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
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
committed in secret corners they shall be published on the house toppe The second Vse of this Doctrine is to exhort vs to nourish in our hearts continually the perswasion of the Lords presence and priuitie to all our waies to walke with him continually It is that that God required of Abraham Gen. 17. 1. and that is spoken to the praise of Enoch Gen. 5 22. Enoch walked with God For 1. This is the best meanes to purge the heart from hypocrisie and make it vpright Walke before mee and bee thou perfect saith the Lord Gen. 17. 1. And therefore vprightnesse of heart is thus described It is said of Dauid 1. King 3. 6. Hee walked before God in truth and in righteousnesse and in vprightnesse of heart and of Hezekiah Esay 38. 3. I haue walked before thee in truth and with a perfect heart That which made them so vpright and void of hypocrisie in all their waies was this that they did walke before God and had him alwaies in their eye 2. It will yeeld vnspeakeable comfort to the conscience euen in affliction This was Iobs comfort behold my witnesse is in heauen saith he Iob 16. 19. and my record is on high and also Hezekiahs Esay 38. 3. The meanes to try whether we walke with God and are perswaded of his presence is this 1. When a man is the same alone and in company when the sinne that I would not commit in the presence and knowledge of men I forbeare to do it when I am by my selfe alone and haue opportunity to commit it safely and secretly Thus Ioseph shewed that he walked with God he durst not sin against God in that sinne that he was most strongly tempted vnto though he had opportunity to haue committed it secretly enough Gen. 39. 9. 11. 2. When the good duties I vse to performe in open places in the presence of others I accustome my selfe to them in secret This our Sauiour prescribeth Matth. 6. 6. Thou when thou prayest saith he enter into thy closet and when thou hast shut thy dore pray to thy Father which is in secret Lecture the fifteenth Iune 6. 1609. IT followes now that wee proceed to the two last points in this Text 1. The sin he chargeth her with is the sinne of fornication she now liued in 2. Though hee knew shee liued in this sinne he reiects her not Where first it is to be obserued that though he tell her of the fiue husbands she had had yet his meaning is not to charge her with that as with a sinne but onely with this that the man she now kept was not her husband For howsoeuer it be in the iudgement of Papists who neuer giue the Ecclesiasticall blessing to second marriages and of all carnall and worldly men who are euer apt to iudge profanely and vnreuerently of Gods holy ordinance in the state of wedlocke yet is it no disgrace to a Christian woman in the sight of God if the necessity or conueniency of her state shall call her vnto it to haue had fiue husbands So that the sin that Christ chargeth her with was not that she had had fiue husbands but that the man she now had was not her husband This is euident by foure reasons First the Apostle giues liberty to euery widdow to marrie againe 1. Cor. 7. 39. The wife is bound by the Law so long as her husband liueth but if her husband be dead she is at liberty to marrie with whom she will onely in the Lord. 2. He calls the marriage of all persons honourable Heb. 13. 4. 3. He calls it a doctrine of diuells to condemne it or hold it vnlawfull 1. Tim. 4. 1. 3. And 4. He commands it in some cases 1. Tim. 5. 14. where he speakes of widdowes onely I will therefore saith hee that the younger women marrie and beare children If any shall obiect 1 Tim. 5 9. That the Apostle would haue none to be chosen for a Church-widdow that hath had aboue one husband which argueth that he esteemed it some blot or infamy vnto a Christian woman to haue had more husbands then one I answer that he excludes onely such women as being vniustly diuorced as many were in those daies were during the life of their first husband married to another man So that the fault he notes there is the same which our Sauiour speakes of Marke 10. 12. If a woman shall put away her husband and bee married to another shee committeth aduicery Now it is to be obserued that our Sauiour when hee would effectually touch the conscience of this woman with the sense of sin and bring her to repentance chargeth her not with all the sins he knew by her though vndoubtedly he knew many and intended also to draw her from all her sins as well as from one and when she repented truely of this one sin she repented of all the rest yet I say he doth not tell her here of all her sins But as he hath beene also wont to deale with other of his seruants in the like case of the huge heape of her innumerable sinnes he makes choice of one principall and chiefe one and layeth that onely to her charge presseth that onely vpon her conscience and this one principall and chiefe sin which amongst all her sins he makes choice of for this purpose is the fornication she liued in From hence then ariseth this instruction That among all the sinnes that men are giuen vnto Fornication is a principall sinne and will lie more heauie vpon the conscience and wound the soule more deepely then other sins when God shall once effectually discouer it to a man and charge him with it See the proofe of this in Iob 31. Where being driuen partly by the heauie hand of God that lay vpon him partly by the vniust accusations of his friends that charged him to be an hypocrite to enter into a serious examination of the life that he had led there is no one thing that he could finde in the whole course of his life that he tooke so much comfort in as this that he had euer made conscience of and kept himselfe free from this sin and therefore hauing begun with it verse 1. to the 4. he speakes of it againe verse 9. to 12. But marke what reasons he giues why he was so affraid of this sin aboue others verse 2. For what portion shall I haue of God from aboue and what inheritance of the Almighty from on high verse 3. Is not destruction to the wicked and strange punishment to the workers of iniquity and verse 11. For this an heinous crime saith hee yea it is an iniquity to bee punished by the Iudges verse 12. Yea this is a fire that shall deuoure to destruction and which shall roote out all mine increase The Reasons whereby this may appeare to be not onely a sinne but one of the heauiest and most fearefull sinnes that a man can be guilty of are principally foure 1. It
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
you aske was he no more They will say yes he was more aske what more then they will say that is too deepe a question they were neuer asked the like before 2. Yea they are not onely so extremely ignorant but they desire not knowledge nor the meanes thereof but say vnto God in their hearts like those Iob 21. 14. Depart from vs for we desire not the knowledge of thy wayes If they be thus questioned withall though by their Minister yet they are all the while like the fish out of the water desirous as may be to be rid of his company yea they loue their foolishnesse and ignorance they hate and despise flout and scorne all meanes of knowledge and such as seeke after them as the Holy Ghost speaketh Fooles despise wisdome and instruction saith Salomon Pro. 1. 7. and Ver. 22. How long ye simple ones saith he will ye loue simplicity and the scorners delight in their scorning and fooles hate knowledge They hate knowledge you see yea they hate it with a perfect hatred and this is that that makes their estate so fearefull Pro. 1. 28. 29. They shall seeke me early but shall not find me for that they hated knowledge This is that that will cause the Lord to deny them all comfort of his mercy when they shall most desire it because they hated knowledge and the meanes thereof The second vse of this doctrine is for the direction of euery one whom God hath charged with the care of other mens soules to labour first in this to bring them to knowledge till then they can haue no good affection no desire or care of their saluation 1. The Minister is bound to labour in this to bring the people to knowledge and therefore bound to teach diligently 2 Tim. 4. 2. and to teach plainely also The Leuites caused the people to vnderstand the Law Neh. 8. 7. 8. they read in the booke in the law of God distinctly and gaue the sense and caused them to vnderstand the reading Thinke it not enough to tickle the eare or to moue the affections but lay a good foundation of Doctrine teach soundly and substantially Reproue rebuke exhort with all long-suffering and doctrine saith the Apostle 2. Tim 4. 2. Doctrine must be the ground and foundation of all exhortations and reproofes Yea he must catechise as well as preach 1. Cor. 3. 2. He must giue milke to the babes as well as strong meat to growne men 2. The Magistrate is bound to see that the people be taught and instructed this was Iehoshaphats care 〈◊〉 Chron. 17. 7. Yea he is bound also to compell them to the vse of the meanes of knowledge Luke 14. 23. Compell them to come in saith the Lord to his seruant and the Magistrate is Gods seruant as well as the Minister is in this worke 3. The Master of the family is bound to vse all meanes to bring them that are vnder him to knowledge Traine vp a child in the way he should go in saith the Lord to the parent Pro. 22. 6. and Deut. 6. 7. Thou shalt teach my words diligently to thy children Parents we see are bound themselues to instruct their children in religion yea and they must also bring them to the publike meanes of knowledge as is plaine by the fourth commandement Exod. 20. 10. 4. Euery Christian is bound to seeke by all meanes to draw others to knowledge Col. 3. 16. Teach one another Yea he is bound to perswade them also vnto the meanes of knowledge saying as Esa. 2. 3. Come ye let vs go vnto the mountaine of the Lord and as Philip did to Nathanael Ioh. 1. 46. specially his friends and kindred as Cornelius did Act. 10. 24. We all complaine of the prophanesse of the people and of their contempt of the Word The Minister complaines of the stubbornesse and vnthankfulnesse of his people and of their prophanesse and contempt of the Word in his Ministry The Magistrate also finds cause oft times to complaine of the ouer-much pronesse of the people to naughtinesse of the increase of thieues and murderers The parents of their childrens vnnaturalnesse disobedience and riot The master of his seruants idlenesse vnfaithfulnesse and stubbornesse All men of the badnesse of the times and that small fidelity and loue and piety that is to be found among men But few or none looke to the cause and fountaine of all this few or none lay any part of this vpon themselues we may complaine in this case as the Prophet doth Ier. 8. 6. No man repenteth him of his owne wickednesse and neglect of duty no man saith what haue I done haue not I beene a great cause of all this The cause of all this is the want of the knowledge of God There is no knowledge of God in the land and that is the chiefe causes why by swearing and lying and killing and stealing and committing adultery men breake out and bloud toucheth bloud as the Prophet complaineth Hos. 4. 1. 2. And because there is in men naturally neither knowledge nor desire of it but a scornefull contempt and hatred of it euery one of vs in our places should haue done as much for them as the friends of the Palsy-man did Mar. 2. 3. We should haue done what we could to bring them to the meanes of knowledge as they did take great paines to bring him to Christ who had otherwise neuer come to him Mar. 2. 3. And if we had done this for them with as good a heart as they did that for that poor man we should haue no cause to doubt but Christ would haue had been as ready to accept and blesse our labour in it as he was theirs of whom it is said Ver. 5. that Christ when he saw their faith did as much for the poore man as they desired and more too for he not only cured him of his palsy and restored life and sense to the members of his body but pardoned his sin and so reuiued his soule also And certainly on the other side if we haue not doue our endeauour to bring them to knowledge we haue made our selues guilty of all their sinnes The third vse of the Doctrine is to perswade vs to a diligent vse of all meanes that may bring vs to knowledge I say to the vse of all meanes 1. Hearing of which our Sauiour saith Mar. 4. 24. that proportionable to our frequency and diligence in it our growth in knowledge and grace shal be With what measure you mete saith he it shal be measured to you againe And to you that heare shall more be giuen 2. Reading by the diligent vse whereof the Lord saith Deut. 17. 19. We shall learne to feare him and to keepe all the words of his law 3. Conferring and questioning with others wherein while the Disciples that were iournying towards Emaus did reuerently and deuoutly exercise themselues Christ drew neare and ioyned himselfe vnto them and opened the Scriptures vnto them as
his owne worke according to that to euery one that hath shall be giuen and he shall haue abundance Mat. 25. 29. And that speech of the Apostle Phil. 1. 6. Being confident of this very thing that he which hath begun a good worke in you wil performe it vntill the day of Iesus Christ. 3. The respect God hath to his owne glory which he knowes he shall receiue thereby according to that Psalme 50. 15. I will deliuer thee and thou shalt glorifie me This serâ—…es 1. To answer them be they Papists or carnall Protestants that are wont to complaine so much of the difficultie and obscurity of the Scriptures they say it is not possible for a man by reading or learning the Word to grow vnto any certainety in Religion The Scriptures say they are very obscure and there is great difference euen amongst learned men about the interpretation and meaning of them Therefore say the Papists 1. It is the safest way to depend vpon the Church for the interpretation of the Scriptures 2. And to receiue only that in the matters of our Faith and Religion which the Church teacheth Therefore say they 3. It is not fit that common people should meddle with the Scriptures but it is meet they should content themselues to beleeue as the Church beleeueth Therefore also saith the carnall Protestant it is to no purpose to trouble our selues with the reading of the Scriptures or to busie our heads about matters of Religion it is sufficient to know God is mercifull and to beleeue Christ died for sinners and there 's an end Before we giue â—…ull answer to these men three things are to be granted 1. That the Scriptures and matters of faith and Religion set downe in them are indeed obscure and hidden from most men No man by his owne wit and learning shall euer be able to attaine to a sound and comfortable vnderstanding and a full perswasion in these things therefore Paul saith 1. Cor 2 7. We speake the wisedome of God in a mysterie euen the hidden wisedome verse 8. Which none of the Princes of the world hath knowne and verse 14. The naturall man receiueth not the things that are of the Spirit of God for they are foolishnesse to him neither can he know them because they are spiritually discerned Therefore is the true Religion of God called a hidden treasure Matth. 13. 44. Many things there be that hide this treasure from most men 1. The obscurity of the Scripture 2. The differences and dissentions that are amongst learned men about it 3. The scandalous life of such as professe it 4. The great disgrace that it is in with the world These and such like things are so many meanes whereby this treasure is hidden from most men 2. There be some things obscure in the Scripture to the best of Gods seruant For that which Peter said of Pauls Epistles 2. Pet. 3. 16. may much more be said of the whole volume The best learned of Gods seruants may well professe they vnderstand not all things you know who it was that said we know but in part 1. Cor. 13. 9. 3. The true Church and Ministry thereof is a necessary helpe ordained of God to bring his people to the true vnderstanding of his Word neither doth God ordinarily instruct his people but by this meanes for so said the Eunuch Acts 8. 31. How can I vnderstand except some man doe guide me But yet for answer vnto these men these three things we must know 1. The cause why the Scripture is so difficult and this treasure is hidden from most men is not in the Scripture it selfe but in the blind and corrupt heart of man To the carnall man it is darke he cannot vnderstand it no more then the blinde man can see the light of the Sunne when it shines most bright But to the man whose eyes God hath opened whose heart God hath prepared the Scriptures are very plaine All those points the knowledge whereof is necessary to saluation are plainely set downe in them so as the simplest man that commeth to the reading of them with an honest heart may clearely vnderstand them that that is more darkely set downe in one place is clearely set downe in another This is that that Dauid speakes Psal. 119. 130. The entrance into thy Word sheweth light and giueth vnderstanding vnto the simple And Prouerbs 8. 9. They are all plaine to him that vnderstandeth and straight to him that would finde knowledge 2. There is no man that with an humble and honest heart desires to know God but God will giue him a good teacher God hath that care of them whose hearts he hath thus prepared that he will prouide his ordinance for them This you may see in the example of the Eunuch Acts 8. 26. 29. and of Cornelius Acts 10. 20. and of the Macedonians Acts 16. 9 10. And this I dare confidently say that the people that want a good Teacher whatsoeuer their Patron be how bad soeuer the times be if they had good hearts and could vnfainedly desire to be instructed God would send them better meanes The Lord of the haruest is neither so carelesse nor so poore or meane a person that he should suffer any of his corne to be lost for want of labourers to inne it 3. There is no man that with an humble and honest heart desires to know God but God will in his hearing and reading clearely reueale himselfe make himselfe and his will clearely knowne vnto him so farre forth as it shall be necessary and good for him The Spirit that indited the Scripture will interpret them to such and resolue them in the true meaning of it Iohn 6. 45. It is written in the Prophets and they shall be all taught of God And Matth. 5. 8. Blessed are the pure in heart for they shall see God Yea so certainely and cleerely will he reueale his will to such as that though the whole Church should if that were possible iudge otherwise it should not mooue him He that is spirituall iudgeth all things yet hee himselfe is iudged of no man 1. Cor. 2. 15. If the faithfull Martyrs euen simple men and women had not beene thus taught of God and thus clearely and certainely resolued in the truth could they haue suffered such things as they did with such constancie and cheerefulnesse This reason the Apostle giues for this constancie in suffering 2. Tim. 1. 12. For which cause I also suffer these things Neuerthelesse I am not ashamed for I know whom I haue beleeued and am perswaded that he is able to keep that which I haue committed vnto him against that day How chance you differ then so much among your selues Caluinists from Lutherans and Puritans from Protestants We deny not but Gods owne people may be ignorant in some parts of his truth God hath not promised to any the perfect knowledge of euery thing that is reuealed in his Word but in fundamentall
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