we cannot endure that one that we know is or hath beene our equall or inferiour should take vpon him to teach and direct and reprooue vs as all true Prophets vse to doe Now euery Prophet among his owne Kindred and Country-men where he hath beene borne and and bred is so either they know him to haue beene their inferiour in wealth or parentage or at the most that he was once but their equall their Schoole-fellow their play-fellow This is expresly noted for the cause why our Sauiour was not esteemed at Nazaret Mar. 6. 3. Is not this the Carpenâ—…er Marie's Sonne the Brother of Iames and Ioses and of Iuda and Simon and are not his Sisters here with vs and they were offended in him not at him viz. euen in his meane estate The second Reason of this is the hypocrisie that is in the nature of man those whom they haue conuersed long with familiarly they must needs obserue sundry infirmities in them and there is this hypocrisie in vs that though we thinke neuer the worse of our selues for many foule faults that are in vs yet we are apt to despise another for the least infirmitie we discerne in him All Gods graces are not of that force to moue vs to reuerence and honour him as the least of his infirmities hath to make vs censure and despise him This corruption our Sauiour noteth Matth. 7. 3. We are not onely apt to see the least moate in our Brothers eye but also as appeareth by comparing verse 1. with 3 4. apt to iudge that is to censure condemne and despise him for it Specially in a Minister men looke for Angelicall perfection a Minister they thinke should be so holy that he should not neede marriage so full of Faith that he should not care for the things of this life he should not prouide for his family he should not require his tythes nor his debts Neither can men vnlesse there be more in them than nature reuerence a Minister if they do discerne the least blemish in him or can but remember any fault and infirmity they haue knowne to be in him in times past Yea such perfection we looke for in Ministers that we are apt to despise them euen for the blemishes we discerne in any that are neere vnto them in their wiues their children their seruants their companions Num. 12. 1. Aaron and Miriam spake against Moses because of the Ethiopian Woman which hee had married This corruption gaue occasion to that Law which the Apostle giueth 1. Tim. 3. 2 4. That none should be chosen to be a Bishop vnlesse he be such a one as is not onely vnreprouable himselfe but such a one also as ruleth his owne house well hauing his children in subiection with all honesty To this corruption of our nature Salomon seemeth to haue respect in that saying Eccles. 10. 1. Dead Flies putrifie the precious oyntment of the Apothecary and cause it to stinke so doth a little folly him that is in estimation for wisedome and glory It doth so indeed but that is through our corruption for it ought not to do so The third Reason why for the most part a Prophet hath no honour in his owne Towne in the place where he hath long liued is the curiosity that is in the nature of man and desire of nouelty For naturally we loath those blessings that are common and which we haue long enioyed and esteeme more of that that is new
and strange though it be indeed of lesse worth than the other Though Manna were the excellentest foode that euer mortall man did liue vpon yet when the Israelites had beene vsed to it a while they loathed it and preferred the fish and cucumbers and onions and garlicke of Egypt before it Num. 11. 5 6. Of this corruption the Apostle speaketh 2. Tim. 4. 3. Men will not endure wholesome doctrine and why so They haue itching eares and will after their lusts get them an heape of Teachers Their owne foode be it neuer so wholesome they cannot endure they must haue variety that that is new and strange and that not because they may profit more by them than by their owne as sometimes it falleth out but onely to feede this itching humour of curiositie This is the cause why the Apostle is so earnest with the people euen with the people of God with good people to esteeme well of their owne Pastours And wee beseech you brethren know them which labour among you and are ouer you in the Lord 1. Thess. 5. 12. Obey them which haue the rule ouer you for they watch for your soules as they that must giue account Heb. 13. 17. The fourth and last Reason is the selfe-loue that is in all men by nature and great desire to be flattered in their sinnes For the Minister that hath liued long among them knoweth them better than any stranger and is able more particularly to touch and reproue their sinnes If he in his doctrine do but come neare any corruption they know themselues guilty of though he know no such thing by them nor once thinke of them they iudge presently he aymeth at them he intendeth to disgrace them Though a stranger inueigh against their sinnes euery whit as particularly and sharpely as their owne Pastour yet because they thinke he knoweth nothing by them he aymeth not at them they can take it in good part and commend him too This was the cause of the hatred Ahab bare both to Eliah 1. Reg. 21. 20. and to Micaiah 1. Reg. 22. 8. We haue heard the foure Reasons of the Doctrine let vs now come to the Vses of it For it is a Doctrine of good Vse both for vs Ministers and for all you that are the people of God 1. For vs that are Ministers This Doctrine serueth to exhort vs to vse all good meanes to preserue the credit and estimation of our persons in the hearts of Gods people This we are bound to doe 1. Tim. 4. 12. Let no man despise thy youth Tit. 2. 15. See that no man despise thee For if we lose our reuerence and estimation in the hearts of Gods people our Doctrine will do them no good And we may perceiue by this Doctrine how apt the people are to despise vs specially when we haue liued long amongst them It standeth vs vpon therefore so much the more carefully to vse all good meanes whereby we may maintaine our estimation in their hearts And I finde in Gods Word three speciall meanes whereby this may be done First by our Diligence and Care to teach profitably That is the chiefe thing that will procure vs reuerence and estimation if we doe our worke well 1. Thess. 5. 13. Haue them in singular loue for their workes sake This is that that the Apostle teacheth 2. Tim. 2. 15. Study to shew thy selfe approoued vnto God a Worke-man that needeth not bee ashamed diuiding the Word of God aright And 1. Timothie 4. hauing charged Timothie verse 12. too looke to it that no man despise his Youth he telleth him by what meanes he may preserue his Person and Ministry from contempt and disdaine verse 13. and standeth principally vpon this Giue attendance to reading to exhortation and to doctrine Verse 14. Despise not the â—…ift that is in thee but stirre it vp and seeke to increase it And addeth verse 15. These things exercise and giue thy selfe vnto them that it may bee seene how thou profitest among all men If this care and conscience be in vs we shall be sure to haue honour though Sathan and all the world should conspire to disgrace vs A Prophet a true and faithfull Prophet he meanes is not without honour Matth. 13. 57. Mar. 6. 4. If this be wanting no wealth no titles no hospitality no good workes we can doe will be able to preserue vs from contempt The second meanes is by our faithfulnesse in our ministry This differeth from the former for a man may be a diligent and very sufficient Teacher and yet not faithfull in his Ministry This is faithfulnesse when we are carefull to deliuer the whole counsell of God to his people not concealing any part of it for fauour or feare of any man Ier. 23. 28. He that hath my Word let him speake my Word faithfully 1. Cor. 4. 2. It is required of Gods Stewards that euery man be found faithfull 2. Tim. 2. 2. What things thou hast heard of me the same deliuer to faithfull men which shall be able to teach others This hath great force to procure vs reuerence in the hearts of all men When the Pharisees would giue a reason of the reuerence they pretended to beare to our Sauiour they giue this Matth. 22. 16. Master we know that thou are true and teachest the way of God truly neither carest for any man for thou considerest not the person of man And when the Apostle chargeth Titus to looke to it that no man despise him he prescribeth him this way to keepe himselfe from contempt Tit. 2. 15. These things speake and exhort and rebuke with all authority see that no man despise thee Titus might haue said This was a strange direction this is the way rather to procure vs the contempt and hatred of all men if we shall not only teach such particular duties as he had mentioned before but apply them also so particularly by exhorting and rebuking men specially if we do it with such authority and boldnesse as thou speakest off No saith the Apostle feare it not this will gaine thee estimation and honour in the hearts of men yea of all men yea euen of them that were most offended with thee for thy faithfulnesse if they belong to God And this is that that Salomon saith Pro. 28. 23. He that rebuketh a man shall finde more fauour at the length than he that flattereth with his tongue On the other side if a man will make himselfe a base vnderling to any in the matter of his Ministry so as he dareth not deliuer some parts of Gods truth he dareth not reproue some faults for feare of man if he had all the learning in the world yet shall he haue no true honour for thus saith the Lord speaking to the Priests and Teachers of his People Mal. 2. 9. Therefore haue I also made you to be despised and vile before all the People because you haue not kept my waies but haue beene partiall in the
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
might haue life through his name Iohn 20. 30 31. And seales they were not such as are set in waxe the stamp whereof might be worne out in time and had need to be renewed but such as were ingrauen in brasse the stamp whereof may be as well seene now as when it was first done All the miracles of Christ and of the Prophets and Apostles are ours as being done for the confirmation of that Doctrine which we teach and professe And touching the miracles they brag of we answer First the most of the miracles they glory in we haue iust cause to suspect that they were neuer done The reports that are made of their miracles in the golden Legend all the world may discerne to be notorious lies many of them also were but tricks of Legerdemaine as the nodding and weeping and sweating of their Images whereas the miracles that Christ and his Apostles did were done before witnesses not in the darke and vnderboard without all suspition of fraud such as were euident to the senses of men see what store of witnesses he had of those miracles that are mentioned Mat. 4. 24 25. Marke 33. Yea where he did most affect secrecy yet would he haue some witnesses of vnsuspected credit as in the raising of Iairus daughter though he put forth the most that were in the house and commanded that this miracle might not be spoken of yet would he haue three of his Apostles and Iairus himselfe and his wife to be eye-witnesses of the miracle Luke 8. 51 56. So as his miracles had testimony not onely from all the people Iohn 6. 14. but euen from his most mortall enemies This man doth many miracles say they Iohn 11. 47. Secondly those things that can be proued to haue beene done indeed are no greater than such as false teachers haue been able to doe that is such things as haue been so wonderfull and strange as they haue seemed miracles vnto men and which few or none haue been able to distinguish from true miracles so our Sauiour saith of false Prophets They shall shew great signes and wonders insomuch that if it were possible they shall deceiue the very elect Matth. â—…4 â—…4 Yea such as is expresly foretold should be done by Antichrist and his Church His comming is after the working of Satan with all power and signes and lying wonders 2. Thes. 2. 9. And he doth great wonders so that he maketh fire come downe from heauen in the sight of men And deceiueth them that dwell on the earth by the means of those miracles which he had power to do Ren. 13. 13 14. Thirdly we are sure they can be no true miracles that they worke when the Doctrine they would confirme by them is false and contrary to the Word For seeing that things which may seeme to be miracles in the iudgement of the wisest man on earth may be wrought by false teachers we must iudge not by the miracles what Doctrine is true but by the Doctrine what miracles are true and diuine If there arise among you a Prophet and giueth thee a signe or a wonder and the signe or the wonder come to passe whereof he spake vnto thee saying Let vs go after other gods and serue them thou shalt not hearken to the words of that Prophet Deut. 13. 1 3. 2 Seeing all Christs wonderfull workes were done to gaine credit and estimation to his Doctrine and Worship let vs make the same Vse also of all Gods wonderfull works that are done in our eyes for they also are done to that end to draw vs to a greater reuerence and better regard of his Word and Worship All his wonderfull and strange iudgements and corrections wherein we are constrained to acknowledge his finger these things are done to open the eares of men to make them able to heare with more reuerence and fruit and to seale their instruction to confirme vnto them and make them better able to belieue that which they are taught by the Word as Elibu speaketh Ioh 33. 16. all the strange thunders and lightenings c. that we haue seene and heard are done to that end as is plaine Psal. 29. 2 3 9. When the Prophet to perswade the greatest men on earth to giue vnto the Lord the glory due vnto his Name by frequenting with all reuerence his publique worship and attending vpon his ordinances mentioneth in many verses together the glorious power of God which appeareth in the thunder which he calls there the voice of the Lord and concludes all that he said of it thus Vers. 9. And in his temple doth euery one speake of his glory euen this mighty and dreadfull worke of God makes euery man giue glory to God in his Temple and performe all duties of his worship more diligently and reuerently Lecture the eighty two February 26. 1610. IOHN IIII. XLV WE heard the last day that this Verse doth offer to our consideration three principall points First the readines of the Galileans to entertaine Christ and his Ministry in these words Then when he came into Galile the Galileans receiued him Secondly the reason that moued them with so great readinesse to receiue and entertaine him in these words Which had seene all things that he did at Ierusalem at the Feast Thirdly the occasion whereby they came to see all those things that he did at Ierusalem at the Feast in these words For they went also vnto the Feast The two first points we finished the last day and now it remaineth that we proceed vnto the last where for the raising of the Doctrine that we are to receiue from hence three things are to be obserued First what this Feast was that the Galileans went vnto and that is euident Iohn 2. 23. that it was the Passeouer And the Passeouer is called a Feast because beside the Paschall Lambe which was then to be eaten by euery family the people of God were wont then for seuen dayes to eat and drink together with ioy This you shall see in the Passeouer kept in Hezekiahs time 2 Chron. 30. 21. Two thousand bullocks and seuenteene thousand sheep were spent at that Feast Verse 24. And in that Iosiah celebrated 2 Chron. 35. 7 8 9. seuen and thirty thousand sheep lambs and kids and three thousand eight hundred bullocks were spent Secondly the vse and end of this Feast for it was no ciuill or common Feast but holy and religious Leuit. 23. 6. it was called the Feast of vnleauened bread vnto the Lord that is it was kept to his honour and seruice They went not thither to make merry in a carnall manner but to reioyce before the Lord Deut. 12. 12. that is with an heauenly and spirituall ioy They did not seeke in that Feast the feeding of their bodies so much as the nourishment and comfort of their soules therefore these sheep and bullocks that were giuen by Hezekiah and the Princes are said to haue been giuen for peace-offerings 2 Chron. 30. 22. which
duty that we must performe vnto others First for our selues We are to be exhorted that we would loue Church-meetings and delight more in them and be more thankfull to God for them than we haue hitherto been Labour for that affection that Dauid had Psal. 122. 1. I was glad when they said vnto me Let vs goe vnto the house of the Lord. Yea pray for the continuance of our solemne Assemblies both here and in other places of the Countrey This was also Dauids heart Psal. 122. 6. Pray for the peace of Ierusalem they shall prosper that loue thee And marke the Reasons Vers. 8 9. For my brethren and Companions sakes I will now say Peace be within thee Because of the house of the Lord our God I will seek thy good And therefore labour to walk worthy of this blessing and to profit by it For no enemy can put downe our meetings till God for our sinnes do put them downe Lam. 2. 6. He hath destroyed his Tabernacle as a garden he hath destroyed his Congregation Secondly concerning others there are two duties we are to be exhorted vnto 1. That euery one of you would call vpon his Neighbour and Friend and draw them to frequent the Church-assemblies When the Lord had prophesied Esay 2. 2. that vnder the dayes of the Gospell All nations should flow vnto the house of the Lord he addeth Vers. 3. that this should be the meane to draw so many to his house Many people shall go and say Come let vs go vp to the house of the Lord. 2. Masters of Families and Parents are to be exhorted that they would not think it sufficient to come to Church themselues but see that their children and seruants come also We should suffer none to attend vs in our owne house that will not attend and go with vs to Gods house Exod. 20. 10. Sonne Daughter Man Maid Stranger Iosh. 24. 15. I and my house will serue the Lord. Dauid speaketh of this as of one of the greatest comforts he had had vpon earth Psal. 42. 4. That he had gone with a multitude and led them into the house of God and Psal. 101. 7. There shall no deceitfull person dwell in mine house Sure he would much more haue said there shall no prophane contemner of Religion dwell in my house The second vse of the Doctrine is for reproofe And there be two sorts of men that are to be reproued by this Doctrine 1. Such as neglect the Church-assemblies in all the parts of Gods worship and seâ—…uice 2. Such as separate themselues from the Church-assemblies in some parts of Gods publike worship Of the first kind there are foure sorts 1. Such as separate from our Church-assemblies vpon pretence of the corruptions that are in them These are marked with a black coale by Iude vers 19. These be they who separate themselues sensuall hauing not the spirit But herein Christians must learne wisely to distinguish betweene such as are vniustly separated by others from the Church-assemblies and such as voluntarily separate themselues these deserue to be called Schismaticks and not the other Neither are they to be accounted Schismaticks as though they dare not be agents or practisers of any corruption that remaineth in the Church yet can beare and tolerate them as burdens without forsaking the Church for them To this first sort I will say no more but wish them well to weigh the examples of Gods seruants that haue been mentioned in this doctrine which frequented so diligently the publike worship of God vsed in Ierusalem when there were farre greater corruptions both in the Priests and people and worship it selfe than can be found in ours 2 Such as absent themselues from the Church-meetings out of respect they haue to their profit they must needs spend some Sabbaths in going to Faires they must go iournies on that day sometimes and make bargaines c. they cannot spare any time from the works of their calling to come to Lectures on the week day They cannot get their liuing they say by going to Church and when they do come to Church on the Sabbath they cannot bring their whole family with them they must leaue some behinde them to looke to their houses for feare of robbing These are like those Mal. 3. 14 that said It is iâ—… vaine to serue God and what profit is it that we haue kept his ordinances To these I say no more but this First if thou couldest come to the Church either on the Sabbath or week day with an vpright heart thou shouldest not need to feare that that would make thee poorer The Lord God would be a sunne and shield vnto thee no good thing would he with-hold from thee Psalme 84. 11. Secondly though thou may in sundry cases of necessity leaue some at home when thou commest to Church yet take heed thou pretend not necessity where none is For if thou dare leaue thy house empty when thou goest to a Faire or to haruest worke and canst trust God with keeping of it then and darest not do so on the Sabbath when thou commest to serue God be thou assured thy heart is naught and God will not hold thee innocent For God hath made a further promise to thee for keeping of thine house when thou leauest it vpon this occasion than at any other time Neither shall any man desire thy land when thou shalt goe to appeare before the Lord thy God thrice in a yeare Exod. 34. 24. 3 Such as though they haue nothing to do if their finger be sore or their head do butake will absent themselues I would haue such to remember the example of Hezechiah who in three dayes after he had been sick of a most painfull and mortall disease went into the Temple Esa. 38. 22. and the woman that on the Sabbath resorted to the Synagogue though she had had a spirit of infirmity eighteene yeares Luke 13. 10 11. And because the true cause of their absence is for that they find no comfort nor take any delight in our Church-exercises I would haue them to consider that there is no one more certaine signe of a dead heart void of all grace and sense of Gods loue than this not to be able to take any delight in his publike worship as may appeare by the contrary in these two places Psal. 84. 12. Dauid loued Gods Tabernacles so well because his heart and his flesh reioyced in the liuing God And 1 Pet. 2. 2 3. Such as haue tasted how sweet the Lord is will desire the sincere milke of the Word And know thou that as thou carest not for appearing in the Assemblies of the righteous in this life so hast thou cause to feare that thou shalt not stand in the Assembly of the righteous in the life to come Psal. 1. 5. when thou wilt esteeme better of them than now thou dost 4 Such as absent themselues vpon this pretence that they can serue God as well and spend their time
as he was is a greater crosse than the losse of many children to a meaner man And it well appeareth indeed in the Text that he was greatly afflicted with it The Doctrine then we learne here is this That no mans wealth or greatnesse in the world can free him from affliction This Rulers wealth nor his authority and honour in the Country nor his fauour with the King could keep off Gods hand either from his child or from his owne heart but his child is sick of a painfull and mortall disease and himselfe is maruellously troubled and afflicted with it Though men that are rich and of great estate in the world haue more means to keep themselues from many afflictions than others haue and from the sense of those afflictions which are vpon them yet can they not be exempted from Gods iudgements No doubt this Rulers child wanted no attendance no good diet no aduice and help of the Physitian and yet will not all serue the turne but he is sick vnto death And the Ruler himselfe wanted no means to put griefe from his heart company pleasures recreations c. yet is he as deeply wounded with this affliction as another man This is that that Salomon saith Riches auaile not in the day of wrath Pro. â—…1 4. They cannot fence a man from Gods strokes Yea it is certaine that oftentimes Gods plagues euen in this world light more heauily and fearefully vpon them than vpon other men Psal. 76. 12. He shall cut off the spirit of Princes he is terrible to the King of the earth And 82. 7. Ye shall die like men and fall like one of the Princes The Reasons of this are principally two First they are sinners as well as others and sin will bring misery Iob 5. 7. Man is borne saith Eliphaz to misery and trouble as the sparkes flie vpward that is euer since the fall it is as naturall for man to haue misery as for the the sparkes to flie vpward yea vsually vnlesse Gods grace preuent them they sinne with an higher hand and with more pride than other men That made the Prophet Prou. 30. 9. pray for a meane estate least saith he I be full and deny thee and say Who is the Lord And God delighteth to shew his power in abasing proud sinners 1 Peter 5. 5. He resisteth the proud Iob 40. 6 7. Cast abroad the indignation of thy wrath and behold euery one that is proud and abase him looke on euery one that is arrogant and bring him low as if he should say I do so It is no maruell therefore though they be plagued aboue other men Secondly they are vsually exempted from the censures of men The Lawes of men are like the Spiders webb these great Flyes will easily burst thorough them and as for the reproofs of Gods Word they will not endure them Ier. 5. 5. These haue altogether broken the yoke and burst the bonds And therefore it is necessary God should take them in hand For so the Lord hath said when men whom he hath giuen authority vnto to reproue and censure wicked men either dare not or will not do it When they hide their eyes and winke at him then will I saith the Lord set my face against that man and against his family and will cut him off Leuit. 20. 4. 5. The Vse of this Doctrine is first to warne vs that we suffer not any outward priuiledge we haue aboue others to puffe vp our hearts and make vs proud 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded and that they trust not in vncertaine riches Remember how God hateth pride If he see thee proud he can abase yea he will abase thee one way or other Thinke often of this that hee beholdeth euery one that is proud and abaseth him Iob 4. 11. Remember an example of it euen in Hezekiah who was the deare childe of God his heart was lifted vp therefore there was wrath vpon him and vpon Iuda and Ierusalem 2. Chron. 32. 25. First take heede of being proud against any man euen the poorest and basest of thy Neighbours to despise him because thou art richer than he better than he Pro. 17. 5. He that mocketh or despiseth a poore man reproacheth him that made him Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren But 2. Specially take heede thy wealth c. make thee not proud against God to despise Religion as it did Uzzia 2. Chron. 26. 16. When hee was strong his heart was lifted vp to his destruction Know thou that humility is that which seasoneth all religious duties and maketh them sauoury to God Micah 6. 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to walke humbly with thy God As if he should haue said God and thou can neuer walke together neuer agree together till thou haue an humble heart Know there is as great cause thou shouldest feare God and humble thy selfe before him reuerence Religion tremble at his Word as the meanest man that liueth vpon the earth and thou canst neuer shew too much humility toward God Dauid may serue as a notable example for this when he had shewed such zeale and ioy in bringing home and dancing before the Arke Michol his Wife a prophane Woman when she saw him despised him in her heart 2. Sam. 6. 16. as euery one that shall shew any zeale deuotion or reuerence to Religion now adaies shall be sure to meet with many a Michol but what said Dauid to her 2. Sam. 6. 22. I will yet be more vile than thus and will be low in mine owne sight And of the very same maide-seruants which thou hast spoken of shall I be had in honour The second Vse is to exhort all to prepare for affliction and to prouide for comfort against the euill day seeing no man may hope to be exempted from it Ephes. 6. 13. Prouide that yee may bee able to resist in the euill day To this end I will commend vnto you three Rules First to meditate and thinke oft of and looke for the euill day resolue with thy selfe thou must not liue alwaies in peace and health and prosperity but there will be a change there will come a time when thou shalt part with all thy dearest comforts there will come a time of trouble sicknesse aduersity if a man liue many yeares and reioyce in them all yet let him remember the daies of darkenesse for they shall be many Eccles. 11. 8. It was Dauids folly which we must all take heede of and he complaineth of Psal. 30. 6. In my prosperity I said I shall neuer be moued But it was his wisedome which we must all striue after which he mentioneth Psal. 39. 4 5. Lord let me know mine end and the measure of my daies what it is Let me know how
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
I gather thee Esa. 14. 7. that the faithfull haue found most true in their owne experience And shall we receiue good at the hand of God and so much good as we haue done and shall we not receiue euill shall we not patiently beare a little affliction Iob 2. 10. The fift consideration is this That God will surely support vs in all afflictions and lay no more vpon vs than he will giue vs strength to beare That place of the Apostle is well knowne 1 Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue measure This is one maine difference betwixt the afflictions of the reprobate and the elect in them God hath no respect to their strength but makes them euen mad and desperate with his iudgements They shall drinke and be moued and be mad Ier. 25. 16. They gnawed their tongues for paine and blasph med the God of heauen because of their paines Reu. 16. 10 11. but it is contrary with the godly I will correct thee in measure saith the Lord Ier. 30. 11. The principall thing that troubles Gods children in affliction is the feare of this That they shall not be able to abide and en dure it if it be extreme if it be long But against this feare comfort thy selfe in this consideration Indeed it may be the Lord will so presse thee with afflictions that he will cause thy weaknesse to appeare to thee more than euer it did The best haue bewrayed gâ—…eat weaknesse in extreme affliction But be thou sure the more thy weaknesse appeares the more will his power appeare in supporting and strengthening thee A very comfortable place we haue for this in 2 Cor. 12. 8 9. For this thing I besought the Lord thrice that it might depart from me And be said vnto me My grace is sufficient for thee for my power is made perfect through weakenesse Very gladly therefore will I reioyce rather in my infirmities that the power of Christ may dwell in me On this Dauid stayed himselfe Psal 62. 2. Yet he is my strength and my defence therefore I shall not much be moued as if he should say Somewhat I may be moued but much I shall not Psal 37. 24. Though he fall he shall not be cast off for the Lord putteth vnder his hand 2 Cor. 4. 89. We are afflicted on euery side yet are we not in distresse in pouerty but not ouercome of pouerty we are persecuted but not forsaken cast downe but perish not Looke which of his seruants God hath been pleased to exercise with his greatest crosses to them he hath been wont to giue the greatest measure of strength that they might be able to beare them As Abraham Iob Dauid Paul And so may euery one of the faithfull be assured he will like wise deale with them The sixt and last thing that may make vs patient and comfortable in affliction is the consideration of the blessed end that God hath been euer wont to make of the afflictions of his seruants When they haue endured any great fight in affliction he hath euer vsed to bestow some speciall fauour or other vpon them as it were in liew and recompence of their affliction that they haue endured as Princes vse to do on them that haue vndergone any gâ—…eat losse or danger in their seruice When God hath visited his seruants with any sore affliction he hath neuer been wont to depart without leauing a blessing behind him as he did when he had wrestled with Iacob Gen. 32. 28 29. yea proportionable to the measure of the affliction hath the blessing beene wont to be They that haue had the bitterest crosses haue receiued the sweetest comforts 1 He blesseth them with temporall blessings sometimes and maketh their estate better after it than it was before I will visit vpon her the dayes of Baalim that is all the time of that extreme affliction which I brought vpon her for that grieuous sinne wherein she burnt incense vnto them c. therefore behold I will allure her and bring her into the wildernesse and speake comfortably vnto her And I will giue her her vineyards from thence and the valley of Achor for a doore of hope and she shall sing there c. Hos. 2. 13 15. For your shame you shall haue double and for confusion they shall reioyce in their pertion therefore in their land they shall possesse the double Esa. 61. 7. Iames 5. 11. Ye haue heard of the patience of Iob and haue knowne what end the Lord made And what was that Iob 42. 10. The Lord turned the captiuity of Iob and gaue him twice so much as he had before Iocl 2. 25 26. I will restore to you the eares that the Locust hath eaten and the Canker-worme and the Caterpillar c. and ye shall eat in plenty and be satisfied In respect of this proportion the Lord vseth to keep Moses prayeth Psal. 90. 15. Comfort vs according to the dayes that thou hast afflicted vs and according to the yeares that we haue seene euill 2 Sometimes God giues an increase of spirituall comforts and grace Esa. 30. 20 21. When the Lord hath giuen you the bread of aduersitie and the water of affliction thy Teachers shall be no more kept backe but thine eyes shall see thy Teachers and thine eare shall heare a word behind thee saying This is the way walke ye in it when thou turnest to the right hand and when thou turnest to the left This Paul speakes in his owne experience 2 Cor. 1. 5. As the sufferings of Christ abound in vs so our consolation aboundeth through Christ. Yea he assureth the faithfull of the same in a very confident manner Verse 7. And our hope is stedfast concerning you in as much as we know that as ye are made partakers of the sufferings so shall you be also of the consolation In all thy afflictions therfore think of this blessing wait for it and comfort thy selfe in the expectation of it This is that that kept Dauid from fainting in his affliction Psal. 71. 20. 21. Thou hast shewed me great troubles and aduersities but thou wilt reuiue me and wilt come againe and take me vp from the depth of the earth thou wilt increase mine honour and returne and comfort me Lecture the eighty seuen Aprill 9. 1611. IOHN IIII. XLVII THe last day I came to the Vse that was to be made of the Doctrine touching the profitablenesse of affliction and shewed you that it serued First to teach vs to beare afflictions patiently and comfortably Secondly to examine and iudge of our estate by the profits and benefits we make of our afflictions The former of these we handled the last day and now are we to proceed to the second For if affliction be so profitable as we haue heard to all Gods Elect then may euery one of vs iudge of his owne estate by the profit we haue receiued by our affliction To haue affliction is no
vndone if we should continue in it any time but the Lord seeth that it is very profitable and necessary for many of his seruants to be deepely humbled and that it is not good for them to be comforted too soone And what measure and continuance of sorrow is sufficient and good for vs he knoweth best This the Lord had respect vnto in refusing to grant Pauls request 2. Cor. 12. 7 8. he saw he would be in danger to be exalted and not be humbled enough if he should ease him of that affliction so soone as he desired The Lord doth this to trye and exercise the faith and obedience of his seruants that the same being found to be sincere it might yeeld them the more comfort He tries their obedience whether they will continue to seeke vnto him and call vpon him because they know he hath commanded them to doe it though they feele no comfort in it And he tryes their faith whether they will beleeue his promise and waite for the performance of it though he delay it long This Christ had respect vnto in those repulses he gaue to the poore woman of Canaan as appeares plainely Matth. 15. 28. O Woman great is thy faith bee it vnto thee as thou desirest The Lord doth this to make his seruants more feruent and importunate in prayer vnto him for his grace and fauour that so they may feele the more comfort in it and make more account of it when they haue recouered it As when a man hath obtained a thing by long suite and it hath cost him much he will esteeme of it the more and thinke himselfe the more beholding to him that granted it To this the Lord Iesus had respect in with-drawing himselfe so long from his deare Spouse Cant. 3. 1 4. She sought him first in her bed by night shee sought him but shee found him not secondly then she sought him in the Citie by the streets and open places she sought him but she found him not thirdly then she inquired of the Watch-men that went about the City Haue yee seene him whom my soule loueth At length when with so great paines and diligent seeking shee had found him she saith She tooke hold on him and left him not This is the fruit of extreame affliction to increase feruencie in prayer It was so in our Head Luke 22. 44. being in an Agony he prayed more earnestly And so it is in all his members likewise This Doctrine serueth principally for two Vses 1. For comfort 2. For exhortation First it serues to comfort such of Gods seruants as the Lord shall at any time deale in this manner with as he did here with this Ruler that in their affliction pray but obtaine not they pray long and often and receiue no comfort at all If this be thy case as it may be the case of any of vs be not discouraged faint not vnder this tentation cease not nor giue ouer to pray and seeke vnto God though he seeme to turne away from thee and to stop his eare yea to be angry with thee for it Consider it is thy duty to waite rest in the Lord and wait patiently for him Psal. 37. 7. I waited patiently for the Lord and he enclined vnto me and heard my crie Psal. 40. 1. But for thy comfort and encouragement obserue these fiue points 1. Thou art not the onely man with whom the Lord hath dealt thus but there haue beene many of his dearest children of whom thou canst make no doubt that they were highly in his fauour whom he hath beene wont to vse in this manner nay with whom he hath dealt farre more roughly than he doth with thee as I haue made it euident vnto thee in the proofe of the doctrine Nay there is scarce one of a thousand of Gods children but at one time or other in one degree or other they haue beene exercised with this tentation This consideration hath great force to comfort Gods children in this and all other their afflictions By this argument the Apostle comforteth the faithfull 1. Pet. 4. 12. Dearely beloued thinke it not strange concerning the fiery triall which is among you to proue you as though some strange thing were come vnto you and 5. 9. Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world 2. Bee thou fally assured that thou neuer calledst vpon him in truth and with an vpright heart nor askedst ought according to his will but hee heard thee and tooke it in good part and regarded thy prayer and will certainely grant thy request whatsoeuer he hath seemed to thee to doe To this end thinke oft of these promises Esay 30. 10. Hee will certainely haue mercy vpon thee at the voice of thy cry when he heareth thee he will answer Psal. 145. 18 19. The Lord is neare to all that call vpon him yea to all that call vpon him in truth Hee will fulfill the desire of them that feare him hee also will heare their cry and will saue them 1. Iohn 5. 14 15. This is the confidence that we haue in him that if we aske any thing according to his will he heareth vs. And if we know that he heare vs whatsoeuer we aske we know that we haue the petitions that wee desired Yea though thy prayer be vnperfect and weake yet remember that this promise is made to all Rom. 10. 12 13. He that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call upon the Name of the Lord shall bee saued See the proofe of this in a prayer made in much infirmity when Dauid said in his hast and passion through the violence of his tentation that he was cut off from before the eyes of God that he was but a cast-away yet for all that God heard the voice of his supplications Psal. 31. 22. Yea be thou sure of this that he is much more ready to giue than thou canst be to aske 1. Pet. 3. 12. His eares are open as a kinde mother or nurse which vse to be so wakefull as they will heare the childe so soone as euer it begins to cry Dan. 5. 10. Feare not Daniel for from the first day that thou didst set thy heart to vnderstand and to humble thy selfe before thy God thy words were heard And Esay 65. 24. Yea before they call I will answer and while they speake I will heare This the faithfull haue gloried in Psal. 4. 3. and 17. 6. and 38. 15. This reason is of great force to encourage and hearten vs to perseuerance in prayer O thou that hearest prayer vnto thee shall all flesh come Psal. 65. 2. In the day of my trouble I will call vpon thee for thou wilt answer me Psal. 87. 7. 3. It may well be that God regards thy prayer and answers thee too though he doe not presently grant that that thou desirest of him If after thy
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
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
in the anguish of their conscience by perswading themselues they should much offend God if they should giue liberty to themselues to enioy the creatures of God for their delight if they should keepe company or follow their callings or be merrie at any time or vse recreations Secondly in speaking of this Point I will keepe my selfe in mine owne element and speake that which I haue receiued not from the Physitian but from the Lord. Yet haue I reserued this preseruatiue for the last place because that which you haue heard in the three former will much helpe you to receiue this with profit and not with hurt For first that which I haue to say in this point belongs onely to such as know themselues to be reconciled to God in Christ Iesus the rest must go to the Physitian for comfort in this case I haue none for them To such I say as delight is not seemly for a foole it is an vnseemly and absurd thing in the eye of euery wise man to see an vngracious man so merry and iocund Pro. 19. 10. God hath created all the comforts of this life to be receiued with thanksgiuing of them that belieue and know the truth and of none els 1 Tim. 4. 3. Secondly If a man vse things without sobriety and affect them too much as if he had no better comforts than these he shall neuer receiue good by them It is made the note of a man that shall neuer go to Heauen Psal. 24. 4. To lift vp his mind vnto vanitie It is easie for a man to surfeit and take too much of these things Prou. 25. 16. If you haue found hony saith Salomon eat that that is sufficient for thee lest thou be ouer full and vomit it Of the comfort and refreshing that many take in these things it may be said as Prou. 14. 13. The end of that mirth is heauinesse yet certainly there is great force in these things being rightly vsed to keep the heart from being ouercome with sadnesse and to make it chearefull This appeareth plainly by the contrary euen by the restraint God hath enioyned vnto his seruants in the vse of these things at such times as he cals them to mourning On the day of the Fast because it was to be a day of humiliation Leuit. 23. 27. and 29. 32. men might not enioy the liberall vse of Gods creatures In those dayes I Daniel was mourning three whole weekes I ate no pleasant bread neither came flesh nor wine in my mouth neither did I annoint my selfe at all till three whole weeks were fulfilled Dan. 10. 2 3. Nor follow the works of their lawfull callings Whatsoeuer soule it be that doth any work in that same day that same soule will I destroy from among his people Leuit. 23. 30. Nor allow to themselues the comfort of society Let the bride-groome go forth of his chamber and the bride out of her bed-chamber Ioel 2. 16. In it men separated themselues from their wiues Zach. 7. 3. The husbands kept it in a secret fast apart and their wiues apart Zach. 12. 12. Nor vse recreation nor the meanes of mirth Gods people in the time of their mourning for Ierusalem when they were in captiuity did forbeare their singing and all other meanes of mirth preferring Ierusalem before their chiefe ioy Psalme 137. 4 6. And indeed it is very euident that these are good meanes appointed of God to refresh and comfort the heart of man First for a liberall diet we know what is said Pro. 31. 6 7. Giue ye strong drink to him that is ready to perish And 1 Tim. 4. 4. Euery creature of God is good and nothing ought to be refused specially not vpon conscience and conceit of vnlawfulnesse if it be receiued with thanksgiuing Secondly for society what a comfort it is we may find by this that Sathans best aduantage to tempt Christ was when he was all alone in the wildernesse and vtterly barred from all societie of men Matth. 4. 1. Thirdly for following our callings the many promises of comfort and ioy that are made vnto them that walke diligently in their callings proue it plainly When thou eatest the labours of thy hands thou shalt be blessed and it shal be well with thee Psal. 128. 〈◊〉 Ye shall reioyce in all that ye put your hand vnto Deut. 2. 7. The sleep of a labouring man is sweet Eccl. 5. 12. And for them all that a Christian vpon no pretence of humiliation for sinne or for too long a time may altogether depriue himselfe of these outward comforts may haue a notable example of Dauid euen then when he had as great cause to be humbled as any poore sinner can haue 2 Sam. 12. 20. 4. 29. 31. When the child was dead though the remembrance and sense of his sinne died not with the child he arose from the earth and washed and annointed himselfe yea he vsed againe the lawfull comfort of the mariage bed he exercised himselfe againe in the works of his calling and fought the Lords battels and shewed great seuerity against the enemies of the Lord. Lecture the ninetie fifth Iuly 10. 1611. IOHN IIII. XLIX L. WE haue already obserued in the speech of this Ruler which is set downe Ver. 49 that his heart was so oppressed with care and feare and griefe for his sonne as he could not mind what Christ said vnto him he could not be troubled or moued at all with the sharpe reproofe he receiued from him though he esteemed highly of him yet doth he not regard what he said vnto him And from hence we haue receiued this Doctrine That worldly griefe and affliction if it be extreme and violent is wont to make the mind and heart vncapable of heauenly things vnable to receiue any benefit by the Word and vnfit also to pray with comfort And the first Vse I told you was to be made of this Doctrine is to perswade euery Christian to learne the right way how to preuent and keepe his owne heart from immoderate sorrow specially from worldly things And thus farre we proceeded the last day It remaineth now that we come to another Vse that is to be made of this Doctrine and so we will proceed vnto that that followeth The second and last Vse of the former Doctrine is to disswade all men from putting off the care of their soules and prouiding for the welfare and saluation of them vntill the euill day It is wisdome for a man to seeke reconciliation with God and assurance of it presently and without delay while he is in his best health And to make his best benefit of all good means of grace and to get good grounds of assurance of his saluation before affliction come while his mind and memory is free and his heart chearefull This we know is the exhortation of Salomon Eccl. 12. 1. Remember now thy Creator in the daies of thy youth while the euill daeies come not nor the yeares of affliction wherein
12. 13. and 20. 2. But for their foule sinnes we shall finde that Noah was neuer drunke but once nor Dauid committed adultery but once neither Peter returned euer againe to his Apostasie nor Paul to his persecution after they had once repented This is expresly said of Iudah after he truely saw his sinne hee knew Tamar againe no more Genesis 38. 26. Secondly it 's made a property of them that are in Christ Iesus in the state of grace that they walke not after the flesh Rom. 8 verse 1. Though they cannot kill or restraine all outward lusts yet they are made able to keepe them from reigning in them so as willingly to obey it in the lusts thereof as the Apostle speaketh Rom. 6. 12. but they by little and little at the least in the vnfained desire and endeuour of their hearts doe mortifie the deeds of the body by the spirit Rom. 8. 13. And it is a shrewd signe that it reignes when it hath once the body at command which made the Apostle say Let not sin reigne in your mortall bodies neither yeeld you your members as instruments of vnrightonsnes vnto sin Rom. 6. 12 13. On the other side he is called an enemy of God that Psal. 68. 21. goes on in sin And 2. Pet. 2. 19. its made a note of a gracelesse man when he cannot cease from fin The Reason is plaine because the vertue of Christs death is neuer separated from the merit of it When the merit of it is effectuall to iustification and pardon of sin then the vertue of it is effectuall to sanctification to the destroying of the power of sin when once the Lord hath sprinkled cleane water vpon vs and through the imputation of Christs sufferings and righteousnesse made vs cleane when he hath thereby cleansed vs from all the filthinesse of our sinnes then he will also giue vs a new heart and a new spirit he will put into vs he will take the stony heart out of vs and giue vs a heart of flesh Ezek. 36. 25 26. He so speakes peace vnto his people and to his Saints that they may not turne againe vnto folly Psal. 85. 8. Now the vnregenerate man continueth and walketh in sin yea like the dropsie man the more he sins the more he may one foule sin being as a shooing-horne to draw on another Lecture the ninetie eighth August 27. 1611. IOHN IIII. L. NOw hauing the last day preuented the mistaking and abuse of it it remaines that we proceed to the Vses that are to be made of this Doctrine and they are principally three The first is for instruction to teach vs that for as much as the Lord reiects none of his children for their infirmities but loues and esteemes of them neuerthelesse for their weakenesse Therefore we should learne not to despise or reiect any childe of God because of his infirmities for therein the perfection of a Christian shall appeare euen in following and striuing to be like his heauenly father Matth. 5. 45. And we are his children when we resemble him and are of his disposition be ye therefore followers of God as de are children Epes 5. 1. And will any of vs seeme to be holier than God to dislike sinners more than he doth That were grosse hypocrisie Obiect But you will say there is small consequence in this reason seeing they that are Gods children and vpright in heart are perfectly knowne to him so are they not to vs. If we knew who were Gods Elect and who had vpright hearts indeed we would hold our selues bound to loue and beare with all such notwithstanding many weakenesses that we discerned in them but we know the world is full of hypocrites that will make a good profession and yet haue but false hearts Answ. I answer that if a man professe the feare of God and his course of life be agreeable thereunto though he haue many frailties we are bound to esteeme him the childe of God Rom 8. 1. They are in Christ Iesus that walke not after the flesh And 1. Sam. 16. 7. Man iudgeth according to the outward appearance And though we may well be deceiued in this because mens hearts are deceitfull Ier. 17. 9. yet this is a safe and holy errour I may say Our iudgement though it be erroneous in this yet it is the iudgement of true charity and therefore such as God commands and we may haue comfort in 1. Cor. 13. 5. It thinketh not euill verse 7. It beleeueth all things it hopeth all things Now it cannot be denied but in many of these there be sundry infirmities in some error in iudgement in other much frowardnesse vnthankefulnesse pride nay in some foule faults and slips in their conuersation I say not that thou art bound to thinke well of all that professors doe No we heard the last day the Lord fauours not the faults of his dearest children But three duties thou owest to euery one that so professe the feare of God First thou must delight and gladly take notice of the good things that are in him obserue him well to see if you can discerne any one testimony of soundnesse of heart any one signe of the life of grace and gladly take notice of it Let vs consider one another saith the Apostle Heb. 10. 24. and 1. Cor. 16. 17 18. Hauing spoken of the excellent things that were in Stephanus Fortunatus and Achaicus he chargeth the Church that they should know or acknowledge such men Therefore it is to be wished that Christians when they meet would exercise themselues so as they might haue proofe of that grace that is in each other and this would exceedingly encrease loue Secondly because if he doe in any measure soundly feare God thou art bound to honour him in thine heart Psal. 15. 4. None shall goe to heauen that cannot honour them that feare the Lord. Therefore you must not be glad but loth to see or heare of his faults or infirmities Thou shouldst doe to euery childe of God because thou art bound to honour him as Sem and Iaphet did to Noah because they were bound to honour him Gen. 9. 23. couer his nakednesse Euery one of vs should count it a foule corruption in our nature be ashamed of it bewaile it to God and striue against it that we are so like the Beetle or Horse-flie that if he flie into a field that is neuer so full of sweet flowers yet if there be but a little filthy dung in it his eye and sent is onely to that and vpon that onely will he light So are we apt to passe by all the good things that are in any Christian but his slips and infirmities we gladly obserue we heare and inquire of them with great delight Matthew 7. 3. And why seest thou the mote that is in thy brothers eye c. Why art thou so curious an obseruer of his smallest infirmities And yet this is not the corruption of wicked men only but euen of
the professors of Gods truth that they heare nothing they talke of nothing so willingly as they do of the faults of others euen of their brethren Psal. 50. 20. Thou sittest and speakest against thy brother c. There is no talke that men will sit so long at and so willingly as this Pro. 18. 8. The words of a tale-bearer are as flatteries and they goe downe to the bowels of the belly O if the Lord should so gladly pry into all the faults of his seruants as we that are fellow-seruants do into the infirmities one of another who were able to abide it Psal. 130. 3. If thou O Lord shalt streightly marke iniquities O Lord who shall stand Let vs therefore in this also shew our selues the children of our heauenly father that as he doth vnwillingly see the faults of his children hee hath not beheld iniquity in Iacob Num. 23. 21. and passeth by many of their transgressions Micah 7. 18. so let vs learne to do Let vs be loth to see and heare of the infirmities of Gods seruants Thirdly thou must take heed that when his infirmities and faults be such as thou canst not choose but take notice of then that thou despise him not nor reiect him for his infirmities not for errour in iudgement Let not him that eateth despise him that eateth not and let him that eateth not iudge him that eateth Why doest thou iudge thy brother or why doest thou set at nought thy brother Rom. 14. 3. 10. not for infirmities and slips in his life and conuersation Mat. 18. 10. See that yee despise not one of these little ones Where our Sauiour cals the faithfull so neither in respect of their stature as verse 2. nor in respect of their pouerty and contemptible estate in the world but in respect of their many errours and infirmities as is plaine by the comparison he vseth vers 12. It is not lawfull to despise so little and meane a Christian as through his errours and falls is like vnto a stray and lost sheepe And marke our Sauiours reason for this vers 10. Because God despiseth them not but makes great account of them and hath appointed his Angels to guard and attend them yea vers 11. he sent his Sonne into the world chiefly for their sakes therefore must we take heed we despise them not Now it is certaine that many offend this way that take themselues to be right good Christians they that pretend great loue and respect to good men and euen to all them that feare God yet will be found to be despisers of these little ones This will appeare euidently in three things First by the aptnesse that is in Christians to iudge one another If any differ from them in iudgement but euen in the controuersies of our Church about matters of ceremony If we discerne in any professor neuer so little frowardnesse or vnthankfulnesse or pride or such like corruption though both the one and the other do professe the feare of God not in word only but in their whole conuersation straight we are apt to conclude surely he is but a carnall man he is but an hypocrite there is no soundnesse or sincerity of heart in him Now this is a plaine despising of Christs little ones When the Apostle had said Rom. 14. 34. Let not him that eateth despise him that eateth not he adds presently And let not him that eateth not iudge him that eateth for God hath receiued him Who art thou that condemnest another mans seruant he standeth or falleth to his owne master The second signe of this is the aptnesse that is in Christians to estrange themselues one from another in affection in countenance in society for euery small infirmity they discerne one in another This is also a plaine despising of Christs little ones and a spice of that foule sin that the Prophet notes in the hypocrites of his time Esay 65. 5. Which say Stand apart come not neare mee for I am holier then thou Of our Sauiour we reade that though his kinsfolkes and all the company that met at the wedding in Cana of Galile were addicted to the superstitious purifications of the Iewes yet did not he for that their errour in iudgement and practice shunne their company and society Iohn 2. 6. And of the first Christians in the Primitiue Church it is said Acts 2. 42. that as they did ioyne together in the Apostles Doctrine and fellowship and breaking of bread and prayers so they were not strange one to another but maintained a sweet fellowship and society together vers 46. They did eate their meate together with gladnesse and singlenesse of heart And so should we doubtlesse do vpon the same ground Certainly they that are of the same minde in all substantiall points of Religion and are enliued and guided by the same spirit of grace ought not to be strange one vnto another Not loue onely but brotherly kindnesse is required of vs one toward another 2. Peter 1. 7. A third signe of this is the generall neglect of all meanes to reclaime or strengthen a weake brother we are apt to obserue euery fault in a weake brother to dislike him for it to speake of it also to others but neither by prayer to God nor by brotherly admonition will we seeke to reclaime him This is a plaine despising of Christs little ones count him not as an enemie but admonish him as a brother 2. Thess. 3 15. we count him not as a brother but as an enemy whom we refuse to admonish Now because this is so generall a fault and such a fault as greatly hindreth not only the loue that should be among vs and the comfort that Christians might finde in their mutuall society but also the growth of grace and religion in the Church I will therefore shew you out of Gods Word by what meanes euery one of vs may master and sudue this corruption in our selues The first is the consideration of the commandement of God whereby we are so oft and straightly charged to shew our loue and tender respect to Christs little ones We know it is oft made a certaine note of one that is in the state of grace when he can loue the brethren when he can loue a Christian because he is a Christian and he that loueth not his brother abideth in death 1. Iohn 3. 14. Now this is no certaine argument that we loue the brethren when we can loue and esteeme such as excell in grace for so farre forth many a wicked man hath loued Gods seruants Herod himselfe reuerenced and esteemed of Iohn Mar. 6. 20. but therein appeares the truth of our loue when we can loue such a one as we know to be a brother though wee doe see sundry faults and infirmities in him The louing of all the Saints is oft noted for an argument of this true loue Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Marke therefore how oft we are charged with this respect to
the weake Christian him-that is weake in the faith receiue you Rom. 14. 1. we that are strong ought to beare with the infirmities of the weake Rom. 15. 1. Take heede lest by any meanes this liberty of yours become a stumbling blocke to them that are weake 1. Cor. 8 9. If any be ouertaken in a fault through infirmity yee that are spirituall restore such a one in the spirit of meekenesse Gal. 6. 1. support the weake 1. Thess. 5. 14. Secondly the consideration of this how many and how grosse infirmities may be in a man whose heart yet is found and vpright before God If thou knewest a man to be Gods childe and a temple of the Holy Ghost thou durst not but loue him and esteeme well of him but thou canst not be perswaded that such and such in whom thou seest so many faults can possibly be Gods children Consider therefore and weigh this well that a man may be the childe of God and soundly regenerate and yet haue many strange infirmities in him A man may be very ignorant of many truths yea though he haue neuer so many meanes to informe him in the truth he may be long ere he can be perswaded of many truths and yet be Gods childe of all the elect Apostles it is said euen after Christs resurrection as yet they knew not the Scripture that he must rise againe from the dead Iohn 20. 9. See also what pride and ambition was in Iames and Iohn Mar. 10. 37. what strange peeuishnesse and frowardnesse was in Barnabas Acts 15. 39. See how impatient Iob was Iob 3. 1. and how rebelliously Ionah murmured against God Ionah 4. 3. 8 9. how Peter and Barnabas both dissembled Gal. 2. 13. These things I repeate not to encourage or giue comfort vnto any that liue securely in any of these or the like sinnes For first he that doth so sins presumptuously and hath cause to feare God will neuer be mercifull vnto him Deut. 29. 19. specially when he stumbles at the Word and makes that a Bawd to his sinne and an imboldner of him in it 1. Pet. 2. 8. Secondly none of these whom I haue named did walke in these sins nor wallow in them But I speake this onely to stay men from iudging rashly of other men for their faults Surely if we should see in any that professe Religion far lesse faults then these that I haue named we would be ready to cry Are these your professors Fie vpon these hypocrites for shame follow Sermons no longer carry the Bible no longer vnder thy arme But stay thy selfe man and say as Psal. 73. 15. If I say I will iudge this behold I should offend against the generation of thy children The third meanes to preserue vs from rash iudgement is the serious consideration of our owne frailties how many and grosse they haue been and that euen since the time of our calling This remedy we shall find prescribed Iam. 3. 1. My brethren be not many masters or teachers and marke the reason which he prescribeth as a remedy Ver. 2. For in many things we finne all So Gal. 6. when he had said Ver. 2. Beare ye one anothers burden he addeth Ver. 3. For if any man seeme to himselfe that he is somewhat when he is nothing he deceiueth himselfe And Ver. 4. Let euery man proue his owne worke Mat. 5. 5. He that is poore in spirit and can see and mourne for his owne sinnes will be meeke that is void of pride and malice against others Mat. 7. 5. Hypocrite first pull out the beame out of thine owne eye The fourth remedy against this corruption is the euils and dangers that a man shall draw vpon himselfe by this sinne and those I find to be principally three First thou shalt be sure to find others that will be as apt to censure and mislike and slander and iudge thee as thou hast been to do thus vnto thy brother that will haue as little care of thy credit as thou hast had of the credit of thy brother This is plaine Matth. 7. 1 2. and Luke 6. 38. it is said that men shall mete the same measure to vs againe that we haue measured to other men Secondly this will prouoke the Lord to leaue thee to thy selfe and to giue thee ouer to the power of the like temptation whereby thy brother was drawne to euill this reason the Apostle giues Considering thy selfe lest thou also be tempted Gal. 6. 1. And certainly to this may many impute their owne foule slips that they were so rigorous and extreme in the censuring of the frailties of their brethren when themselues seemed to stand Thirdly this will prouoke the Lord to be more sharp and extreme in his iudgement vpon thee His Lord was wroth and deliuered him to the tormenters till he should pay all that was due vnto him Matth. 18. 34. He shall haue iudgement without mercy that hath shewed no mercy Iam. 2. 13. Whereas therfore the best of vs haue cause to pray as Psal. 143. 2. Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified let vs be more sparing and charitable in censuring of our brethren Lecture the ninetie ninth Septemb. 3. 1611. IOHN IIII. L. IT followeth that we come now to the two other vses that are to be made of the Doctrine that we heard the last day The second vse then that this Doctrine serueth vnto is for the comfort and encouragement of all the godly It may make them chearefull and comfortable at all times in all the occasions of their life And this incouragement the best of Gods seruants haue need of for we shall find by experience that many who haue greatest care to serue God and to please him in all things haue sadder hearts and are subiect more to feares than any others And if we enquire into the cause of it we shall find it groweth from this principally that the conscience of their many frailties and infirmities putteth them into continuall feare that they are not in Gods fauour that he accepteth nothing that they doe This hath beene the old complaint of Gods people Esa. 49. 14. Zion said the Lord hath forsaken me and my Lord hath forgotten me Now we haue heard in this Doctrine that if a man haue in him the least dram of sauing grace if he be able to say he is no hypocrite though he haue many frailties his heart is vpright then may he assure himself that the Lord will not reiect him nor like the worse of him for any of his infirmities as the Lord answereth his people in the same place Can a woman forget her sucking child that she should not haue compassion of the sonne of her wombe yea they may forget yet will I not forget thee Esa. 49. 15. so that such a one is bound to striue against the heauinesse and vncheerfulnesse of his owne heart and to say to his soule as Dauid doth Psal. 4â—… 11. Why
but onely that we should not suffer it to reigne in vs Rom 6. 12. 3 He not onely accepteth and taketh in good part the poorest seruice we doe to him notwithstanding our corruptions and frailties but euen delighteth and taketh great pleasure in them Cant. 2. 14. He accounteth all our good workes as the fruit of the Vine Esa. 5. 4. Yea it cannot choose but be so for Christ casteth of his odours into them and so presenteth them to his Father Reu. 8. 3. Lecture the hundredth Septemb. 10. 1611. IOHN IIII. L. IT followeth now that we come to the third and last Vse that is to be made of the former Doctrine and that is to exhort euery man that for as much as the Lord hath such gracious respect to all his seruants in whom he doth discerne truth and vprightnesse of heart he will beare much with them and accept of them and their seruices notwithstanding all their infirmities that therefore we would euery one of vs labour by diligent triall and examination of our selues to finde that there is this truth and vprightnesse in our hearts Now to stirre vp my selfe and you all to this care let vs consider these three things First the blessed estate and condition of that man who is sound and vpright in heart Secondly the dangerous estate of the man that is an hypocrite and hath a false heart Thirdly the difficulty of discerning the vprightnesse of the heart and putting a difference between him that is an hypocrite and him that is vpright in heart And for the first the man that knoweth his heart void of hypocrisie though he haue many weaknesses and frailties may be sure that he is Gods child and may be out of doubt that he is in Gods fauour and that nothing shall euer be able to separate him from the loue of God It is oft said the Lord valueth and esteemeth of euery mans actions according to the heart they proceed from Ier. 17. 10. I the Lord search the heart and trie the reines euen to giue euery one according to his waies 1 Reg. 8. 39. Be mercifull and doe and giue to euery man according to all his waies as thou knowest his heart He accepteth Abels sacrifice not Cains Abrahams laughing not Sarah's Maries question not Zacharies esteemeth more of a cup of cold water that one giueth than of many thousands that another giueth of the widowes two mites more than of all that the rich men cast into the treasurie Luke 21. 3 4. And when the Holy Ghost speaketh thus his meaning is to say God esteemeth euery man according to that grace he discerneth in him the man that hath any sauing grace in him he acknowledgeth for his owne and the words and actions that proceed from his grace and spirit he will accept of In this respect they that haue receiued the Spirit of God are said to haue the Lords marke Ezek. 9. 4. and the Lords seale vpon them Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit called the beholding of the heart the respecting of the heart Surely because the heart is the chiefe and most proper seat of Gods grace and of the spirit of regeneration in euery man the seed of God is sowne in the furrowes of the heart 1 Ioh. 3. 9. Therefore also is the regenerate part called oft the inner man Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart 1 Pet. 3. 4. Now as God esteemeth of euery mans actions according to that heart and inward grace it proceedeth from so yet he esteemeth men not so much according to the measure and quantity of grace they haue as according to the truth and soundnesse of grace that he discerneth in them and this is a comfortable point if it be well considered If a man haue any one grace in him in truth and soundnes though it be but one though that one be exceeding small and weake as that little spark in the smoking flaxe and you know a very little spark will make flaxe to smoke Mat. 12. 20. he may be sure he is the child of God Mark therefore how oft this is spoken of as the most infallible note of Gods child Ioh. 1. 47. Behold indeed an Israelite saith Christ of Nathaniel in whom is no guile Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity But how shall we know this happy man whose sinnes are forgiuen he addeth and in whose spirit there is no guile And Ver. 11. Be glad ye righteous and reioyce in the Lord Yes but who is righteous If none may reioyce but those that are righteous what are we the better therefore he expounds himself in the next words and be ioyfull all ye that are vpright in heart Heare what a prayer the Prophet maketh Psal. 125. 4. Do good vnto those that be good and to them that are vpright in heart See the Lords answer to that prayer Esa. 63. 8. He said Surely they are my people children that will not lie So I was their Sauiour Marke what comfort the poore seruants of God haue found in this Remember now O Lord I be seeth thee how I haue walked before thee in truth and with a perfect heart Esa. 38. 3. Now on the other side consider the dangerous and fearfull condition of euery hypocrite of euery man who hath a false and vnsound heart for let such a one liue neuer so ciuilly before men yea let him perform neuer so good duties and such as God commandeth yet 1. He doth but lose his labour God accepteth nothing that he doth as it is said of Amazia 2 Chro. 25. 2. He did that which was right in the sight of the Lord but not with a sound heart 2. His state shal be fearfull in the life to come as well as the state of the vilest liuer Mat. 24. 51 God will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth 3. When God doth by affliction awaken his conscience and discouer to him the vnsoundnes of his heart he hath vsually as little comfort as hope in God he is wont to be as much ouerwhelmed with terrors and anguish of heart as the most prophane and lewd man in the world Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule and 36. 13 14. Hypocrites in heart increase the wrath for they call not when he bindeth them their soule dieth in youth and their life among the whore-mongers The third and last Reason that may moue vs to examine our hearts well and try whether there be any truth and soundnesse in them is in consideration of the great difficulty that there is in discerning the vprightnesse of the heart for first the heart of man is exceeding deceitfull Ier. 17. 9. There is indeed an hypocrisie and falsnesse of heart which is not vnknowne but
cast off by vnfained repentance all our knowne sinnes before we come In this respect the wisdome of the Church is to be commended in beginning our publike worship with a holy and good confession of sins it were to be wished that men would make more conscience to ioyne with the congregation in it and to do it with feeling and vnderstanding hearts than the most do This is that that was signified by putting off the shoes and washing of the clothes Exo. 3. 5 and 19. 10. and is more plainly taught I am 1. 21. Lay apart all filthinesse and superfluitie of naughtinesse and receiue with meeknesse the ingrafted word In this respect it is worthy to be obserued that Ezek. 23. 38 39. the Lord notes this for a circumstance that greatly aggrauated their whoredomes and murders That they came the same day into Gods Sanctuary And what maruell is it then that so many receiue no profit but hurt rather by the Word being guilty of hainous sinnes they come to Gods house without the least motion of remorse for them or purpose to forsake them Yea many come on the Lords day to Gods house hauing spent the greatest part of the night before some in drunkennesse some in gaming and other disorders We must labour to bring our hearts to a religious feare of the Maiesty of God with whom we haue to deale and in whose presence we are to appeare in a speciall sort Set thy selfe as in Gods presence and that will keepe thy heart from wandring Acts 10. 33. We are all here present before God saith Cornelius to heare all things that are commanded thee of God That which Salomon vseth as a reason to restraine men from rashnes and irreuerence in prayer serues as fitly to restraine from rashnesse and irreuerence in hearing for reuerence is as well required when God speakes to vs as when we speake to God Eccl. 5. 1. Be not rash with thy mouth nor let thy heart be hasty to vtter a thing before God for God is in the heauens and thou art on the earth This feare of God rising from the apprehension of his glorious presence is a singular means to prepare the heart to heare well Thus God prepared Abraham Gen. 15. 12. A fearefull darknesse fell vpon him first and then the Lord deliuered to him the word of promise Serue the Lord with feare Psal. 2. 11. and 5. 7. I will come to thy house in the multitude of thy mercies and in thy feare will I worship toward thy holy Temple No maruell then though many profit so little both in their comming into Gods house and sitting in it The very triall of their countenance testifieth against them as Esa. 3. 9. that there is no feare nor reuerence of Gods presence in their hearts Thou must rid thy heart of all preiudice and hard conceit of him thou art to heare and labour to be well perswaded of thy Teacher This hath great force to further our profiting by that we heare This was that that made Herod himselfe not onely to heare Iohn gladly but also to practise many things he taught Mar. 6. 20. This made Paul so earnest in protesting his loue and declaring his affection to them he wrote to that he might winne them thereby to haue a good opinion of him because he knew how much this would auaile to their profiting by his Doctrine See how many words he vseth to perswade both the Romanes and Corinthians of this in the beginning of his Epistles vnto them Rom. 1. 8 15. 1 Cor. 1. 4 8. This made him so earnest with the faithfull in that exhortation And we beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you and esteeme them very highly in loue for their works sake 1 Thess. 5. 12 13. We must bring with vs an appetite euen an earnest desire to profit by that we shall heare As new borne babes desire the sincere milke of the Word 1 Pet. 2. 2. This will greatly further our profiting for the Lord vseth to fill the hungry with good things and to send the rich empty away Luke 1. 53. We must bring with vs an honest heart euen a sincere purpose and resolution to obey the Word in all things and to learne to know the will of God to no other end but that we may direct our liues according to it resoluing as Esay 2. 3. Come ye and let vs go vp to the mountaine of the Lord and he will teach vs his wayes and we will walke in his paths And as Psal. 119. 34. I will obserue thy Law with my whole heart Such shall be sure to profit If any man will do his will he shall know of the Doctrine whether it be of God Ioh. 7. 17. What man is he that feareth the Lord him shall he teach in the way that he shall choose Psal. 25. 12. We must vse to pray before we come We must Pro. 2. 3. call vnto God for knowledge and cry for vnderstanding Verse 5. Then shall we vnderstand the feare of the Lord and find the knowledge of God And the reason is added Uer. 6. For the Lord giueth wisdome out of his mouth commeth knowledge and vnderstanding As if he should say it comes not out of the mouth of the excellentest man that thou canst heare it comes from the Lord onely and therefore thou must seek to him for it THE HVNDRED AND SEVENTH LECTVRE ON OCTOBER XXIX MDCXI IOHN IIII. LI LII LIII And as he was now going downe his seruants met him and told him saying Thy sonne liueth Then enquired he of them the houre when he began to amend and they said vnto him Yesterday at the seuenth houre the Feuer left him So the father knew that it was at the same houre in the which Iesus said vnto him Thy sonne liueth and himselfe belieued and his whole house WE haue already heard that from the beginning of the 46 Uerse to the end of this Chapter the Euangelist doth set downe the History of the second miracle that Christ wrought in Galile in curing of the sonne of a certaine Ruler And that the History stands vpon foure parts First the occasion that was offered vnto Christ to do this miracle Uers. 46 47 Secondly the manner how Christ wrought this miracle Vers. 48 49. and the beginning of the 50. Thirdly the fruit and effect of this miracle from the latter end of the 50 Verse to the end of the 53. Fourthly the conclusion of the story in the 54 Uerse And in the fruit and effect of this miracle which is the third part of the story we haue heard there be three principall things to be obserued First the beginning of the faith and conuersion of this Ruler in the words of the 50 Verse And the man belieued the word that Iesus had spoken vnto him and went his way Secondly the means whereby this faith that was begun in him was
edifying which is in faith 1. Tim. 1. 4. 2. You must moue them with a desire and purpose to be resolued and to yeeld to the truth when it is reuealed vnto you not like Ahab who enquired of many of his Prophets whether he ought to goe vp to Ramoth Gilead but was resolued 〈◊〉 â—…nd say they what they list what he woâ—… do 2. Chro. 18. 5. or tâ—…e womâ—…â—…ntioned which will neuer be resoâ—… or setled euer learning 〈◊〉 neâ—… able to come to the knowledge of the trâ—… 〈◊〉 â—…m 3. 7. Of such Questionists it is said Mar. 8. 12. Christ sighed deeply in 〈◊〉 â—…t and said Why doth this generation seeke a signe 3. You must moue questions and talke of religâ—… 〈◊〉 great reuerence not profanely in a merry and iesting vain 2. Tim. 2. 〈◊〉 Stay profane and vaine bablings for they encrease vnto more vngodlinesse 4. Questions of religion must not be handled in â—…on in heate of contention as when men seeke their owne praise and to get the victory one of another The Apostle 1. Tim. 6. 4. condemnes questions and strife of words whereof comes enuie strife railing and euill surmising The second Vse of the Doctrine is to exhort vs to vse this meanes also for the confirmation of our Faith euen the obseruing of Gods works and the experiments we may therein finde of the truth of his holy Word It is good for vs to this end to obserue Gods dealing toward others See what a notable vse the Lord saith he knew Abraham would make of his iudgement on Sodome I know him that he will command his children and his houshold after him and they shall keepe the way of the Lord to do iustice and iudgement Gen. 18. 19. But specially it is good to obserue how God hath made good and confirmed his Word to thee euen in thine owne experience 1. His promises by blessing thee while thou hast walked carefully and conscionably before him answering thy prayers c. To this purpose belongs that exhortation Psal. 34. 8. O taste and see that the Lord is good Labour to be able to say as Psal. 119. 56. This I had because I kept thy precepts and verse 65. Thou hast dealt well with thy seruant according vnto thy word 2. His threats by crossing and correcting thee when thou hast swerued from his waies that thou maist also be able to say as Psal. 119. 71. It is good for me that I haue beene afflicted that I might learne thy statutes 3. Generally the truth of euery part of his word that thou maist as Rom. 12. 2. Proue what is that good that acceptable and perfect will of God and say of it from thine owne experience as Psal. 19. 10. that it is more to be desired than gold â—…ea than much fine gold sweeter also than hony and the hony combe What man is there that might not oft obserue some such experiments in himselfe And how great is the benefit we might reape by obseruing them FINIS Mar. 1. 14. Ver. 1. Ver 3. Luke 3. 1. Mat. 10. 5 6. Mat. 15. 34. Luk. 9. 52. Ver. 4. Ver. 6. Ver. 7. Ver. 8. Doct. 1. Reason 1. 2. 3. 4. Vse Doct. 2. Ob. 1. Answ. Ob. 2. Answ. Ob. 3. Answ. Ob. 4. Answ. Reason 1. 2. 3. Use 1. 2. Doct. 3. Reason 1. 2. 3. Use 1. 2. 3. Obiect Answ. Doct. 4. 2. Vse 1 2 3 Reason Use 1. Application 2. Application Vse 3. Application Doct. 6. Reason 1. 2. Application 2 3. Doct. 1. Reason 1. 2. Vse 3. Doct. 2. Use 1. Remedies against our distrust in God when means are wanting 2. 3. 2. Obiect Answ. Doct. 3. Reason Use 1. 2. 3. Doct. 1. Reason Use. Doct. 2. Reason 1. 2. Vse Doct. 3. Obiect 1. Answ. Obiect 2. Answ. 〈◊〉 Reason Vse 1. 2. 3. 4. Doct. 4. 1. 2. 3. 4. Reason 1. 2. 3. 3. Doct. Obiect Answ. 2. Use 1. 2. Doct. 1. Reason Obiect Answ. Use. 1. 2. Doct. 2. Reason 1. 2. Vse 2. Doct. Reason Vse 1. 1. Resp. Preser 1. 2 Preseru 1. 1. 2. 3. Answ. 1. 2. 3. 4. 5. Doct. 4. 1. 2. 3. 4. Reason Vse 1. 2. 3. 1. 2. Doct. 1. Reason 1. 2. Use. Doct. 2. Reason Use. 1. 1. 2. 3. Vse Quest. 1. Quest. 2. Quest. 3. Quest. 4. Quest. 5. Doct. 3. Reason Vse 2. Doct. 4. Reason 1. 2. 3. 4. Vse 2. 3. 4. 5. Use 2. Lect. 26. 1. 2. 3. 1. 2. 3. 1. 2. 3. 3. Doct. 5. Reason Use 1. 2. Doct. 6. Reason Use 1. Doct. 1. Reas. 1. Reas. 2. Use 1. 2. 3. Doct. 2. Reason 1. 2. 3. 4. Use 1. 1. 2. 3. 4. Use 3. Quest. Answ. Doct. 3. Reason 1. 2. Use 1. 2. Applica Use 2. Doct. 4. Reason 1. Vse Doct. 1. Reason 1. Vse Use 1. 2. Doct. 6. Quest. 1. Answ. Quest. 2. Answ. Quest. 3. Answ. Reason 1. 2. 3. Use 1. Obiect 1. Answ. Obiect 2. Answ. Use 2. Use 3. Doct. 7. Reason Use 1. Vse 2. Use 3. Vse 4. Doct. 1. Reas. 1. Reas. 2. Vse Doct. 2. Quest. 1. Answ. Quest. 2. 2. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Obiect Answ. Obiect Answ. Quest. 6. Answ. Reas. 1. Obiect Answ. Reas. 2. Obiect Answ. Use 2. 2. 3. Quest. 1. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Doct. 1. Reasons 1. 2. Use 1. 2. Doct. 2. Obiect 1. Answ. Reas. 1. 2. 3. Use. 2. 3. Doctrine Reas. 1. 2. 3. Vse 1. Obiect Answ. Obiect Answ. Use 2. Use 3. Doct. 1. Reas. 1. 2. Use 1. Doct. 2. Reas. 1. 3. Use 1. 〈◊〉 Doct. 3. Reas. 1. Reas. 2. Vse 1. Vse 2. Doct. 4. Reas. 1. Reas. 2. Reas. 3. Use 1. Vse 2. Doct. 1. Reasons Use 1. Use 2. Use 3. Reason Use 1. Obiect Answ. Vse 2. Doct. 3. Reasons Use 1. Use 2. Vse 3. Doct. 2. Doct. Reason Use 1. 2. 3. 4. Doct. 〈◊〉 Reasons Vse 3. Obseru Doct. 2. Reason 1. 2. 3. Vse 1. 2. 1. Prop. 2. Prop. Use 〈◊〉 2. Use 1. 2. See Lect. 54. CautioÌ„s Lect. 54. 2. 3. 4. Use 1. 5. Use. 6. Use 1. 2. Doct. 〈◊〉 Reason Use 1. 2. 3. 4. Doct. 2. Reason Vse 2. Doct. 3. Reasons Vse 1. 2. Doct. 4. Reasons Lect. 28. Vse Doct. 5. Reasons Vse Use for Ministers Reason Doct. 1. Reasons Use. Doct. 2. Reasons Vse 1. 2. 1. Exhortation 2. Reproofe Doct. 3. Reas. 1. Vse Doct. Use 1. Doct. 1. Reason Vse 2. Quest. 1. Quest. 2. 2. 3. Doct. 1. Doct. 2. Reas. 1. Reas. 2. Reas. 3. Vse 1. 2. 3. 5. Vse 2. Vse 3. Reason Use 1. Vse 2. Doct. Reason Vse Quest. Answ. Doct. 1. Reas. 1. 2. 3. Application 2. 1. 2. 3. 4. Doct. 2. Reason 1. 2. 3. 4. Use. 1. 2. 4. Doct. 3. Reason Doct. 4. Reason Use 1. Doct. 5. Reas. 1. Vse 2. Doct. 1. Reas. Vse 2. 1. 2. 3. Doct. 2. Vse 1. 2. 3. Doct. 3. Reason Meanes to attaine to patience 1. 2. 3. 4. 5. 6. Use 2. Application 2. 3. 4. 5. 6. Doct. 1. Reason 1. 2. 3. Vse 1. Vse 2. Doct. 2. Reas. 1. Vse Use 2. Application Doct. 3. Vse 2. 3. Doct. 4. Reason Vse 1. 2. 3. Doct. 5. Reason Vse 1. 3. Use 2. Obiect Answ. Use 3. 1. 2. 3. Doct. 1. Vse 1. 1. Obiect Answ. Application 2. Application 3. Application 1. 2. 3. 4. 2. 3. 4. 5. Doct. 1. Reason 1. 2. 3. Vse 1. 2. 3. Doct. 3. Reas. 1. 2. Use. 1. 3. 1. 2. 3. Knowledge Repentance 3. ObedieÌ„se 1. 2. 3. Note 1. Note 3. 1. 2. Note 4. Obiect 1. Answ. Obiect 2. Answ. Doct. 1. Reas. 1. Vse 1. Vse 2. 1. 2. 3. 4. 5. 6. Doct. 1. Reason 1 2. 3. 4. 5. Vse 1. Use 2. Doct. 2. Reas. 1. 2. Vse 1. Vse 2.
and certaine note of the true Church as we see here in the argument Christ vseth to prooue the Church and worship of the Iewes to be the true worship and Church of God For saluation is of the Iewes This was the chiefe priuiledge the chiefe badge and cognisance of the old Church that the Oracles of God were committed to them they enioyed the true Doctrine of saluation Psal. 147. 19 20. Rom. 3. 2. And thus doth the Apostle describe the true Church vnder the Gospell he calls it the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone Ephes. 2. 19 20. He calls it also the pillar and ground of truth 1. Tim. 3. 25. Lecture the sixe and thirtieth December 26. 1609. THe two first parts of this Verse we haue already finished and are now to proceed to the third and last viz. The Reason whereby Christ iustifieth the worship which the Iewes did vnto God in these words Saluation is of the Iewes wherein two things are to be obserued 1. What hee meanes here by Saluation 2. How this Saluation that he speaketh of is said to be of the Iewes By Saluation in this place is meant the Word of God and the Ministry thereof as may appeare by these three Reasons 1. The Saluation here spoken of is that whereby the Iewes knew how to worship God aright else there had beene no consequence in this Reason wee worship that wee know For saluation is of the Iewes q. d. Because wee haue Saluation Now the onely meanes whereby the Iewes knew how to worship God aright was the Word 2. This Saluation here spoken of was the chiefe prerogatiue whereby the Lord did preferre the Iew before the Samaritan and all other nations and so is it mentioned here And the chiefe prerogatiue of the Iewes was the Word Psal. 147. 19. Hee sheweth his Word to Iacob his statutes and his iudgements to Israel verse 20. He hath not done so with any other nation neither haue they knowne his iudgements And Rom. 3. 2. The chiefe preferment of the Iewe was this because to them were committed the Oracles of God 3. The saluation here spoken of is that that was to be deriued from the Iewes to Gods people of all nations And what was that The Law shall goe from Zion and the Word of the Lord from Ierusalem Esay 2. 3. And the reason why it is so called is for that it worketh the saluation of men Which teacheth vs That the Word of God and the Ministry thereof is the saluation of men See for proofe of this what titles are giuen to it by the Holy Ghost 1. It is called the Word of grace Acts 20. 32. 2. It is called the Word of life Phil. 2. 16. Iohn 6. 68. 3. It is called the grace of God Titus 2. 11. 4. The Kingdome of God Matth. 21. 43. The Kingdome of God shall be taken away from you and giuen to a nation c. 5. Saluation it selfe and euerlasting life here and Heb. 2. 3. Act. 28. 28. Iohn 12. 50. I know that his commandement that is his Word which he hath commanded me to teach is euerlasting life These are vnproper and strange speeches to be spoken of the Word yet are they farre more effectuall to set out the dignity and excellencie of the Word then if the Lord should haue said onely in plaine termes that it is the meanes and worker of our saluation Before I come to shew the Reasons why it is so called I will answer three questions and doubts that may arise in your minds which may hinder you from vnderstanding aright and conceiuing the meaning of this Doctrine 1. Can none be saued that want the Word To this I answer It cannot be denied but some haue attained to saluation that neuer enioyed the Word Neither must we imagine that God either could not nor neuer did saue any without the Word or that all they are to be iudged to be in the state of damnation that either in times past or at this day liue and die in those places where the light of the Word did neuer shine For God is able to doe whatsoeuer it pleaseth him Psal. 115. 2. He hath appointed meanes not to tie himselfe but vs onely vnto them and as the inuisible Church the company of Gods Elect is a Catholique Church in all ages and in all places so in such times and places as he hath denied the Word vnto he hath beene wont to saue his Elect without the Word While his people were in the wildernesse where they could not haue the ordinary meanes of tillage God did feed them extraordinarily and gaue them bread from heauen Iohn 6. 31. So Rahab had faith euen while she dwelt in Iericho Heb. 11. 31. And the Wise men of the East before they came to Iudaea Matth. 2. 2. 2. Shall all be saued that haue the Word that reade it that heare it that professe it To this I answer That it is certaine all are not saued that enioy the Word For in all ages there haue beene many that haue liued vnder most faithfull and profitable Ministers and haue heard them also ordinarily and yet haue not beene saued such an one was Iudas Iohn 6. 70. Yea the most part of them that haue enioyed the Word haue missed of saluation In so much as in all ages the best of Gods seruants haue had cause to complaine as Esay 53. 1. Who will belieue our report And to whom is the arme of God reuealed Yea it may well be that those that haue enioyed the Word most abundantly may be farre worse men for all kind of wickednesse then such as neuer heard the Word in their liues So it is said of Ierusalem that it exceeded Sodome in all kind of abominations Ezek. 16. 48. The Word vseth not to saue any vnlesse it be by preaching opened and applied Acts 8. 31. 1. Cor. 1. 21. For it saues none but such as can vnderstand belieue and obey it It saueth none but Gods Elect. Onely those that God hath ordained vnto life shall profit by it shall finde it effectuall to their saluation Acts 13. 48. The rest cannot profit by it Many are called but few are chosen Matth. 22. 14. The rest shall be made worse by it The Word of God is like vnto the water of iealousie mentioned Numb 5. 27. 28. When it is receiued into an honest and good heart it doth it good and makes it fruitfull when into a corrupt heart it rotts it and makes it worse 3. Is the saluation of any to be ascribed to the Word it selfe or any vertue that is in it To this I answer That 1. The saluation euen of those that are saued by the Word is not to be ascribed to the Word it selfe or any vertue that is in it as if it were to be accounted the author and worker of any mans saluation 1. The glory of this
which seemes to be the cause of the meeting together vnto prayer of those good women we read of Acts 16. 13. As a little spark will keep heat while it is on the hearth with the rest of the fire but pluck it from the rest and it will die straight so hath experience proued it to be in this case Secondly because they know that the more of Gods people meet and ioyne together the more publike and solemne the assembly is the more acceptable will their seruice be vnto God and the more auaileable to their comfort And that is the reason why when Gods people haue shewed more than ordinary desire to preuaile with God in prayer they haue shewed more than ordinary care to assemble as many of them together as possibly they could Ioel 2. 15 16. Blow a trumpet in Zion sanctifie a fast call a solemne assembly gather the Elders assemble the children let the Bridegroome go sorth of his chamber and the Bride out of her Bride-chamber as if he should say Leaue none out That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer 2 Chron. 30. 1. 5. 3 The third reason is the promise that God hath made of his speciall first Presence secondly Protection and thirdly Blessing to the publike assemblies more than to any other people vpon the earth First in respect of this speciall presence of God the Prophet calleth Sion the habitation of Gods house and the place where his honour dwelleth Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God Psalme 105. 4. Seeke the Lord and his strength seeke his face continually And Cain could complaine when hee was banished from his fathers house the onely place where Gods publike Worshippe was to be had then that hee should bee hid from Gods face Genes 4. 14. and Verse 16. Hee â—…t out from the presence of the Lord. And least we should thinke this wâ—… peculiar to the Temple or Tabernacle or place of Gods ceremonial or ship which had indeed some priuiledges aboue our Temples you shall find that this is spoken also of the Synagogues Psalme 83. 12. They also are called the Habitations of God Yea to our assemblies also is this promise made as well as to theirs Matthew 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes Secondly Now for the promise of speciall protection it is certaine that the Church-assemblies where God is purely worshipped according to his Word are meanes to preserue such as doe frequent them and the places where they are kept from many iudgements that would otherwise fall vpon them This was figured by that Ceremony The wals of the Temple were carued round about with figures of Cherubins 1 Kings 6. 29. And this we haue partly found in our owne experience both in the preseruation of our Land in generall from forraigne inuasion and domestique treasons and in the safety sundry Congregations haue enioyed And we should certainly find it more than we do if our infidelity and other our grieuous sinnes hindered it not See the promise for this Esay 33. 20 21. Looke vpon Sion the City of our solemne Feasts thine eyes shall see Ierusalem a quiet habitation a Tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cords thereof be broken for surely the mighty Lord will be vnto vs a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby This is alledged for one reason why Dauid did so esteeme of Gods Tabernacles Psalme 84. 11. For the Lord God is the sunne and shield vnto vs. and 27. 5. For in time of trouble he shall hide vs in his pauilion In this respect they that are separated from the Church-assemblies are said to be deliuered vp to Sathan vnto his power and will as men that are vnder Gods protection no longer 1 Corinth 5. 5. Thirdly and lastly in speaking of the Promise of a speciall blessing that God hath made vnto the Church-assemblies I will not stand vpon the temporall blessings that God hath promised to such as do loue and frequent them which yet Dauid maketh one reason of his loue to Gods Tabernacles Psalme 84. 11. No good thing will he with-hold from them that walke vprightly And certainly if men with vpright hearts do frequent them they shall be sure of Gods blessing in outward things euen the rather for this But this is the speciall blessing I will desire you to obserue That God hath promised to giue a greater blessing to that seruice that is done to him at Church than to that that is done in any other place The same Prayers you may vse at home that are vsed there the same Psalmes you may sing the same Word you may read and meditate of and haue it also expounded to you yea the same Sacraments you may haue vpon necessity administred to you in your chambers and parlours that are administred there but you may not expect that blessing vpon any of these Ordinances of God in any place as you may finde in the Church assemblies This Dauid alleadgeth for another chiefe reason why he so esteemed Gods Tabernacles Psalme 84. 11. The Lord will giue grace and glory And 133. 3. For there in Sion orin the place where Brethren dwell euen together ioyne together in Gods worship The Lord appointed the blessing and life for euer The fourth and last Reason that should mooue vs to esteeme the Church-assemblies and frequent them diligently is for profession sake Say that neither the exercises of Religion that are vsed there nor the fellowshippe of Gods people which we may enioy there nor the speciall presence protection and blessing of God that may be found there could mooue vs to esteeme of them yet this should mooue vs. The best way we haue to professe our Religion our Homage and Obedience to God our loue and thankfulnesse to him for his mercies is to frequent diligently the publike and most solemne Assemblies of his Church So the Lord hauing in the former Verse forbidden his People the profession of a false religion Leuit. 26. 2. prescribeth them two things whereby they should professe themselues to be of the true Religion Ye shall keepâ—…â—…y Sabbaths and reuerence my Sanctuary And Psal. 29. 1 〈◊〉 exhorting great men to professe their homage and subiection vnto the Lord he telleth them this is the best way to do it And speaking how he himselfe will professe his thankfulnesse to God for all his mercies he saith Psal. 35. 18. I will giue thankes to thee in a great Congregation I will praise thee among much people The vse of this Doctrine is first for exhortation secondly for reproofe And the exhortation concerneth first our selues secondly a