giue a sweet rellish to all Gods blessings Ioh. 29. 3. 7. Iob speaking of the comfort he tooke in all Gods blessings in the time of his prosperity in the recreations and delights of his youth in his house in his children in his riches in the honour that God gaue him he alledgeth this for the reason of it Verse 3. His light shined vpon my head Yea euen in affliction it would make vs comfortable Rom. 5. 3. Neither doe we so onely but we reioyce in tribulations and without this we can haue no true ioy but eyther 2. Cor. 5. 12. reioyce in the face not in the heart or for a very short moment our ioy will be as Eccles. 7. 8. like the noise of thornes vnder the pot so is the laughter of fooles Thirdly it would make vs able to go to God in prayer at all times with boldnesse and delight Iob 23. 26. Thou shalt then delight in the Almighty and lift vp thy face vnto God But on the contrary he that wants this assurance can take no comfort or delight in prayer will he delight himselfe in the Almighty will he alwaies call vpon God Iob 27. 10. Fourthly to conclude we haue no true Faith vnlesse we striue for this assurance and what haue we to yeeld vs comfort in life or death if we be without Faith Without faith it is impossible to please God Heb. 11. 6. Now though a man may haue a true Faith and yet so weake that he may want this assurance for a time or haue it in great weakenesse yet without a mourning for and striuing against our doubtings without a seeking for this certainety there can be no true Faith in vs the poore man whose childe was possessed had much vnbeliefe and doubting in him but he wept for it and cryed to Christ for help against it Mar. 9. 24. For Gods Spirit wheresoeuer it is lusteth against the flesh Gal. 5. 17. That makes the Apostle say Heb. 3. 6. His house we are if we hold fast our confidence and the reioycing of our hope vnto the end Now if we desire to attaine to this certaine assurance of Gods fauour and of our saluation to keepe it when we haue it to recouer it when we haue lost it I will shew you some of the principall meanes whereby this may be obtained The first is to esteeme highly of it and account it our chiefe treasure and happinesse for then our heart will be euer vpon it then we will looke to it and be affraid to lose it where your treasure is there will your heart be also Matth. 6. 21. the wise Merchant when he had found the treasure and resolued to purchase it by parting with all that he had did hide it so that he might not lose it Matth. 13. 44. The chiefe cause why many haue so little assurance of their saluation is for that they make no reckoning of it there be a thousand things they regard more than it Dauid made another manner of reckoning of it Psal. 4. 6. Many say who will shew vs any good but Lord lift vp the light of thy countenance vpon vs. As if he should say Let me see it and be assured of it that will suffice me And 63. 3. Thy louing kindnesse is better than life And 80. 7. Cause thy face to shine and wee shall be saued The second meanes is to vse diligently and conscionably the exercises of Religion and parts of Gods worship for they are all ordained of God to worke this assurance in our hearts First the reading of the Word 1. Iohn 1. 4. These things write we vnto you that your ioy may be fuâ—…l Secondly the hearing of the Word Luke 1. 77. The ministry of the Word is ordained of God to giue knowledge of saluation to his people for the remission of their sinnes Thirdly the receiuing of the Sacrament for euery Sacrament is ordained to bee a seale of the righteousnesse of Faith Rom. 4. 11. Fourthly Prayer Iohn 16. 24. Aske and yee shall receiue that your ioy may bee full And this may be said generally of all the exercises of Religion Therefore Dauid giues this for one reason why he did so desire to dwell in Gods house that he might behold the beauty of the Lord Psal. 27. 4. A chiefe cause why many want this assurance is for that they vse not these parts of Gods worship constantly and conscionably The third meanes is to keepe a good conscience carefully Pro. 15. 15. A good conscience is a continuall feast Peace and confidence is oft ascribed to the practice of piety Matth. 7. 24. Hee that heareth of me these words and doth the same is like to him that builds on a rocke Experience and practice of godlinesse are chiefe meanes to worke this full assurance 1. Tim. 6. 18 19. Charge them that are rich that they doe good laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 2. Pet. 1. 5. Ioyne vertue with faith and with vertue knowledge temperance patience godlinesse brotherly kindnesse loue Then followeth verse 10. Giue diligence to make your calling and election sure for if you doe these things ye shall neuer fall And verse 11. For by this meanes an entrance shall bee ministred to you aboundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. On the other side the chiefe cause why many can neuer grow to any assurance and many hauing had it haue lost it is the neglect of a good conscience their falling into sinnes against their conscience Me thinkes this should haue great force to restraine men from sin see what adoe Gods deare seruants haue had to recouer their certainty and comfort when they haue falne into foule sinnes Psal. 51. 8. Make me to heare ioy and gladnesse Verse 11. Cast me not away from thy presence Verse 12. Restore me to the ioy of thy saluation The fourth meanes is to obserue our owne waies diligently and when we haue slipped into any sinne to humble our selues speedily before God in the sense and acknowledgement of it and to seeke peace with him This is a sure way to preserue our assurance Iob 13. 15. Though hee slay me I will put my trust in him and I will reproue my waies in his sight Psal. 32. 5. Then I acknowledged my sinnes vnto thee neither did I hide mine iniquity for I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne And this all Gods children haue oft found by experience that they neuer had a more sweet sense and assurance of Gods loue than when they most deepely humbled themselues before him in the free acknowledging and bewailing of their sinnes When they haue sowed most teares this way they haue reaped most ioy Psal. 126. 5. When they haue beene most ready to accuse themselues the Lord hath beene most ready to iustifie them as we see
should ioyne together in it as one man 122 123. Q. Questions disputing See Conference Neuer any prooued a good Scholler in any learning but he that had doubts would moue questions 322. How far forth it is lawfull to make question of or to reason against Gods Word or Workes 230 231. R. Reading We should exercise our selues in the reading of the Word 172. 291. Reason A great sin to examine Religion by carnall reason and to beleeue no more then we can see reason for 151. Reformation What properties are required in true reformation and leauing of sin 85. Regeneration Notes to try it by 5. Religion There is but one true way to saluation 139. It is the strength of a state 429. 279. Religious duties Great force in a conscionable vse of them to keepe a man from vncleannesse and other sins 93. And to breed in a man a confortable assurance of his saluation 343. Repentance There is more required to it then most men dreame 84 85. Late repentance is dangerous 442. Sins repented of though neuer so many and hainous will make vs neuer the lesse acceptable to God 95. No man hath an vpright heart that forsakes not all knowne sins 470. Notes to try our sincerity in leauing of sin 471 Repentance 470. Repentance of regenerate and naturall men distinguished 471. Reproofe The Minister must plainely and particularly reprooue sin 63. Great wisdome is required in reproouing sin 63 Motiues to perswade Ministers to faithfulnesse in this 66. How they may make their reproofe effectuall 66. He that hath grace will take reproofe well loue him the better that deales faithfully with him this way 106. 112 113. Three things that keepe men from accepting it and preseruatines against them 106. Though mens lewdnesse may restraine vs from reprouing them in priuate yet may it not their Minister from publike reproofe 294 295. Men disdaine to be reprooued by such as are no better then themselues and foure remedies against that corruption 364 365. 369 370 Fret not against the publike reproofe of thy sin in the ministry of the word 108. 373. 374. A common sin it is and dangerous not to endure reproofe 109. Reuerence Though outward reuerence be not sufficient yet can we performe no duty of Gods worship well especially in publique without some signification of reuerence euen in the outward gesture of our body 115. 120. Reasons for bodily reuerence in all parts of Gods worship 116. Rules for it 119 120. 125. More reuerence should be shewed at the hearing of the Word read then preached 126. We can performe no seruice to God well without feare and reuerence 115. S. Sacraments Our Sacraements are more cleere and effectuall then those vnder the law â—…0 In the administration of them we should make vse of our eye and behold what is done 127. Sacrifices What they and their manner of offering them did signifie 189. Samaritans The Papists resemble them much 36. Scripture The vndoubted certainty of euery thing that is written therein 249. It is much more full and perfect now then it was vnder the Law 207. To humble and honest hearts they are not obscure 349. 212. What are the causes why they are obscure 213 Pretense of their obscurity will not excuse the neglect of reading them 173. Scriptures ought to bee the rule of tryall for what is taught 174. Secret sins The Lord can discerne and is priuy to our most secret sins 69. Sin is neuer the lesse dangerous to a man because it is cunningly and closely committed 75. Securitie The false ground on which ignorant wicked men secure themselues 76. 429. Generall secâ—…rity is a signe of generall calamitie approching 42â—… Seducers They are cunning and who are most in danger to take hurt by them 138. Seruants They should loue their Masters and desire and seeke their comfort 492. Sundry other duties they owe but this is the roote of all 493. Cautions limiting their duty 495. Three things wherby they should shew their loue to their Masters 495. Seueritie Required in the Magistrates and all Christi ans in the discountenancing punishing of whoredome and other sins 78. Sicknesse See Delay Signes It is not simply vnlawfull to desire signes for the confirming of our faith 404. Signes of iudgement approaching 428 429. Silence From good words not alwaies vnlawfull 293 Sin Great is the necessity of an effectuall knowledge of sin 6â—… 65. The sins of the elect how hainous soeuer shal not hinder their saluation but tend to their good 95. Dangerous to hide our sins and that is done foure waies 104. It will bring Gods curse vpon the house and place where it is committed 158. It is a most loathsome thing and defiles a man 4. Sathan drawes men to sin through some error of their mind and by deceiuing them 73. Of sinning against the Meanes see Meanes It will certainely bring sorrow 438 452. Sinceritie The Lord makes great reckoning of the vprightnesse of the heart 465. Necessary to examine whether our hearts be vpright 53 54. 481. Notes to try that by 53. â—…9 471. 473. 476 480 The Lord delights in the weakest seruices that are done in spirit and truth 192 193. 465. He that hath an vpright heart may know he hath it 239. We should labour by diligent examination to find whether our hearts be vpright 465 466. Sorrow Properties required in the sorrow for sin 85. Extremity if it will disable vs from praying and profiting by the Word 433. Moderate is very profitable necessary 4â—…3 We must striue against that that is excessiue and immoderate 43â—… Foure remedies against such 436. There is great difference between that of the regenerate that of the carnall man 437. Sin will bring sorrow and great sins great sorrâ—…wes 438. Soule All mens chiefe care should bee for their soules 450. Speech To speake wickedly is a greater degree of sin then to thinke ill 228. Filthy speech a great sin 87. So is the delight to heare it 88. Spirit The spirit of God in whomsoeuer it dwels is like vnto water in foure respects 3. Why God is called a spirit 196. By the testimonie of the spirit the faithfull are assured of their saluation and hee that hath it may know he hath it 339. The Lord requires delights in the seruice of the spirit see Worship Superiors Disdaine not to be admonished or reproued by thy inferior 107. Superstition Papists are many waies grossely superstitious 156 157 Supper of the Lord. It should bee administred in the publike assembly 122. T. Talke see Speech Tractablenesse A good signe of election to receiue the truth with all readinesse 312 313. Affliction opens the eare and makes men tractable 397. We should pray for a tractable heart foure notes to trie it by 423. The danger of such as cannot be perswaded of many truths though they bee neuer so cleerely taught and confirmed to them 424 425. This hypocrisie is in all by nature that they scorne to be taught
of the prayers and to grant the requests of his seruants Psal. 145. 19. He will fulfill the desire of them that feare him he also will heare their cry and will saue them specially the prayers they make for spirituall things The speech pleased the Lord that Salomon asked this thing 1. Kin. 3. 10. Luk. 11. 13. How much more shall your heauenly Father giue the holy Spirit to them that aske him as if he should say that is a gift which you may be sure to obtaine if you beg it and which is meet for your heauenly Father to giue Insomuch as the Lords manner hath beene to meet his seruants as it were in the mid-way whom he hath seene comming towards him this way and to preuent them Esa. 65. 24. Yea before they call I will answer and while they are yet speaking I will heare As the Father of the Prodigall did Luk. 15. 20. When he was yet a great way off he saw him and had compassion on him and ran c. 3. He that desireth grace must needs haue the spirit for this desire cannot come of nature Phil. 2. 13. It is God that worketh in you both to will and to do of his owne good pleasure Yea this is a singular grace Ye haue begun saith the Apostle 2 Cor. 8. 10 not onely to do but also to be willing making it a greater grace to be willing and desirous to do well then it is to do the thing that is good and thereupon inferreth verse 12. If there be first a willing mind a man is accepted according to that he hath and not according to that he hath not Yea this is almost all that the faithfull haue many times to comfort themselues withall that they find in themselues an vnfained desire to please God This was all that Nehemiah could say of himselfe and the rest of his brethren Neh. 1. 11. that they did desire to feare Gods name And the Church Esa. 26. 8. The desire of our soule is to thy name and to the remembrance of thy holinesse and Vers. 9. with my soule haue I desired thee in the night This was Pauls comfort Rom. 7. 18. To will is present with me They must needs be sure therefore of grace that haue an vnfeined desire of it for they haue it already No man can vnfainedly desire faith that hath not faith nor repentance that hath not repented c. This Doctrine serueth first for the comfort of such as mourne in Sion because of their great want of grace Their faith knowledge hatred of sinne c. are so weake that they cannot discerne them and therefore doubt they are not in the state of grace Let such for their comfort apply this doctrine to themselues Thou desirest nothing in the world more then Gods fauour and grace thou mournest for the want of it Be of good comfort God accepteth graciously of this vnfained desire Remember to thy comfort Christ will not quench the smoking flaxe Mat. 12. 20. Remember how he accepted the weake faith of that poore man Mar. 9. 24. the truth whereof appeared most in a desire to belieue They that can but sobbe vnto God vnfainedly haue the Spirit of prayer though they know not what to pray as they ought Rom. 8. 26. 27. This thy desire is a certaine signe thou art in the state of grace and that thou shalt increase in grace also To euery one that hath and by exercising it doth shew that he hath any measure of true grace shall be giuen saith our Sauiour Mat. 25. 29. and he shall haue abundance And though thou do not yet thou shalt be sure one day to find comfort according to that propheticall prayer of Dauid Psal. 40. 16. which also implieth a promise in it Let all those that seeke thee be glad and reioyce in thee For exhortation vnto two duties 1. That what grace soeuer any of vs want wherein we find our selues most weake and defectiue as who feeles not in himselfe many defects we should seeke with faith and confidence to draw it out of the walls of saluation as the Prophet speaketh Esa. 12. 3. by this bucket of hearty prayer 2. Be in thy prayers more earnest and plentifull for heauenly then for earthly blessings For first no prayer pleaseth God so well Secondly In no prayer thou canst haue so much assurance to preuaile 3. This is the readiest and surest way euen to obtaine earthly blessings if thou canst seeke heauenly first and more earnestly according to that promise Mat. 6. 33. First seeke the Kingdome of God and his righteousnesse and all these things shall be added vnto yon For the reproofe and terrour of vngodly men First Is there not so much in thee as vnfainedly to desire Gods grace and thine owne saluation then art thou certainly quite void of all grace and consequently in a most miserable estate For the smallest measure of true grace that can be in a man is to hunger after grace in the want thereof Secondly This discouereth the fearefull estate of all such as shall perish euerlastingly They must needs be all inexcusable that perish because they did not so much as desire saluation nay like prophane Esaus they contemned it The Lord would haue saued them and they would not as Christ complaineth of the Iewes Mat. 23. 37. Insomuch as in the day of the Lord the father shall not pitie his owne child that is damned nor the child his owne father but euen in this that shall be fulfilled in that day which the Prophet speaketh in another case Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance But against all that hath beene said of this point it may be obiected that this is a hard and absurd Doctrine may any man be saued that will that desireth saluation is there any man so mad that would not be saued Doe we not read of Balaans Numb 23. 10. and of sundry others Mat. 7. 2â—… and 25. 11. Luke 13. 24. that haue desired to be saued and yet haue perished euerlastingly I answer it is true and I say further that if euery one that hath a kind of desire to be saued might come to heauen there would be but a few in hell But this I say also that none of all those haue missed of saluation or of sauing grace that haue desired it vnfainedly Fiue differences may be obserued betweene the desires of those men whose examples haue beene obiected and the desires of Gods children 1. They desire it not vnfainedly because they desire it not earnestly for they will take no paines to obtaine it nor vse the means with any diligence Pro. 13. 4. The sluggard lusteth but his soule hath nought and 21. 25. The desire of the slothfall slayeth him for his hands refuse to worke They will forgoe nothing for it The rich Ruler seemed earnestly to desire saluation Mar. 10. 17. but indeed he did not there were other things he
we read Luk. 24. 15. 32. Yea we are to be perswaded to the diligent vse of these meanes If we desire knowledge and loue it indeed and be perswaded of the danger of ignorance we will vse these meanes with diligence and care we will heare ordinarily and constantly Watching daily at my gates waiting at the posts of my doores as the wisdome of God speaketh Pro. 8. 34. 2. When we heare we will giue diligent attention and marke how the Doctrine that is deliuered ariseth from the text Whether the proofes be rightly alleaged and do naturally and soundly confirme that they are alleaged for How the exhortations and reproofes that are giuen are grounded on the Doctrine Such a hearing is required of them that desire knowledge Esa. 55. 2. 3. Hearken diligently vnto me incline your eare and come vnto me heare and thy soule shall liue 3. Be carefull to remember that thou hearest Hide my commandements with thee saith Christ Pro. 2. 1. And we ought to giue earnest heed saith the Apostle Heb. 2. 1. to the things which we haue heard least at any time we should let them slip 4. Meditate and call it to mind after thou hast heard Thou shalt meditate in the booke of the Law saith the Lord to Ioshua chap. 1. 8. day and night that thou maist obserue to do according to all that is written therein q. d. Thou shalt neuer attaine to that knowledge of the Word as will bring thee to a conscionable practice of it vnlesse thou vse to meditate of it when thou hast read it or heard it And it is made a note of the godly man Psal. 1. 2. That his delight is in the Law of the Lord and he doth meditate in it day and night q. d. He that delights in it cannot chuse but meditate much in it and none but he that doth so can keepe himselfe from walking in the counsell c. 5. Pray heartily to God for his blessing vpon all the meanes thou vsest to obtaine knowledge by If thou cryest after knowledge Prou. 2. 3. 5. and liftest vp thy voice for vnderstanding then shalt thou vnderstand the feare of the Lord and find the knowledge of God Therefore Dauid though he were much giuen to reading and meditation and all other good meanes of knowledge yet vsed to cry oft to God for this grace Psal. 119 26. 27. Teach me thy statutes make me to vnderstand the way of thy precepts To reproue such and discouer their contempt of knowledge that vse not the meanes or not all the meanes or vse them not with any care and diligence neuer take the bible into their hands at least read it not constantly heare either not at all or not ordinarily or not diligently cannot endure to talke of religion Many of these pretend that though they follow not nor care for Sermons nor read much yet they thanke God they haue knowledge enough for their saluation But these men will one day find that this knowledge they haue thus of themselues without the ordinary meanes of instruction shall doe them no good Ier. 10. 14. Euery man is a beast by his owne knowledge and sauing knowledge can neuer be attained vnto without instruction Pro. 8. 33. Heare instruction and be wise and refuse it not he onely loueth knowledge that loueth instruction Pro. 12. 1. Lecture the fift Feb. 28. 1608. WE haue already heard that in the third part of this Text viz. the cause why this woman of Samaria asked not of Christ the water of life She knew not that gift of God and who it was that said vnto her giue me drinke three points were to be obserued First that Christ calleth himselfe that gift of God Secondly that he saith the cause why she made no vse of him was for that she knew him not Thirdly that he saith if she had knowne him she would haue asked of him and he would haue giuen her the water of life Of these three points the two first we haue already handled Now it remaineth that we come to the third and last Whereas therefore our Sauiour saith of this woman that was a Samaritan and one of the worst of all the Samaritans that if she had knowne that gift of God if she had knowne him she would haue made vse of him euen this vse she would haue asked of him the water of life We learne That whosoeuer knowes Christ aright cannot chuse but feele in himselfe the want of grace and earnestly desire it This Doctrine and this speech of Christ vpon which it is grounded at the first hearing may seeme strange and incredible for certaine it is many haue knowledge that neither haue grace nor any true desire of grace but are as vngracious men as liue in the world and that makes the Apostle to speake so contemptibly of knowledge We know saith he 1 Cor. 8. 1. that we haue all knowledge knowledge puffeth vp Yea 2 A man may haue the knowledge of the Scriptures and of those holy things that are contained in them which of all knowledges is the most excellent I haue more vnderstanding saith Dauid Psal. 1 19. 99. then all my teachers for thy testimonies are my meditation and yet be void of all grace and all desire of grace too Ioh. 7. 48 49. The people that knew not the Law had more desire of grace then the learned Pharisees 3. A man may euen haue the knowledge of Christ and yet be void of grace Sathan himselfe wants not the knowledge of Christ as appeares Mar. 1. 24. Yea the most certaine and vndoubted knowledge for he beleeues also I am 1. 19. 4. Yea there is a kind of kingdome which of all the corruptions that are in the nature of man is the greatest impediment and barre vnto sauing grace Rom. 8. 7. The carnall mind and wisdome of the flesh is enmity against God for it is not subiect c. Esa. 47. 10. Thy wisdome and thy knowledge it hath peruerted thee In which respect it is noted as a wonder Act. 6. 7. That a great company of the Priests were obedient to the faith But this knowledge which I haue now spoken of is not true and sanctified knowledge but knowledge falsly so called as the Apostle speakes 1. Tim. 6. 20. Wonder not that that which the Scripture calleth knowledge I deny to be true knowledge for so doth the Holy Ghost in many places Our Sauiour Mat. 11. 25. speakes of some that were wise and men of vnderstanding in the Scriptures he meanes and yet the mysteries of Gods Kingdome were hidden from them and Paul 1. Cor. 8. 1. 2. Speakes of some that haue knowledge and yet know nothing as they ought to know And though it be said of all the Iewes Rom. 2. 18. That they knew the will of God and approued the things that were excellent in that they were instructed in the law yet doth the Lord oft complaine of the Iewes that they had no knowledge Hos. 4. 1. 6. Rom.
10. 2. But he that knoweth Christ aright cannot chuse but feele in himselfe the want of grace and earnestly desire it See the proofe of this in the description our Sauiour maketh of a true Christian Mat 5. 3. 6. he is poore in spirit he mourneth for that he is meekned and humbled thereby he hungreth and thirsteth after righteousnesse and in the experience of all that haue best knowne Christ and haue been most assured of Gods fauour in him Dauid knew Christ well and see what want of grace he felt in himselfe and the desire hee had of it As the Hart brayeth for the riuers of water so panteth my soule after thee O God Psal. 42. 1. Paul knew Christ well and see the feeling he had of the want of grace in himselfe and desire he had to it To will is present with me saith he Rom. 7. 18. q d. I would faine doe better I would faine haue more grace and verse 24. ô wretched man that I am who shall deliuer me from the body of this death q d. how faine would I be deliuered from this corruption that cleaueth so vnto me And Phil. 3. 10. he professeth his earnest desire was to know Christ and the power of his resurrection that is to know him better and better euery day The reason why men that before felt no want of grace in themselues when once they know Christ aright feâ—…le the want of nothing so much hunger and thirst after nothing so much as Gods grace is this that 1. their regeneration as well as their knowledge is vnperfect 1. Cor. 13. 9. 2. The true knowledge of God is like vnto the light yea to a maruallous light 1. Pet. 2. 9. and the nature of light is to discouer and make all things manifest Eph. 5. 13. and consequently they that haue most grace and sauing knowledge in them must needs discerne better the want of grace in themselues then they that want grace can doe The vse of the Doctrine is first to kindle in vs a desire of sauing knowledge and an earnest endeauour to obtaine it by the vse of all the good meanes God hath appointed For first as a man can haue no assurance of his Election till he feele that the Lord doth effectually call and conuert him and so execute his eternall decree of electing him within himselfe so this is one of the first works of Gods grace whereby a man shall perceiue that he is actually elected when God workes knowledge in him and an endeauour to increase in knowledge Hos. 6. 2. After two dayes he will reuine vs and in the third day he will set vs vp and we shall liue in his sight ver 3. Then shall wee haue knowledge and endeauour our selues to know the Lord Hast thou no knowledge no endeauour after knowledge surely God hath not yet begun to reuiue thee but thou remainest dead in thy sinnes Psal. 67. 1. 2. When God once begins to be mercifull vnto vs and to cause his face to shine vpon vs then shall his wayes and sauing health be made knowne vnto vs. 2 Knowledge is the foundation of all other graces if our faith zeale loue c. be grounded vpon knowledge they will last and abide as the house built vpon the rocke but if we haue neuer so good and holy affections they will be of no continuance vnlesse they be grounded vpon knowledge yea proportionable to the measure of sauing knowledge is the durablenesse and comfort of all other graces 2. Pet. 1. 2. Grace and peace be multiplyed to you by the knowledge of God and of Iesus Christ our Lord ver 3. According as his diuine power hath giuen vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs vnto glorie and vertue That is the reason of this feruent prayer Paul makes Col. 2. 2. That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God the Father and of Christ. So that if thou endeauour not to increase in knowledge all thy good affections will vanish as the morning deaw when they should stand tâ—…ee in most stead 3. Knowledge bringeth with it all other sauing graces so that he that hath true and sanctified knowledge shall be sure to want no grace that is needfull for his saluation Iohn 17. 3. This is life eternall to know thee In which respect you shall see how singular a blessing and token of Gods fauour Dauid esteemed the knowledge of the word to be by his so frequent and feruent prayers he makes to God for it Psal. 25. 4. 5. 8. 9. 12. 14. and in sundry other places of the Psalmes What shall we say to them then that care not for knowledge vse no means to obtaine it read not heare not or if they do doe it not ordinarily or iâ—…â—…hey do that doe it not with any care to profit in knowledge by that they heare or read surely they are far from saluation as Dauid pronounceth Psal. 119. 155. and how well soeuer they think of themselues the Holy Ghost pronounceth them to be prophane Atheists and contemners of God They that doe thus professe in their liues that they desire not the knowledge of his wayes they haue said in their hearts vnto God Depart from vs who is the Almighty that we should serue him Iob. 21. 14. 15. 2. Vse is for them that perswade themselues they haue knowledge that seeing we haue heard there is a knowledge that is common to many a reprobate and will doe a man no good but much hurt and there is a knowledge that is proper to the elect and a certaine signe of Gods fauour and vnchangeable loue that therefore we rest not in this that wee haue knowledge but seeke for sauing and sanctified knowledge and examine our selues well whether we haue yet attained to this knowledge that accompanieth saluation yea or no. I will therefore giue you out of Gods word certaine notes whereby you may discerne it and they may be referred to three heads for sauing knowledge the knowledge of the elect may be discerned from the knowledge that may be in the reprobate 1. By the efficient causes 2. By the effects 3. By the properties of it The efficient causes of it are foure 1. The Spirit of God is the onely worker of it no wit nor meanes nor studie can worke it but the Spirit of God is the onely worker of it Iohn 6. 45. it is written they shall be taught of God And in that respect no man is capable of it but he that hath the Spirit of God Psal. â—…5 4. The secret of the Lord is with them that feare him and he will shew them his Couenant 2. It is not attained but by the hearing of the word ordinarily By reading and other meanes I deny not but a man may attaine to a great measure of
buttery or a seller or ale-house in drinking of healths they can neuer be seene to kneele in the House of God in prayer to him I know what men pretend for this if the person to whose health they drinke be such as to whom in the ciuill custome of our country the knee is due it cannot be say they vnlawfull and vnfit in drinking to their health to kneele downe But how wittie soeuer these men be to excuse their sinne it is certaine this vse was first taken vp in scorne and contempt of prayer And therefore it is not to be maruelled if they that haue thus abused their knee in doing homage to the diuell be so void of grace as neuer to bow their knee to the honour and seruice of God But let them that vse so oft to drinke healths vpon their knees consider what they will answer to the Lord for so great prophanenesse 3. The third and last sort of them that I told you are to be charged with this sinne of not shewing due reuerence to Gods worship when they are present at it are they that though they will come sometimes to the House of God specially if they haue the example of their betters to draw them vnto it yet carry themselues so as if they did study to shew that they despise our assemblies and the worship we doe to God in them As many Papists that are present when we giue thankes to God in our meales will by some outward behauiour witnesse their dislike so do these men being in heart either Papists or Atheists which is worse carry themselues in our publike assemblies By prating and laughing and playing the parts of iesters and prophane fooles they do purposely both hinder themselues and all that are neere vnto them from profiting by any thing that is taught yea indeauour all they can to make the Word and seruice of God ridiculous and contemptible vnto others Surely the sinne of these men is exceeding great before the Lord. Our Sauiour calls these despisers and scorners of holy things dogs Matth. 7. 6. When the Holy Ghost would shew that Nimrod was an oppressor in high contempt of God he calls him A mighty hunter before the Lord. Gen. 10. 9. And surely these that dare be thus prophane euen in the place of Gods speciall presence before the Lord may well be said to be prophane in the highest degree prophane in high contempt to God himselfe It were to bee wished such men would keepe themselues away from Gods Sanctuary or that we had such porters to keepe them away as they had vnder the law 2. Chron. 23. 19. For they doe enough to bring Gods vengeance on vs all by their sinne But to conclude I will say to these men though I hope there be none such here and if there were I haue small hope to doe them good as the Apostle doth 1. Cor. 10. 22. Doe you prouoke the Lord vnto anger are you greater then he Ier. 7. 19. Doe they prouoke me to anger saith the Lord doe they not prouoke themselues to the confusion of their owne faces Didst thou neuer feele the terrour of the Lord Did the feare of his glorious power and maiesty neuer strike thine heart and make it to tremble How hast thou beene affected in the thunder and lightning this last summer If thou hast let this restraine thee from this prophanenesse and teach thee to adore and doe him reuerence specially in his Sanctuary See how this reason is vrged by the Prophet Psal. 29. when he had exhorted the greatest verse 2. to giue vnto the Lord the glory due vnto his name which they could neuer do vnlesse they did worship and adore him in his glorious Sanctuary he speakes much vers 3. 9. as an effectuall reason to moue them to it of the glory and greatnesse and power of God that appeares in the thunder and lightning and vers 9. concludes his speech in it thus and in his temple doth euery one speake of his glory as if he should say in his temple his glory appeares much more then in that and the greatnesse and glory of God that appeares in that makes men giue the more glory to God in his Sanctuary and shew the more reuerence in it Lecture the thirtieth October 24. 1609. IT remaineth now that we come to the question it selfe which this woman propoundeth to our Sauiour wherein that we may the better receiue our instruction from it these three things are to bee obserued 1. That perceiuing him to be a Prophet and one that could tell secrets she sought not to know her fortune as we say how long shee should liue how many more husbands she should haue or how many children what manner of ones they would prooue or such like matters which if shee would haue yeelded to that curiosity that is in vs all by nature she would haue questioned with him about but being effectually touched in conscience by the Spirit of God with remorse for her sin and desire of saluation she seekes onely to be instructed by him in a chiefe ground of Religion and case of conscience 2. Though she were but a woman and a Samaritan and an harlot yet did she take notice of a maine controuersie that was betweene the Iewes and Samaritans about the right way to saluation and true manner of seruing God yea she was acquainted also with the chiefe reason that the Samaritans alledged for themselues 3. She satisfieth not her conscience in the long custome of all her neighbours and antiquity of their Religion neither feares the imputation of lightnesse and inconstancie amongst her neighbours but calls in question the Religion which her selfe and all her ancestors had profeâ—…ed and earnestly desires to be resolued by Christ whether it were the true Religion or no. And from this example thus considered we haue this Doctrine to learne for our instruction that Euery Christian euen women are bound to seeke to be resolued and setled in the knowledge of the true Religion of God Before I come to the proofe of this two things are to be premised for the right vnderstanding of the Doctrine 1. I doe not say that euery one is bound to studie the controuersies so as to be able to answer an aduersary For this is a speciall gift required of the Minister to be able to conuince the Aduersary Tit. 1. 9. And to stop his mouth verse 11. Yea it may doe hurt to a weake Christian to busie himselfe much with controuersies to reade the books of aduersaries to the truth or conferre with them Rom. 14. 1. Him that is weake in the faith receiue but not for controuersies in disputation 2. I say not that there is the like measure of knowledge required of euery Christian. For 1. Of vs that liue in these dayes in which the light is so cleerely reuealed in which besides the Ministry of the Word there are bookes of all sorts written more knowledge is required thâ—…n was of our
forefathers 2. Of such as liue vnder better meanes of instruction more is required then of such as liue vnder a dumb and ignorant Ministry The Apostle sharpely reprooues the Hebrewes Chap. 5 12. for that whereas considering the time they liued in and meanes they had inioyed they ought to haue beene teachers yet had need to be taught their first principles and tells them Heb. 6. 1. 3. That vnlesse they were carefull to grow forward to perfection they were in great danger to fall into the vnpardonable sinne 3. Of such as haue more leisure and fewer distractions through worldly businesse God requires a greater measure of knowledge then of others That which the Apostle speakes of vnmarried persons holds good proportion with Gentlemen and others that by reason of their estates are freed from that toyle in worldly businesse that others haue 1. Cor. 7. 32. The vnmarryed careth for the things of the Lord how hee may please the Lord verse 33. He that is marryed careth for the things of the world 4. Of such as God hath giuen best naturall parts best wits and best memories vnto he requireth more knowledge then of others For that speech of Christ is generall To whomsoeuer much is giuen of him shall bee much required Luk. 12. 48. Yet remaines the Doctrine true that euery Christian of what sexe and condition soeuer is bound to seeke to be resolued and setled in the knowledge of the true Religion of God Obserue the confirmation of this Doctrine in three seuerall points 1. Euery one is bound to seeke the knowledge of the truth 1. Tim. 2. 4. God would haue all men all sorts to bee saued but how and to come to the knowledge of the truth Though the Lord be infinite in mercy yet they can haue no comfort in his mercy that haue no knowledge Esay 27. 11. It is a people of no vnderstanding therefore he that hath made them shall haue no compassion of them and he that formed them shall haue no mercy on them Say a man lead an honest and vertuous life that will not serue his turne without knowledge 2. Pet. 1. 5. Ioyne to your vertue knowledge Say a man hath a good meaning and be deuout and carefull to please God this will doe him no good without knowledge Rom. 10. 2. The Iewes had the zeale of God but it was not according to knowledge and therefore for all their zeale the wrath of God came on them to the vtmost 1. Thess. 2. 16. 2. No man is to content himselfe with some smattring or small measure of knowledge but euery one is bound to seeke for certainety and to haue a sound iudgement and setled resolution in the matters of his Religion Rom. 14. 5. Let euery man be fully perswaded in his mind that he may be able to say as Rom. 14. 14. I know and am perswaded through the Lord Iesus And Paul's prayer to God for the Colossians was and if he desired it for them they were bound to desire it for themselues that they might know the mysteries of Religion in all riches of the full assurance of vnderstanding Coloss. 2. 2. and verse 7. requireth that they would seeke to be rooted and established in the faith And Peter reports of all the faithfull he wrote to that they had knowledge and were stablished in the present truth 2. Pet. 1. 12. And 2. Pet. 3. 17. Beware least yee fall from your owne stedfastnesse verse 18. but grow in grace and in the knowledge of our Lord. And Paul tells the Colossians Chap. 1. 22 23. That Christ will present them holy and vnblameable vnto God if they continue in the faith grounded and setled and bee not mooued away from the hope of the Gospell Though it be not required of euery Christian to be able to answer euery thing that is obiected yet should hee be propositi tenax so sure of that truth which he hath learned out of Gods Word that nothing that is obiected by any aduersary may draw him from it 1. Cor. 2. 15. Hee that is spirituall discerneth all things and he is iudged of no man Insomuch as though the learnedst man in the world yea an Angell from heauen should obiect against it yet he would not yeeld to him Gal. 1. 8. 9. In this respect the faithfull man is compared to a tree that growes by the riuers of water and is well rooted But the hypocrite to the chaffe Psal. 1. 3 4. 3. Euery one that hath meanes is bound so farre forth to take notice of the controuersies of Religion as may serue for the setling of his owne heart in the truth 1. Cor. 14. 20. Brethren bee not children in vnderstanding but of a ripe age Phil. 1. 9 10. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement and verse 11. that you may allow those things that are best that you may bee pure and without offence vntill the day of Christ. It is the commandement of God to his people Ier. 6. 16. that they would stand in the waies and behold and aske for the old way which is the good way When a man seeth there are diuerse waies and broad ones too 't is not good to goe on carelessely but he should stand still and consider and behold which is the likelier way and aske of such as can direct him It would be a good confirmation to a Christian that hath meanes to direct him to compare the Doctrine of Papists with ours and the weake grounds they haue to build vpon 1. Our Religion is our chiefe inheritance Psal. 119. 111. and our glory Psal. 4. 2. Euery one seekes certaintie in his inheritance if he see any hole in his lease or euidence he will giue no rest to himselfe nor spare cost till he haue made it sure 2. It is necessary to the saluation of euery man that he professe the true Religion and be a member of the true Church For out of the true Church and Religion no man can finde assurance of saluation and comfort See the necessity of this profession Rom. 10. 10. With the mouth man confesseth to saluation Isay 44. 5. One shall say I am the Lords another shall bee called by the name of Iacob another shall subscribe with his hand to the Lord and sirname himselfe by the name of Israel Marke how the profession of the true Religion yea the very hope of saluation and ioyning to the true Church goe together So Noah desiring the saluation of Iaphets posteritie prayes that God would perswade Iaphet to dwell in the tents of Sem Gen. 9. 27. And 2. Chron. 11. 16. All such as set their hearts to seeke God came to Ierusalem So it is said God added to the Church such as should be saued Acts 2. 47. And it was Dauids comfort and glory that he was the sonne of Gods handmaid Psal. 116. 16. As if he should not else haue beene Gods seruant Therefore the true Religion
serue him in my calling I get my liuing by my earnest labour I deale iustly with all men and God is a Spirit and will be worshipped in spirit it is the seruice of the heart that he lookes for hee cares not for these hypocriticall shewes it is no matter though I serue him not outwardly so long as I haue a good heart And there be three Reasons why men may not content themselues to serue God in spirit onely but must doe him outward and bodily seruice also 1. In respect of God for hee hauing created redeemed and sanctified our bodies as well as our soules is of right to haue homage and seruice done him by both 1. Cor. 6. 19 20. Yee are not your owne for yee are bought with a price therefore glorifie God in your body and in your spirit for they are Gods 2. In respect of our selues for the seruice we doe to God in our bodies is a great and necessary helpe to our spirits Rom. 10. 17. Faith commeth by hearing 3. In respect of others for our light should so shine before men that they may see our good workes see that we worship and serue God and glorifie our Father which is in heauen Matth. 5. 6. Why then may you say how doth Gods seruice now differ from that which was vnder the law seeing the faithfull then serued him in spirit and truth as well as we and we serue God with an outward ceremoniall worship as well as they I answer the difference stands in these two points 1. Though wee haue some outward worship and significant ceremonies now yet haue we nothing so much outward worship required of vs as was of them nor so many significant ceremonies as they had Besides their Sabbaths and new Moones they had many other festiuall dayes which they were bound to obserue their Temple and euery thing in it their sacrifices their offerings and purifications their Priests and euery thing that belonged to them were significant ceremonies we haue but a little outward worship in comparison required and but two only significant ceremonies left vnto vs by Christ. 2. Euen that outward worship that wee haue is much more plaine and spirituall then theirs was much more effectuall to worke vpon the vnderstanding and conscience then that was our ceremonies doe much more cleerely set foorth and represent that which they signifie then their ceremonies did Did not circumcision more cleerely represent the remission of our sinnes and regeneration by the merits of Christs blood then Baptisme Did not the slaying and eating of the Paschall Lambe more cleerely represent the Passion of Christ and the nourishment our soules receiue by it then the Lords Supper doth I answer no. For they represented Christ that was to come and take our nature vpon him and performe therein the worke of our redemption Ours represent Christ that is come and hath already taken our nature vpon him and performed fully the worke of our redemption And therefore theirs were both of them bloudy Sacraments to shew and figure vnto Gods people that blood was to be shed for the obtaining of these good things for them ours are without blood to shew to vs that Christs blood is already shed for vs and that there is no more blood to be shed for our sinnes Therefore Christ instituting the Lords Supper calls the wine his bloud that was already shed Matth. 26. 28. So that as the faithfull that liued in Christs time and saw all that performed which God had promised concerning him were much more confirmed in their faith and had much more comfort in the knowledge of Christ then those had that liued before and beleeued in him your father Abraham reioyced to see my day and he saw it by faith and was glad Iohn 8. 58. I tell you that many Prophets and Kings haue desired to see those things which yee see and haue not seene them and to heare those things which yee heare and haue not heard them Luk. 10. 24. When Simeon who had waited for the Consolation of Israel that is for Christs comming Luke 2. 25. had both seene Christ and taken him vp in his armes he was so comforted that he desired to liue no longer but cryed Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation Luke 2. 28 29 30. So our Sacraments that represent Christ as one that is already come and hath performed the worke of our redemption must needs make much more for the confirmation of our faith and comfort of our conscience then theirs did The sixt question followeth What was the cause of this alteration in the worship of God that the Lord in whom there is no variablenesse nor shadow of change Iam. 1. 17. would be serued after one manner vnder the Law and another vnder the Gospell vnder the Law with many ceremonies vnder the Gospell in a more spirituall manner I answer that this grew not from any alteration in the Lord but from the change that was in the state and condition of his Church In appointing that ceremonies and pompous worship vnder the law the Lord respected not so much his owne disposition as the weakenesse of that people and condition of those times 1. The Lord gaue them that kind of worship to restraine them from Idolatry which otherwise hee saw they were strongly inclined vnto Now that the Church is of greater strength hee hath appointed another manner of worship more agreeable to his owne nature and disposition 2. That worship was fittest for the Church in her child-hood the outward worship is easily performed though it haue most straight conditions annexed to it as we may see by that question and offer that hypocrites made Micah 6. 6 7. Shall I come before him with burnt offerings with calues of a yeare old Will the Lord be pleased with thousands of rammes or with ten thousands of riuers of oyle shall I giue my first-borne for my transgression the fruit of my body for the sinne of my soule but the inward and spirituall worship is not onely hard but impossible to be performed without the grace of God And therefore it pleased God in tender regard to the weakenesse of his Church vnder the Law to appoint vnto them more of that outward worship and to accept of their spirituall seruice though it were in small measure but now to require a greater measure of spirituall worship and enioyne little of the other Of children we require a bodily seruice in saying their prayers and graces and Catechisme and though they haue little or no vnerstanding and sense of that they say yet we take it in good part 3. Though God was able to haue established his spirituall worship before and to haue giuen his spirit to his Church vnder the Law in as great measure as now yet was it fit this honour should be reserued vnto the comming of Christ in the flesh he being the Son
the men Come see a man that hath told me all things that euer I did The word therefore implieth that somewhat that is mentioned before was the cause of her so suddaine and hasty departing from Christ and running into the Citie and what was that Surely if we looke backe into the two former verses we shall finde two causes of it 1. Because the Diâ—…ciples were now come out of the City with meat for him and she thought he would be gone as soone as he had eaten somewhat therefore shee made hast to goe and call her neighbours for feare he should be gone before they could come 2. Because Christ had plainely told her he was the Messias therefore she went her way Why but that should rather haue stayed her still with him and made her desirous of further speech No verily for she did vndoubtedly belieue that he was so indeed as he had said and her heart was so astonished with suddaine ioy and earnest desire to draw her neighbours to him that she could neither speake nor tarry any longer but away shee goeth into the City and telleth her neighbours But why did she leaue her paile behind her Surely though she came to the Well of purpose to fetch water and she had need and vse of water for some worke she had to doe at home yet the ioy she found in the knowledge of Christ and the zealous desire she had to win her neighbours made her carelesse both of the water and of her paile also and forgetfull of the worke she had to doe at home 2. She left it for haste because if she should haue taken it with her and carried it home she could not haue gone with that speed to fetch her neighbours as she thought it was needfull she should doe 3. It is to be obserued that the Euangelist saith when she came into the City she said to these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the best translaters reade it to the men of that place that is the neighbours among whom she liued and all of them without difference she sought to draw them all vnto Christ. Hauing thus opened the meaning of this verse let vs now obserue two points in it for our instruction 1. The zeale she had to run and fetch her neighbours 2. The leauing of her paile behind her And first in that the Holy Ghost hath here obserued that this Woman so soone as she knew and beleeued in Christ was so zealous to draw her neighbours to him that for their sakes shee was content to leaue Christ though no doubt she desired much to continue with him and to depriue her selfe of the comfort and benefit she might haue found if she had tarryed longer with him 2. And made such hast to fetch them for feare he should be gone before she could bring them 3. And called them all shee saith to the men one as well as another without speciall respect to any with neglect of others 4. And thus she did being but a woman a poore and simple woman We haue this Doctrine to learne That euery one that truely knoweth Christ and findeth comfort in him will be carefull and ready to draw others to him 1. When they haue found this comfort they cannot choose but speake of it to others their hearts would burst if they should not speake of it Gods grace is like fire in their bones as Ier. 20. 9. They cannot hide it Though Christ had charged the two blind men he cured that they should say nothing of it Matth. 9. 30. Yet when they departed they could not for their liues conceale it 2. That which the Apostle requireth of all that haue receiued the wealth of this world 1. Tim. 6. 19. that euery one will doe that hath receiued the heauenly riches of Gods grace they will doe good with it to others they will be ready to distribute and communicate it to others Paul wished heartily that both Agrippa and all that heard him were altogether such as he was excepting his bonds Act. 26. 29. in this is grace not vnlike to worldly wealth no vsurer is forwarder so soone as money commeth in to put it out againe then euery true belieuer is to put out the grace that he hath receiued hee that had receiued the fiue talents went and traded with them Matth. 25. 16. See this in sundry examples Psal. 51. 13. Dauid saith he would teach Gods Wayes to others they that feared the Lord spake often one to another Mal. 3. 16. So soone as Christ had found Philip Philip went and found out Nathaniel Iohn 1. 45. So soone as Matthew was conuerted he gathered together a great company of Publicans and others to meet at his house Luke 5. 29. The Reasons why it must needs be so are many 1. They know the Lord hath straightly commanded and bound them that no man should content himselfe to know belieue repent but seeke also to cause others to doe it Ezek. 18 32. Cause therefore one another to returne and liue yee Luke 22 32. When thou art conuerted strengthen thy brethren 1. Pet. 4. 10. Lâ—…t euery one as hee hath receiued a gift minister the same one vnto another as good disposers 2. The loue they beare to God prouoketh them to doe all they can to enlarge his kingdome Knowing the terror of the Lord we perswade men 2. Cor. 5. 11. verse 14. and the loue of Christ constraineth vs. 3. The loue they beare to their neighbours The first and chiefe worke of faith is loue faith worketh by loue Gal. 5. 6. And there is no loue in him to his neighbour that loueth not his soule Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Count him not as an enemy but admonish him as a brother 2. Thess. 3. 15. If the conscience of the Lepers accused them for not acquainting the City that was ready to be famished with the victuals and spoile the Assyrians had left behinde them 2. Kings 7. 9. how much more will it doe that in this case 4. They know it is the best meanes to increase the grace they haue The more they draw to knowledge and faith the more will their owne knowledge and faith increase in them I long to see you that I may impart vnto you some spirituall gift that I may be comforted together with you Rom. 1. 11 12. As the casting forth of your seed bringeth it you backe againe with great increase 2 Cor. 9. 6. Because God knew Abraham would make good vse of that he knew for the instruction of his family therefore he would hide nothing from Abraham Gen. 18. 19. 5. They know no good worke they can doe will haue the like recompence of reward as this the workes of mercy men haue done but to the bodies of others haue oft turned away Gods plagues from them that otherwise would haue fallen on them for their sinnes
able and a faithfull Ministrie That is the reason why the Prophets of God are wont to be called the Chariots and Horse-men of Israel 2. King 2. 12. the chiefe strength and munition that Israel had So when the Leuites that fled from the ten Tribes receiued entertainement vnder the gouernement of Rhehoboam and exercised their ministrie there it is said expresly 2. Chron. 11. 17. that they strengthened the Kingdome of Iuda and made Rhehoboam the sonne of Salomon mightie And when Iehosaphat had sent Preachers to all the Cities of Iuda to teach the people 2. Chron. 17. 9. it is immediately added Verse 10. that the feare of the Lord fell vpon all the Kingdomes of the lands that were round about Iuda and they fought not against Iehosaphat And there be two reasons for this that no wit of man is able to gaine-say First the sinnes of the land are the bane of the Common-wealth the onely things that bring ruine vpon a state for the transgression of a land many are the princes thereof Pro. 28. 2. And there is no such meane to restraine men from sinne as the Ministry of the Word No law of man can doe it because it cannot work vpon the conscience the ministry of the Word will do it when it is backed and countenanced by the authority of the Magistrate Secondly the strength and prosperity of a kingdome consists in this when superiours rule well and inferiours obey well and equals liue iustly and louingly together Now the Ministry of the Word where it is backed and countenanced by the Magistrate will cause men to do this and to do it euen out of conscience to God which is the strongest band of all other yee shall feare euery man his mother she is named first because children are most apt to neglect their duty to her and his father and as a meane thereof keeping my Sabbaths Leuit. 19. 3. And therefore to conclude Magistrates and great men can no way better shew themselues to be indeed fathers of their Countrey and good common-wealths-men than first by placing able Ministers in all places where they haue to doe as Iehosaphat did 2. Chron. 17. 9. and secondly by countenancing and giuing incouragement to good Ministers by all good meanes as Hezekiah did 2. Chron. 30. 22. The third Vse of this Doctrine is for exhortation that euery one of vs would submit our selues in practice to this ordinance of God and be perswaded it is a matter of great necessity to liue vnder a good ministrie to heare and to heare often Three reasons there be which if we could weigh them well would mooue vs to it First that the Holy Ghost maketh it a marke whereby hee may be knowne whom God hath elected vnto life to be willing and desirous to heare my sheepe heare my voice Iohn 10. 27. and the contrary a marke of a reprobate yee therefore heare not Gods Word because yee are not of God Ioh. 8. 47. a greater sinne than the sinne of Sodome Matth. 10. 14 15. Secondly because euery man hath cause to suspect that the good things that seeme to be in him be but the fruits of the flesh and not of the spirit if he came not by them by this meanes For a meere naturall man may haue many good things in him as remnants of Gods Image and doe many good things the Gentiles which haue not the law doe by nature the things contained in the law Rom. 2. 14. but the onely meanes of regeneration is the Word preached being borne againe not of corruptible seed but of incorruptible by the Word of God 1. Pet. 1. 23. and this is the word which by the Gospell is preached vnto you ver 25. Therefore is it so expresly noted of those Churches and persons whose conuersion the Holy Ghost giueth testimony vnto that they were conuerted by preaching Obserue this in all the Churches and persons that the Apostles wrote their Epistles vnto The Romanes were in the number of those that were conuerted by Peters Ministry Acts 2. 10. the Corinthians were begotten anew by Pauls Ministry 1. Cor. 4. 15. the Galatians receiued the spirit by the hearing of faith the doctrine of faith preached Gal. 3. 2. the Ephesians trusted in Christ after that they had heard the word of truth and not before Ephes. 1. 13. the good things that were in the Philippians they had receiued by hearing of Paul Phil. 4. 9. the Colossians brought forth no fruit vnto God till the Gospell came to them and they had heard it preached by Epaphras Col. 1. 6 7. the Thessalonians were won to God by Pauls Ministry 1. Thess. 2. 13. Timothy was begotten to God by Pauls Ministry 1. Tim. 1. 2. and so was Titus Tit. 1. 4. and so was Philemon Phil. 1. 9. the Christian Hebrewes were required to follow the faith of them that had spoken to them the Word of God Heb. 13. 7. and they to whom the Apostle Iames did write were begotten by God through the Word of truth Iames 1. 18. and so were they to whom the Apostle Peter wrote 1. Pet. 1. 23. and those to whom Iohn wrote had that grace which he desires should abide in them by hearing 1. Ioh. 2. 24. the good things that were in the Elect Lady and her children were wrought in them by Iohns Ministry 2. Iohn 8. and Gaius was one of his children also 3. Ioh. 4. and the faith full vnto whom Iude writes had been hearers of the Apostles Iude 17. Thirdly whatsoeuer a mans state and condition be he hath neede to heare First such as are both ignorant and void of sense and care of their saluation for this is the meanes to open their eyes and bring them out of the power of Sathan Act. 26. 18. Secondly such as haue already good affections and desires for they are in danger to perish not withstanding their good desires if they be not instructed as appeareth by the comparison our Sauiour vseth here Ioh. 4. 35. which I opened vnto you euen now Thirdly such as haue attained to a good measure of knowledge for knowledge without faith auaileth not and this is the onely meanes to make vs beleeue that we know Rom 10. 14. Fourthly such as haue both knowledge and good affections and true faith and sanctification because these graces are imperfect in the best and will dye if they grow not and be not nourished and this is the meanes of growth and perseuerance it is ordained for the perfecting of the Saints and the edifying of the body of Christ Ephes. 4. 12. The fourth Vse is to stirre vp the Minister to diligence in his calling to which he is tyed by a double bond first in respect of the commandement of God necessity is laid vpon mee yea woe is vnto mee if I preach not the Gospell 1. Cor. 9. 16. secondly in respect of the necessity of the people he is set as a watchman ouer Gods people c. Ezek. 33. 6. To this end it is
all Ministers yet of all able and faithfull Ministers we are There hath beene long and is at this day great difference of iudgement amongst Gods seruants in our Church some hold that there is a forme of Church gouernement set downe in the Word which was practised in the Apostles times and which all Churches are bound vnto vnto the end of the world other of Gods seruants are of another minde Some hold the ceremonies to be vnlawfull others hold them to be lawfull and fit And this difference in iudgement hath wrought great alienation of heart and affection among Gods seruants but this ought not to be so 1. We should reuerence and esteeme one another so many as we see to be able and painefull and godly men we are to reuerence and esteeme of notwithstanding these differences in iudgement we ought not to despise or condemne one another for these things Rom. 14. 3. Let not him that eateth despise him that eateth not and let not him which eateth not condemne him which eateth The odious termes of Puritans or Formalists of Schismatickes or Time-seruers ought not to be heard amongst brethren 2. We should auoide all bitternesse of contention about these things Though we differ in â—…udgement in these things yet should we endeauour that the people may discerne no difference nor disagreement in Doctrine amongst vs. True it is we may and ought to seeke resolution for our consciences out of Gods Word euen in these things seeme they neuer so small Rom. 14. 〈◊〉 Let euery man bee fully perswaded in his minde And when we haue receiued good resolution in these things we ought to hold that fast so farre forth as God hath reuealed his will vnto vs the Minister especially it is required that he hold fast the faithfull Word Tit. 1. 9. But if we dissent one from another in these things it must be without bitternesse in a brotherly manner Ephes. 4. â—…5 Follow the truth in loue saith the Apostle It is not to be held want of zeale or alteration in iudgement but true wisedome in a Minister to shunne in his Ministry and Doctrine so farre as in him lyeth these points that brethren differ in and to spend his time in such points wherein we all agree and which are more profitable for the people to know Actsâ—…0 â—…0 20. In the building of Salomons Temple it is said that there was no noise of hammer or axe or any toole of Iron heard in the house while it was building 1. King 6. 7. It were to be wished that in our Ministrie whereby Gods spirituall Temples are to be built there might be no noise heard of any iarres or contentions that are among our selues but that we all would doe as Dauid did though his brethren the Iewes had prouoked him much yet could he not be stirred to fight against them but vsed all his skill and force against the Philistines 1. Sam. 27. 7 12. So should we all ioyne our forces against the common aduersary It is promised as a blessed fruit of the Gospell which euery godly man prayeth for and desireth to see Esay 11. 13 14. That Ephraim and Iudah may cease to enuie and vexe one another but that they may ioyne together against the common aduersary 3. Howsoeuer we cannot agree in iudgement yet should we loue one another and be glad to imbrace one anothers acquaintance and to reioyce one in anothers gifts and faithfulnesse and successe in his labours neuerthelesse for the difference that is in iudgement amongst vs about these things Wee haue a worthy example for these things in the Primitiue Church Acts 4. 32. The multitude of them that belieued were of one heart and one soule and therefore it is said of them Acts 2. 46. that they were not strange one to another but maintained a sweet society together and reioyced one in another They did eate their meate together with gladnesse and singlenesse of heart The Reasons that may moue vs to this agreement are these First the great aduantage that all sorts of wicked men Papists Atheists and ignorant persons take at our contentions and disagreements When the Holy Ghost would intimate one cause why Abraham was so loath to fall out with Lot so desirous to compound the differences that were betweene their heard-men he saith Gen. 13. 7. And the Canaanites and the Perizzites dwelt at that time in the land Doubtlesse we haue in our land many Canaanites and Perizzites at this day that doe take great offence at this and make it their chiefe occasion to alienate their hearts from the truth of God and from the reuerence of our calling Matth. 18. 7. Woe bee to the world because of of offences it must needes bee that offences shall come it is iust with God and necessary such wretches should haue somewhat laid in their way to stumble at but Woe bee to that man by whom the offence commeth woe be to vs if we become occasions of such offence vnto them Secondly such as we differ from in iudgement may be Gods deare children and faithfull seruants though they erre and cannot see the truth in these matters as we thinke we do True it is that God hath made this promise to all the faithfull Ier. 32. 38 39. They shall be my people and I will bee their God and I will giue them one heart and one way that they may feare me for euer But this is meant that in fundamentall points they shall all agree True it is also that it is a thing greatly to be wisht and sought after that all Gods seruants might be of one iudgement in all points It is worthy to be obserued how oft the Apostle beats vpon this point 1. Cor. 1. 10. Bee yee knit together in one minde and in one iudgement and 2. Cor. 13. 11. Finally brethren bee perfect bee of good comfort bee of one minde liue in peace and the God of loue and peace shall bee with you Phil. 3. 2. fulfill my ioy that yee may be like minded hauing the same loue being of one accord and of one iudgement The Apostle knew well that the neerer we agree in iudgement the faster will our affections be knit one vnto another But though this be to be desired and endeauoured after yet can it neuer be attained in this life that all Gods faithfull seruants should agree in all points Perfect vnity is not to be looked for in the Church of God till the number of all the elect be fulfilled till the Church be come to her perfection Ephes. 4. 13. Paul speaking of the vnitie of faith and of the knowledge of the Son of God this vnity the perfect vnitie tels vs when it is to be looked for Euen when wee shall all meete together vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. It is great rashnesse and ignorance in any to doubt of the soundnesse of euery mans heart that doth not receiue and imbrace euery
this for the cause Verse 12. Euery one of you saith I am Pauls and I am Apollos and I am Cephas q. d. Euery one maketh choice to himselfe of some one Preacher whom he doth admire and follow with contempt of all other and how can it chuse then but there must needs be contentions among you and 1. Cor. 4. 6. he forbiddeth them to swell one against another for any mans cause Christians grew very bitter and swelled one against another in the quarrell of their teachers because one would esteeme and admire the teacher he affected another his with the disparagement and disgrace of all others And whereas they in whom this humour reigneth are wont to glory as if they had more iudgement and could discerne better of gifts than others Alas poore people that esteeme so highly of such a mans gifts say they if they had any iudgement and vnderstanding they would count him no body the Apostle telleth vs it is quite contrary and that this argueth rather that they had very little iudgement or grace in them yea this made them vncapable of profit by the word while they were of this minde they could not profit by it 1. Cor. 3. 1. I could not speake vnto you as vnto spirituall but as vnto carnall men euen as vnto babes in Christ and vers 4. for when one saith I am Pauls and another I am Apollos are yee not carnall I will therefore giue you some remedies out of Gods Word against this humour some reasons to disswade Christians from this partiality in iudging and affecting of their teachers Of that former which riseth from the respect they haue to our difference in iudgement about discipline and ceremonies I will say nothing now but referre you to that I spake of this matter the last day For if these differences should cause no breach of loue or alienation of affections betweene vs that are Ministers as I shewed you then at large then much lesse may they giue iust occasion to Gods people to dislike or despise any able and faithfull Minister I will therefore come to the second and giue you some Reasons why the difference and inequality of our gifts should not cause you to dislike any in whom you discerne any measure of gifts and faithfulnesse but you ought to esteeme and reuerence all be willing to heare all reioyce in all praise God for all First there may be great difference of gifts in Ministers without any inequality at all for which the one should be preferred before the other You may heare many teachers and obserue a difference in all their gifts and yet not be able iustly to say which of them all hath the best gift because euery one of them excelleth in his kinde God giueth his gifts to his Church in a maruellous great variety insomuch as you shall scarsly heare any two Preachers but you may obserue some difference in their gifts 1. Cor. 12. 4. There are diuersities of gifts saith the Apostle but the same spirit If any man haue receiued a gift saith Peter let him minister the same one to another that is imploy it put it forth as good disposers of the manifold grace of God The grace of God this way is very manifold and diuerse Iohn Baptist had a very powerfull gift to terrifie secure and obstinate sinners Luke 1. 17. He came in the spirit and power of Elias Our Sauiour on the other side had a very milde gift Matth. 12. 20. He would not haue broken the bruisedreede nor quenched the smoking flaxe The tendrest and weakest conscience might haue heard him without feare No one man hath all gifts that belong to the Ministrie but he that excelleth other men most in sâ—…me gifts hath other of his fellow-seruants that match and excell him in other gifts Among the twelue Apostles it is very likely that Peter in some gifts did excell the rest and that was one cause among others why Christ did in speciall giue to him the charge of feeding his lambes Iohn 21. 15. And yet for a powerfull gift in reproouing sinne and denouncing Gods iudgements Iames and Iohn excelled him and were therefore surnamed by Christ Bonarges sonnes of thunder Mar. 3. 17. Which also may seeme to bee the cause why Herod and the Iewes raged most against Iames Acts 12. 2. Paul had many excellent gifts both for knowledge 1. Cor. 11. 6. and for vtterance too though hee spake so of himselfe in the former place according to that conceit the Corinthians had of him Acts 14. 11. The people at Lystra called him Mercury because hee was the chiefe speaker hee had a better vtterance than Barnabas and yet in a gift to comfort those that were afflicted in minde it may seeme Barnabas excelled him who had therefore that name giuen him by the Apostles Hee was called of the Apostles Barnabas which is by interpretation the sonne of consolation Acts 4. 36. And in respect of this gift we reade of him Acts 11. 24. hee was a good man and full of the Holy Ghost and of faith So to one God hath giuen an excellent gift for interpretation of the Scripture and to breed and increase knowledge in men to another an excellent gift for application and to breede conscience and good affections in men This is the Apostles meaning when he saith 1. Cor. 12. 8. To one is giuen by the spirit the Word of wisedome this is the Pastours gift and to another the word or vtterance of knowledge by the same spirit that is the Teachers Spirit And if you obserue this you shall finde that though some one may haue some more of these gifts than another as some are very good both at teaching and exhortation yet no one man hath all gifts nay none hath many in the like measure and degree Many ascribe this diuersity of mens gifts to the difference of their education or industrie and thinke if such and such were as good schollers or would study and take paines as much as others they might teach as well as such a one doth and exhort as well as such a one And indeed much is to be ascribed to studie and diligence in this case for God vseth now to giue his gifts by such meanes giue attendance to reading saith the Apostle 1. Tim. 4. 13. But this is not all but this diuersity of gifts commeth of Gods free disposition so as though we were all equall in learning and equall in diligence yet would there be diuersity in our gifts This is that which the Apostle saith 1. Cor. 12. 11. All these things worketh the selfe same spirit distributing to euery man seuerally as hee will Yea this maketh greatly for the glory of God and the benefit of his Church that the Lord hath thus dispensed his gifts that he hath giuen so great variety of gifts to his seruants and not giuen all to any one man For first this doth much magnifie the largesse and bounty of God and the riches of his
the last day it followeth now that we proceed vnto the second From this then that these Samaritans making here profession of their faith in Iesus Christ i. e. declare their faith by the certainty of their knowledge and expresse what they meant by saying they did beleeue in this manner Now wee beleeue for we know that this is indeed the Christ we learne That there is great certainty and assurance in true faith It is more than an opinion than a coniecture than to hope well it is a certaine and vndoubted perswasion of the heart This you shall finde true in all the kindes of true Faith which the Scripture speakes of 1. They that had the Faith of Miracles neuer attempted the doing of any Miracle but they were certaine they should effect it And therefore Christ told his Disciples that the cause why they could not cast out a Diuell Matth. 17. 19 20. was that at that time they had not the Faith of Miracles in any measure if they had had so much of it as a graine of mustard seede they might haue beene assured to preuaile in that great worke 2. They that haue an Historicall Faith are certainely and fully assured that all that God hath reuealed in his Word is vndoubtedly true They are certaine that Christ was the Sonne of God Iohn 17. 8. They haue knowne surely that I am come from thee and they haue beleeued that thou didst send me They are certaine of euery Commandement God hath reuealed to them in his Word That they may not doe any thing of their owne workes on the Lords day that they may not reuenge themselues c. They are vndoubtedly perswaded that euery curse threatned in the Word against the wicked shall certainely light vpon them and that euery blessing promised to the godly shall vndoubtedly be performed to them though reason sense and experience be neuer so much against it yet are they fully perswaded of it because God hath said it Therefore the Apostle cals faith Heb. 11. 1. An euidence of things not seene Two notable instances are giuen vs for this 1. Concerning the Beginning and Creation of the World 2. Concerning the End and Dissolution of it The one we haue Heb. 11. 3. Through Faith we vnderstand that the World was ordained by the Word of God So that as certainely as we are perswaded that there is now a Sunne in the Firmament whose rising and approching to vs causeth the day whose setting and departing from vs causeth the night because our sense teacheth vs this so are we euery whit as certainely perswaded that there were sundry daies and nights before there was any Sunne to rise or set in the world because God hath said so in his Word that there were three daies before the Sun was Created Gen. 1. 13 14. 2. The other instance for the certainety of this Historicall faith is 1. Thess. 5. 2. Yee your selues know perfectly that the day of the Lord shall come 3. He that hath a true iustifying faith may not only hope well and coniecture but he may be certainely and vndoubtedly perswaded that Christ and all his merits do belong vnto him he may be in this life certainely assured that he shall be saued Now because this is the faith that my Text speaketh of and this is a point that it much concernes vs all to be well instructed in I will be larger in speaking of this kinde of Faith than of the former two And before I come to the proofe of this point I will giue you foure Cautions which shall preserue you from mistaking and mis-vnderstanding this Doctrine and which may serue for answer to all the materiall obiections that are made against it 1. Though we say that euery true Beleeuer may be certaine of his owne saluation yet doe we grant there are degrees of Faith and knowledge that all Beleeuers are not in the like measure certaine of their saluation neither may any from this Doctrine conclude I am but an Hypocrite I haue no true Faith because I haue not the certainety that such and such I reade of in the Word had because I cannot doe as such and such can For God giues all his graces in diuers measures euen to his Elect ones according to his owne good pleasure Matth. 13. 23. The seede of the Word in some brings forth an hundred fold in some but sixtie in some but thirtie One hath a strong Faith as Abraham Rom. 4. 19 20. and the Woman of Canaan Matth. 15. 28. Another a weake Faith as the man whose childe was possessed Mar. 9. 24. A little Faith as the Disciples Matth. 8. 26. And yet this weake this little Faith is as true a Faith as effectuall to iustification and saluation though it yeeld not a man that measure of certainety and comfort as the other It is the truth and soundnesse not the measure and quantitie of Faith that saues vs. 2. They that haue attained to the strongest Faith to the greatest measure of Faith cannot be so certaine of their saluation but they shall haue some doubts and some distrust left in them The Thessalonians are commended for their Faith aboue all the Churches yet it is said of them that they had somewhat lacking in their faith 1. Thess. 3. 10. Yea Paul himselfe was not perfect in faith not as though I had already attained it either were already perfect saith he Phil. 3. 12. It is a good signe of true Faith to discerne grieue and striue against doubts and motions of distrust He may be sure he hath no true Faith that feeles not infidelity in himselfe Yea a man may haue at the same time both Faith and doubting Lord I belieue helpe thou mine vnbeliefe Mar. 9. 24. yet doth this doubting proceed not from the spirit but from the flesh from the vnregenerate part neither is it a vertue as Papists would haue it or a property of true Faith but a thing most contrary and opposite to the nature of it True Faith hath certainety in it and excludeth all doubtings Iames 3. 5. Let him aske in Faith and wauer not Matth. 21. 21. If yee haue faith and doubt not Matth. 14. 31. O thou of little faith wherefore didst thou doubt 3. They that haue the strongest Faith feele not this certainty of their saluation at all times but may for a time be quite depriued of the feeling of it As the Apostle saith 1. Pet. 1. 6. Yee greatly reioyce in your faith though now for a season if need be yee are in heauinesse through manifold tentations They that before were most full of confidence and assurance yet in tentation shew much weakenesse Matth. 14. See Peters confidence vers 28 29. see his weakenesse verse 30. Eliah that before feared not to meet Ahab and deale so roundly with him a while after quaked and fled at the threat of Iezabel and grew impatient 1. King 19. 3 4. Dauid sometimes was full of confidence and certainety and could say as
toward him when God had promised him a sonne by Sarah and a most blessed posterity he bursteth out into this speech Oh that Ismael might liue in thy sight as if he should say I loue Ismael so well that I care for no more Gen. 17. 18. yea afterward when for mocking and persecuting Isaac Sarah would needs haue him cast out the bond-woman and her son it is said Gen 21. 11. This thing was very grieuous in Abrahams sight not because of Hagar but because of his sonne Before when Sarah was offended with Hagar he yeelded to her Gen. 16. 6. Behold thy Maide is in thine hand doe with her as pleaseth thee But now she will haue him to cast out his sonne This thing was very grieuous in Abrahams sight because of his sonne The second example is in Dauid who though he had so much cause to haue hated Absolon a murderer of his owne brother a rebell against his owne father a filthy and shamelesse defiler of his owne fathers bed and that in the sight of all Israell yet see the affection that he bare vnto him the father loued when the childe hated 2. Sam. 18. 5. He gaue Ioah and Abishai and Ittai and all the Captaines straight charge thus Intreat the young man Absolon gently for my sake yea he gaue it so as all the people might heare him and when some came to him with newes touching the successe of the battaile the first question he asked him was this 2. Sam. 18. 22. Is the young man Absolon safe And when he heard he was slaine he could not containe but though he sought a secret place to cry his fill in yet he could not hold till he came thither but as he went burst out into this out-cry O my sonne Absolon my sonne my sonne Absolon would God I had dyed for thee O Absolon my sonne my sonne 2. Sam. 18. 33. Though Absolon could forget Dauid was his father yet Dauid could not forget that Absolon was his sonne The third example is of the Widow of Sarepta 1. Reg. 17. who though first she was a very poore woman verse 10. Eliah found her gathering stickes secondly though the time also was very hard euen a great dearth verse 7. thirdly though she could not maintaine her selfe nor her sonne without the Prophets miraculous helpe verse 22. yet see how this poore woman loued her childe what an affliction it was to her to part with him first she kept him in her bosome a good while after he was dead verse 19. secondly she grew so impatient and into such a passion that she fell out with the Prophet and imputed the death of her child to him Verse 18. What haue I to doe with thee O man of God art thou come vnto mee to call my sinne to remembrance and to slay my sonne So that you see though there be nothing in children to deserue this though there be neuer so much in children to deserue the contrary though the parents be so poore as they haue much adoe to maintaine their children yet will parents godly parents beare a tender and deare affection vnto them The time will not permit to giue you a reason of this and indeed if it would yet were it folly in me to goe about to giue a reason of this for who can giue a reason of those Sympathies and Antipathies that are in nature Let vs therefore come to the Vse of this Doctrine First you that are children and haue parents liuing learne from hence the duty you owe to your parents You can neuer match them in loue you can neuer recompense their kindnesse but yet striue to doe it 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house and to recompense their parents Take heede of giuing them iust cause of griefe Pro. 17. 25. A foolish son is a griefe to his father and an heauinesse vnto her that bare him This is noted for one of Esau's chiefe sinnes by matching wickedly he did that that was a griefe of minde to Isaac and Rebecca Gen. 26. 35. But specially take heede thou despise them not contemne them not the Prophet speaking Pro. 30. 11. of foure sorts of the vilest men placeth these in the first ranke Pro. 20. 20. He that curseth speaketh euill of his father or his mother his light shall be put out in obscure darkenesse Though the Magistrate punish them not so God will Men should remember the example of Cham and take heede how they delight to see or speake of the infirmities and faults of their parents Gen. 9. 22. 25. Secondly you that are parents and haue children learne your duties here First to shew naturall affection to them else art thou a beast rather than a man or woman It is made a note of a man whom God hath giuen vp to a reprobate mind to be without naturall affection Rom. 1. 30. And Iob noteth it for a property of a most wicked man that so he may enioy wealth and pleasure while he liueth he careth not what becommeth of his house and children after him Iob 21. 21. What pleasure hath hee in his house after him when the number of his owne moneths is cut off And the Apostle saith 1. Tim. 5. 8. He hath denyed the faith and is worse than an Infidell that prouides not for his owne house Let all Vnthrifts and Belly-gods thinke of these things Secondly sith it is so easie to exceede in naturall affection seeke to moderate it by knowledge and religion It is no singular thing to loue thy children the Harlot did so 1. Reg. 3. 26. but take heed of ouer-louing them of louing them more than God as they doe first that loue their children so as that they loue also their faults reioyce to heare them curse or doe vnhappily secondly that will not haue them crossed in any thing or corrected thirdly that for loue to their children will shrinke from Gods truth or otherwise offend God as Eli did 1. Sam. 12. 29. Be sure God will plague thee by thy children if thou dote vpon them and loue them too much Prou. 29. 15. A childe set at liberty maketh his mother ashamed and his father too Know the chiefe thing thou shouldest shew thy loue to thy childe in is in louing his soule Ephes. 6. 4. If thou loue thy children feare God that 's the onely sure way to doe them good the generation of the vpright shall be blessed Psal. 112. 2. take heede of those sinnes that will bring Gods curse vpon them oppression will doe it this is the heritage of the oppressours which they shall receiue from the Almighty if his children be multiplied it is for the sword and his of-spring shall not bee satisfied with bread Iob 27. 13 14. whoredome will doe it it is a fire that consumeth vnto destruction and would roote out all mine increase Iob 31. 12. contempt and hatred of Religion will doe it as is plaine by the reason God giueth
in this obedience only the Lord thy God bee with thee as hee was with Moses Iosh. 1. 17. This will gaine thee reuerence euen with a most wicked man as it did to Iohn Baptist from Herod himselfe Mar. 6. 20. yea with thine enemy when a mans waies please the Lord euen his enemies shall bee at peace with him Pro. 16. 7. how much more with thine owne seruant Lecture the hundred and eighth Nouember 12. 1611. IOHN IIII. LII LIII IT followeth now that we proceed vnto the second point which is contained in the words I haue now read vnto you namely the enquiry which this Ruler made of his seruants touching the iust time of the recouery of his sonne and the satisfaction that he receiued therein Where it is to be obserued that this Ruler of whom it was said before that he beleeued the word that Iesus had said doth now enquire of the truth of that which Iesus had said For the reason that moued him to aske of his seruants the iust houre when his sonne began to amend was because he would know whether that were true which Christ had said whether he began to amend at that time when Christ said he began to amend whether the cure were done by vertue of Christs word yea or no and it appeares by the blessing that followed that this he did was well done and acceptable vnto God The Doctrine then we haue to learne here is this That it is not vnlawfull nor against faith but a good signe of faith and grace for a Christian to examine and make triall of the truth of Gods Word Two proofes there are of this Doctrine in the Text first this Ruler here after he had beleeued doth both enquire and moue questions concerning that which Christ had said vnto him and secondly he is carefull to obserue how Christ in deed and effect did make that good which he had spoken vnto him Obiect Why but may some say what need he to haue made any question or sought any confirmation of that which Christ had said if he had indeed beleeued his word as it is said he did That honour is due to Gods Word as we are to rest in it to giue absolute credit vnto it and make no question of it though it seeme neuer so contrary to sense or reason When God had told Abraham he should haue a son by Sarah in whom he should be the father of many Nations it is said Rom. 4. 18. That he aboue hope beleeued vnder hope according to that that was spoken to him And in so doing it is said vers 20. he gaue glory to God And so did Noah in a matter that was most vnlikely and that was not to fall out of an hundred and twenty yeares after By faith Noah being warned of God of things not seene as yet moued with feare prepared the Arke to the sauing of his house Heb. 11. 7. And on the contrary side God hath been angry with men for doubting of that which he hath spoken and hath punished them for it as he did Zacharias Luk. 1. 18. 20. An. I answer to make question of any thing God hath spoken as doubting of it is a sin but to moue questions concerning that which God hath spoken out of a desire to be further confirmed in our faith is a thing most acceptable vnto God Foure notable examples we haue for this When God had promised to Abraham that he would giue him the land of Canaan to inherit Abraham askes him this question Gen. 15. 8. O Lord God whereby shall I know that I shall inherit it And yet before it is said ver 6. He beleeued and that was counted to him for righteousnesse So Gideon after God had said vnto him that he should be the deliuerer of Israel from the Midianites and he be belieued also as it is plaine Iudges 6. 34. yet he desires still a further confirmation verse 37. and yet another verse 39. and God was neuer a whit offended with him for it So Hezechia after he had receiued Gods Word and promise for his recouery and he belieued yet 〈◊〉 Kin. 20. 8. he desires to be further confirmed in it What shall be the signe that the Lord will heale me The last example is the blessed Virgin Luke 1. who though she beleeued verse 45. yet makes a question and doubt verse 34. How shall this be seeing I know not man We see therfore for the first proofe that it is not vnlawfull to moue some questions of Gods Word so it be out of a desire to be further confirmed in the truth And for the second Christians may and should obserue carefully how God makes good his Word and fulfils in his workes that which he hath said in his Word In this respect we haue those Commandements oft giuen vs to obserue his works of mercy to the godly Psal. 107. 43. Who is wise that he may obserue these things he shall vnderstand the louing kindnesse of the Lord and his workes of iudgement on the wicked Psal. 66. 5. Come and behold the workes of God hee is terrible in his doings to the sons of men and generally of both Psal. 111. 2. The workes of the Lord are great and ought to be sought out of them that loue them And on the contrary side it is noted for a sin that much prouokes God when men neuer obserue the workes of God to see how by them he makes good whatsoeuer he hath said in his Word Psal. 28. 5. They regard not the workes of the Lord nor the operation of his hands therefore breake them downe and build them not vp The Reasons of the Doctrine are two principally first euery Christian euen the best had neede to be further confirmed in his faith and better assured of the truth of Gods Word Paul saith of the Thessalonians that there was some thing lacking in their faith 1. Thess. 3. 10. How much more would we find it so specially if we should be brought to triall yea that man certainely hath no faith that feeles no weaknesse of faith nor need to grow For not only the man whose childe had a dumb spirit Mar. 9. 24. and the Apostles Luke 17. 5. but euen Paul when he was at the best professeth with great earnestnesse and care to preuent in others that conceit of him that he was not perfect but desired to grow in faith Phil. 3. 12 13. Secondly this course that the Ruler heere tooke this questioning and inquiring but specially this obseruing of the workes of God is a singular meanes to increase and confirme vs in the faith Psal. 92. 4. Thou Lord saith Dauid hast made me glad by thy workes and I will reioyce in the workes of thy hands For this experimentall knowledge is the most certaine of all other Psal. 48. 8. As we haue heard so haue we seene in the Citie of the Lord of Hosts in the City of our God God will establish it for euer Iob 42.