Dauid also professeth he would goe to Gods House in the multitude of his mercies and in his feare he would worship towards his holy Temple Psal. 5. 7. All things that are done in the Congregation should be done to edifying 1. Cor. 14. 26. We should so carrie our selues as our good example herein may edifie and stirre vp reuerence in others and not so as we may grieue and giue offence to others The third generall rule is this We must come all to the beginning of Gods publike worship and tarrie till all be done See this Zach. 8. 21. And the inhabitants of one Cittie shall goe to another saying let vs goe speedily to pray before the Lord and to seeke the Lord of Hosts I will goe also Ezek. 46. 10. The Prince shall goe in when they goe in and when they goe forth they shall goe forth together Yea It is the duty of Gods people in reuerence of his publike worship to be here before the beginning It becomes them to waite for the Minister of God and not to let him waite for them The conuersion of the Gentiles is noted by this signe that they shall so loue the word of Christ that they shall waite for his Law Esay 42. 4. And to such hearers is the blessing promised Prouerbs 8. 34. Blessed is the man that heareth me watching daily at my gates and giuing attendance at the posts of my doores It is said of Cornelius and yet he was a great man and a Captaine that when he had sent for Peter he called together his kinsfolke and speciall friends before Peter came and waited for him Acts 10. 24. And for tarrying till the end we haue a notable example Luk. 1. 21. Though the publike worship that Zachary the Priest performed were not such as the people could make that vse of as our people may make of euery thing that the Minister vseth in our assemblies and though Zachary tarried much longer then ordinary yet they waited till he had done and would not away till he had dismissed them and giuen them the blessing The reasons of this are two 1. There is nothing done in our assemblies but all may receiue profit by 1. By the confession of sinnes and all other prayers vsed in the congregation a man may receiue more profit and comfort then by any other That is the reason why the Apostles euen after the Ascension of Christ when the typicall honour of the Temple was abolished and it had no more holinesse in it then our Temples haue were so delighted to goe to the Temple to pray at the times of publike prayer Acts 3. 1. and 22. 17. And all the Godly women at Philippi euen with perill of their liues were wont euery Sabboth to meet together onely for prayer Acts 16. 13. 2. By hearing of the Word read in the congregation all may profit as you may see Deut. 31. 12 13. Thou shalt read this law before all Israel in their hearing that they may heare and that they may learne to feare the Lord your God and obserue to doe all the words of this law 3. By hearing the Word preached euen by the meanest Minister of Christ all may profit if the fault be not in themselues Iames 1. 21. It is able to saue our soules 1. Cor. 14. 21. Ye may all prophecie one by one that all may learne and may haue comfort 4. The singing Psalmes in the congregation furthers the fruit of the Word in the hearts of all the hearers When the Apostle exhorteth the faithfull that they would let the word of Christ dwell in them richly in all wisedome Colos. 3. 16. he tells them that to that end they should teach and admonish one another in Psalmes and hymnes and spirituall songs 5. All the faithfull may receiue benefit by the Sacrament of the Lords Supper 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Christ 6. By being present at the administration of Baptisme all may receiue profiâ—… for thereby we are put in minde of the Couenant that God made with vs in our Baptisme and the benefit that was sealed to vs by it that which is said by the Apostle Rom. 4. 11. of Circumcision may be said likewise of baptisme that is come into the roome of it it is a seale of the righteousnesse which is by faith And we are also thereby put in minde of the Couenant we made with God in our Baptisme whereof it is good we be oft put in minde as appeares by the care Ioshuah had to set vp a great stone by the Sanctuary to keepe in the remembrance of the people the Couenant they had made with God Iosh. 24. 26. 27. Thereby also we performe a duty of loue to the infant and his parents and to doe good in this kind especially we should not forget for with such sacrifices and fruits of our loue God is well pleased Heb. 13. 16. 7. By the blessing pronounced by Gods Minister all may receiue good When Aaron and his sonnes should blesse the people the Lord saith they should put his name vpon the children of Israel and he would blesse them Num. 6. 27. When the Priest and the Leuites blessed the people 2. Chron. 30. 27. it is said Their cry was heard and their prayer came vp to heauen his holy habitation 2. Though we could receiue no profit by the exercises vsed in our assemblies yet we must be present at them all to doe our homage vnto God and shew the reuerent respect we haue to his ordinances for there is nothing done in Gods publike worship among vs but it is done by the institution and ordinance and commandement of the Lord. 1. It is his ordinance that whensoeuer the congregation assembleth there should be all sorts and kinds of prayer vsed yea this is a chiefe duty to be performed in our assemblies 1. Tim. 2. 1 2. I exhort therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority c. 2. It is his ordinance that in our publike assemblies the Word should be read Deut. 31. 11 12. When all Israel is come to appeare before the Lord thy God in the place which hee shall choose thou shalt reade this law before all Israel in their hearing Gather the people together men women and children and thy stranger that is within thy gates that they may heare and that they may learne and feare the Lord your God and obserue to doe all the words of this law And it is plaine by that place Acts 13. 15. compared with Acts 15. 21. that it was the custome of the Iewes while they continued to be the true Church and people of God to read the Law and the Prophets the whole Canonicall Scripture in all their Synagogues euery Sabboth
here opposed either vnto a false worship or vnto hypocrisie but vnto the ceremoniall worship So that in both these words one and the selfe same thing is vnderstood by our Sauiour and it is as if he should haue said the true worshippers now shall worship God without ceremonies Yet are neither of these words superfluous but as spirit is opposed to the ceremoniall worship as it was an externall and carnall worship so truth is opposed to it as it was full of shadowes and figures And thus is this word truth taken Dan. 7. 16. I asked him the truth of that is the meaning and that that was signified by all this so he told me and made mee the interpretation of the things All the ceremonies were shadowes Colos. 2. 7. The whole Tabernacle was a figure Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come and not the very liue picture of them Now our Sauiour saith that the truth and substance of those things that were shadowed by the ceremoniall worship shall be in our worship vnder the Gospell We shall finde that the ceremonies were shadowes and figures not onely of Christ and of those good things we receiue by him but also of those graces and good things as should be in the faithfull the members of Christ. 1. Circumcision was but a shadow What was the truth and substance of it Surely the circumcising and cutting off by true mortification the corruption of the heart Rom. 2. 28. That is not circumcision which is outward as if he should say that was but a shadow then verse 29. Circumcision is that of the heart in the spirit and not in the letter The Iew had but the shadow of circumcision euery true worshipper now hath the truth and substance of it 2. The casting of leauen out of all their houses in the feast of the Passeouer Exod. 12. 15. was but a shadow What was the truth and substance of it That they that would serue God with comfort and ioy must purge out the old leauen of malitiousnesse and wickednesse and keepe this feast with the vnleauened bread of sincerity and truth 1. Cor. 5. 7 8. The Iew had but the shadow of the Passeouer euery true worshipper now hath the substance of it 3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God Heb. 9. 22. Without shedding of bloud there was no remission And the Law was that whosoeuer brought one of these sacrifices to God must in presenting it to be offered by the Priest put his hand vpon the head of it and leane vpon it or else it could not be accepted of the Lord for his attonement Leuit. 1. 4. And that when it was slaine by the Priest the blood of it must be sprinkled vpon the people Exod. 248. Now this was but a figure and a shadow what was the truth and substance of it Surely that no man euer shall haue Christs Sacrifice accepted of God for his attonement vnlesse by a liuely faith he can apply Christ vnto himselfe leaning and relying with confidence of heart vpon him vnlesse he be able to say this is my sacrifice this is he that hath borne my sinnes and my punishment as Gal. 2. 20. He hath loued me and giuen himselfe for mee And Esay 53. 4. Surely he hath borne our infirmities and carried our sorrowes The blood of Christ will doe a man no good vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ which is therefore called the blood of sprinkling which speaketh better things then the blood of Abel Heb. 12. 24. 4. They had also many Eucharisticall Sacrifices Sacrifices of thankesgiuing which were called Peace-offerings When they would solemnely professe their thankefulnesse to God for any blessing receiued they were wont to doe it by sacrifices and peace-offerings yea as the cause of their thanksgiuing did exceed so were they wont to exceede and abound in these Sacrifices So it is said of the people of God after their returne to Ierusalem out of their captiuity Neh. 12. 53. The same day they offered great Sacrifices and reioyced for God had giuen them great ioy And of Salomon it it is said that at the dedication of the Temple he offered a sacrifice of two and twenty thousand bullocks and an hundreth and twenty thousand sheepe 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow What was the truth and substance of it Surely the spirituall sacrifices whereby Christians are to praise God and shew themselues thankefull vnto him for his mercies were figured and shadowed by those Sacrifices as namely 1. A contrite heart When a man out of the consideration of Gods mercy can vnfainedly repent and lament that he hath by his sinnes offended so good a Father this is a true Sacrifice of thanksgiuing Psal. 51. 17. the Sacrifices of God are a broken spirit 2. Obedience When a man can in thankefulnesse to God for his mercies sacrifice himselfe vnto God resigne himselfe wholly vnto his obedience and seruice this is a true sacrifice of thankesgiuing Romanes 11. 1 2. I beseech you by the mercies of God that you giue up your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God and fashion not your selues like vnto this world but bee you changed by the renewing of your mind 3. Prayer When a man can finde that the experience hee hath had of Gods goodnesse stirreth him vp to goe oft to God in prayer and so to depend vpon him for all good things this is a true sacrifice of thankesgiuing Heb. 13. 15. Let vs therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name And Psal. 116. When Dauid had said verse 12. What shall I render to the Lord for all his benefits towards me He resolues himselfe verse 13. I will take the cup of saluation and call vpon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices he sets downe verse 14 15. What are the true sacrifices of thankesgiuing which he delighted in Offer vnto God praise and pay thy vowes to the most high and call vpon me in the day of trouble 4. Good workes When a man in thankefulnesse and loue to God for all his mercies doth deale iustly and mercifully with all men for the Lords sake then offereth he to God a true sacrifice of thankesgiuing Heb. 13. 16. To doe good and to distribute forget not for with such sacrifices God is well pleased So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome An odour that smelled sweet a sacrifice
troubles were not so strong there as in Iudea and about Ierusalem Now in his iourney from Iudea into Galile he went through Samaria not of set purpose to teach the Samaritans for as he forbad his Disciples when he sent them forth to preach to enter into the Cities of the Samaritans and bad them goe onely to the lost sheepe of the house of Israel so he saith of himselfe that he was not sent but vnto the lost sheepe of the house of Israel but by occasion onely because it lay directly in his way from that part of Iudea where he was into Galile and therefore the Euangelist saith He must needs go through Samaria As he passed through that countrey he came to Sychar a City of Samaria that was famous in sundry respects for Iacob had dwelt there and giuen to Ioseph his best beloued Sonne his possession neare vnto it and digged a Well which to this day remained and bare the name of Iacobs Well Vpon this Well our Sauiour sate him downe both because he was weary with trauaile and also because he was a thirst and it was about noone For to shew himselfe to be very man and how he was content to take on him the forme of a seruant and debase himselfe for our sakes he tooke our nature with all the infirmities thereof excepting sin and was as it seemeth euen more wearied and weakened with trauell and more thirsty also then his Disciples were for they were able to go further into the City without resting themselues or desiring water As he was sitting thus vpon the Well to rest coole and refresh himselfe There came a woman of Samaria to draw water and he asketh her some to drinke Not so much because he did thirst after drinke though indeed he did so as hath beene said for he knew before she spake what she would answer him and how she would deny him as because he thirsted after the saluation of this wretched woman and would take occasion hereby to conferre with her and to instruct her For so soone as he was entred into conference he forgetteth his thirst and desireth no more any water of her Now the Euangelist saith the occasion he tooke to aske her water was this that his Disciples whose seruice he might haue vsed for the drawing of him some water were gone into the City to buy meat For our Sauiour though he had no house and land of his owne yet he liued not by begging nor of meere almes but had money of his owne which his hearers and friends bestowed on him The woman perceiuing both by his speech and apparell that he was a Iew giueth him no water but wondereth that he being a Iew should aske any of her being a Samaritan and giueth this for the reason why she wondred because such was the mortall hatred that the Iewes did beare to the Samaritans partly by reason of their difference in Religion and partly because of the old iniuries that they had receiued from them as that the Iewes medled not at all nor would haue any dealing with the Samaritans Hereupon follow the words that I haue now read vnto you wherein our Sauiour doth neither reiect her in wrath for being so void of humanity as not to giue a little water to one that asked it in his need nor answereth directly her question nor importuneth her further for water but gently reproueth her yet not for denying water but for not making that vse of him she should haue done and taketh occasion thereby to discourse vnto her of another manner of water that he had to bestow vpon her which she would haue asked of him if she had knowne him But yet because he would draw her on to further speech and stirre vp in her a desire to question and inquire of him he doth not in plaine termes deliuer his meaning to her but in a parable as if he should haue said thus vnto her Thou takest me to be an ordinary Iew and therefore refusest to gratifie me in this small thing but if thou knewest me well and what a gift the Lord maketh offer of vnto thee and all his people in sending me into the world thou wouldest haue esteemed of me better then thou doest thou wouldest haue thought thy selfe not good enough to haue giuen me water but wouldest haue begged of me and I would haue giuen thee a better and farre more excellent kind of water then this is that I haue desired of thee Now there are in these words three principall things to be obserued 1. What it was that he had to bestow on her and which he was desirous to haue bestowed on her water of life by which though in the letter he meaneth spring-water for so she vnderstood him and so is this word vsed Gen. 26. 19. Isaaks seruants digged in Gerar a Well of liuing water yet thereby as by a Metaphor he meant the Spirit of God 2. What her duty was to haue done and how she might haue obtained this water of life She should haue asked it and he would haue giuen it her 3. What the cause was why she asked it not She knew not Christ whom he calleth here that gift of God and who was the person that now spake vnto her The first thing then that offereth it selfe in these words to our consideration is this that our Sauiour calleth the spirit of regeneration water of life For that he meaneth this of the Spirit it is euident both by that which he saith ver 14. where also we shall haue more fit occasion to inquire why he calleth it Spring water or water of Life and more plainly Ioh. 7. 38 39. Where when he had said He that belieueth in me out of his belly shall flow riuers of water of life in the next verse the Euangelist interpreteth him thus This spake he of the spirit from thence then we haue this to learne That the Spirit of God in what heart soeuer it dwelleth is in effect and operation like vnto water For the proofe of this all those places might be brought where the Spirit of God is compared vnto water but I will content my selfe with one or two Esa. 44. 3. the promise which in the beginning of the verse is made I will powre water vpon the thirsty and flouds vpon the dry ground is interpreted thus in the latter end of the same verse I will powre my Spirit vpon thy seed and my blessing vpon thy buds So Ioh. 3. 5. Unlesse a man be borne againe of water and the spirit he cannot enter into the Kingdome of God In which respect also it is vsed in Baptisme to signifie not onely the bloud of Christ but the spirit of regeneration also The reason is the great similitude that is between the Spirit of God and water in effect and operation which may be discerned principally in foure points First whereas before a man be regenerate the Lord is to him and in his
drinke of and howsoeuer thou speakest of thy selfe as if thou wert some rare and excellent man yet is it possible that thou shouldest be greater then Iacob So that there are two parts of this Text as there be two reasons why she could not vnderstand nor belieue that which Christ spake 1. The reason why she could not perceiue and belieue that he could giue her of the water of that Well he had no meanes Verse 11. Thou hast nothing to draw with c. 2. The reason why she could not perceiue or belieue that he could giue her any better water then that she thought he could not be greater then Iacob Vers. 12. Art thou greater then our father Iacob Now before we come to these parts this is generally to be obserued out of her whole answer that though she had now begun to feele such a diuine power as had wrought some change in her mind and affections yet she cannot vnderstand Christ but refuseth and reasoneth against this gracious offer that he had made vnto her That Gods grace began to haue some worke in her it may appeare in that she being a Samaritan and so wicked a woman also 1. Doth not answer him scornefully and tauntingly after this manner if thou haue such water to bestow why askest thou water of me to drinke 2. She doth not vtterly reiect his speech of the water of life that he had to bestow as ridiculous and incredible but doubts of it only and cannot see how it should be 3. She calleth him Sir which is a title of reuerence as we shall see 1. Pet. 3. 6. in Sarahs speaking vnto Abraham And yet for all this that God had begun some work of grace in her see the maruailous blindnes and peruersnesse of nature that appeared in her for first though she might well perceiue by many reasons that he could not meane materiall water for 1. She had no need of that 2. She saw he had no meanes to giue her that 3. She heard him speake of himselfe as of some rare and extraordinary person yet she vnderstands him of materiall water Secondly she reasoneth and struggleth against that offer that he makes vnto her and that work that Gods grace had begun in her Whence we learne That no man by nature can do any thing to further or helpe forward his owne conuersion but he doth all that he can to hinder and withstand it The truth of this doctrine we shall discerne in three points all which we haue an example and experiment of in this poore woman 1. The naturall man hath in him no desire of grace nor the means of grace neuer thinks of it till God by his word make offer of it vnto him Though he be in extreame misery he perceiueth it not nor once thinks of any way to come out of it but is well perswaded of his owne estate See the experiment of this in this poore woman though she were a most filthy and loathsome wretch in Gods sight not onely by nature but by that lewd life she had led and God in his gracious prouidence had now sent Christ vnto her that had the water of life to bestow vpon her and by the absence of the Disciples had giuen her such an opportunity to haue opened her mind vnto him yet she makes no vse of him neuer askes of him the water of life And this is the state of euery man by nature There is none that seeketh God Rom. 3. 11. I haue beene found of them that sought me not and I said behold me behold c. Esa. 65. 1. Though the meanes of grace be neuer so neare him though he haue neuer so good opportunity giuen him of God to make vse of the meanes of grace yet can he not do it A price is put into his hand to get wisdome and he hath no heart to it as Salomon saith Pro. 17 16. Nay he feeles no need of grace nor of the meanes of grace for he is well perswaded of his owne estate Reu. 3. 17. he saith He is rich and increased in riches and hath need of nothing see this in Paul before his conuersion I was aliue without the law saith he Rom. 7. 9. Though he neither haue knowledge nor will take pains for any yet is he perswaded that he hath knowledge enough Pro. 26. 16. The Sluggard is wiser in his own conceit then seuen men that can render a reason 2. When God by his Word doth make offer of his grace vnto him the naturall man cannot perceiue it Our Sauiour began to make himselfe knowne vnto this woman and makes offer to her of the water of life but she vnderstands him not And this is the state of euery man by nature 1. Cor. 2. 14. He cannot know them because they are spiritually discerned Euen they that haue otherwise the best capacities are strangely sottish and blockish in conceiuing the things belonging vnto Gods kingdome Ioh. 1. 5. The light shined in the darknesse and the darknesse comprehended it not Christ speakes of the eating of his flesh and drinking of his bloud his hearers vnderstood him as Papists now do of eating him corporally Ioh. 6. 53 60. yea see an euident proofe of this in such as the Lord had begun grace in See it in Nicodemus a master and teacher of Israel when Christ spake to him of the necessitie of regeneration he thought he had meant that a man must enter the second time into his mothers wombe and be borne And when our Sauiour had explaned himselfe that he spake not of a corporall regeneration but of a spirituall he iudged his Doctrine to be most absurd and incredible How can these things be said he Ioh. 3. 4. 9. See it in the Elect Disciples when Christ had bidden them Beware of the leauen of the Pharisees and Sadduces they vnderstood him of materiall leauen Mat. 16. 7. Though Christ had often and plainely taught them the Doctrine of the Resurrection Mat. 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher and had also the benefit of priuate conference with him yet see how farre they were from vnderstanding it Iohnâ—…0 â—…0 9. And if they were so blockish whose eyes the Lord had begun to open and in whom his grace had already begun to worke how great must the blindnesse and sottishnesse of the meere naturall man needs be So that the calling of euery one of Gods Elect may be fitly resembled by the Lords calling of young Samuel Three times the Lord called him and he perceiued it not but thought it had beene onely Elies voice 1. Samuel 3. 10. Thus did Samuel saith the Text before hee knew the Lord and before the Word of the Lord was reuealed vnto him And so may it be said of the best of vs many a time we heard the Lord speaking vnto vs in his Word and perceiued nothing 3. When God by his Word and Spirit begins
which will quite change your nature and disposition when you haue once rightly receiued it Count it not pride in the Minister to reproue the sin of any that liues vnder his charge For 1. He hath authority to do it he is set ouer them in the Lord 1. Thes. 5. 12. and therefore hath authority to admonish them He speaks to them in Gods name and by commission from him And who may think himself too good to receiue a reproof from the Lord Heare ye and giue eare saith the Prophet Ier. 13. 15. Be not proud for the Lord hath spoken The faithfull Minister vnto his hearers in Christs stead 2. Cor. 5. 20. 2. The faithfull Minister takes no pride in it but performs it vnwillingly see how Gods holy Prophets haue bewailed their own condition by reason of this task that God hath laid vpon them Wo is me my mother saith Ieremy Ier. 15. 10. that thou hast borne me a man of strife and a man of contention to the whole earth 2. Desire to be acquainted with thy sins and pray as Dauid Psal. 141. 5. Let the righteous smite me it shall be a kindnesse let him reproue me it shall be an excellent oyle that shall not break my head And as Iob Iob 13. 23. Make me to know my transgressions and sinnes Lecture the foureteenth May 30. 1609. IT followeth that we proceed to the second of those foure points we obserued in these words The sinne he discouers to her was a secret sinne vnknowne to all men For though it were well enough knowne to her selfe both that she liued in fornication and that fornication was a sinne yet may it well appeare that she had the reputation of an honest woman among her neighbours and consequently that her sinne was vnknowne to them For 1. Vpon her motion they came forth vnto him as vnto the Messiah vers 30. 2. Yea many of them belieued in him for the report that this woman gaue of him vers 39. and from hence we learne That the Lord is priuy to all the sins of men and able to lay them open and charge them with them how secretly soeuer they haue been committed Who knowes not this may you say vnto me Or what needs any proofe of a thing that is so plaine and euident Surely there is no man will seeme to make doubt of this and yet it appeares euidently by the liues of men that there be very few that belieue it indeed But there is this secret Atheisme lurking in the hearts of all more or lesse that they either fancy to themselues such a god as the Epicure did that sits idle in the heauens and knowes not or regards not what is done here below or at least are not fully perswaded of this or neuer think seriously of it that God seeth heareth them The Prophets make this secret Atheisme the root of all other sins that men commit neither were they Heathen and Infidels whom they thus charged but such as liued in the Church of God Psal. 10. 11. He hath said in his heart God hath forgotten he hideth his face he will neuer see it Ezek. 9. 9. The land is full of bloud and the City full of peruersnesse for they say the Lord hath forsaken the earth and the Lord seeth not We haue all of vs therefore need to be confirmed in this truth by the Word of God whereby faith onely is wrought in the hearts of men Obserue therefore the proofe of this Doctrine in sixe points 1. There is neuer a one of vs but the Lord knowes vs perfectly what we are and what we haue beene There is not any creature saith the Apostle Heb. 4. 13. that is not manifest in his sight but all things are naked and opened to the eyes of him with whom we haue to do There is nothing that euer any of vs did but the Lord is priuy to it Psal. 119. 168. For all my wayes are before thee 2. We neuer vttered any word but the Lord is priuy to it 2. King 6. 12. The Prophet could tell what the King of Aram spake in his priuy chamber Ps. â—…39 4. There is not a word in my tongue but loe thou knowest it wholly O Lord. 3. We neuer had euill thought in our heart but the Lord is priuy to it Iob 42. 4. I know saith Iob thou canst do all things and that there is no thought hid from thee 4. Yea such of our actions and words and thoughts as haue been most secret most closely and cunningly caried those are not hid from him but those chiefly he hath an eye vnto The Lord is therefore called oft by Christ Our Father which seeth in secret Mat. 6. 4. 6. 18. Psal. 90. 8. Thou hast set our iniquities before thee and our secret sinnes in the light of thy countenance saith Moses When Elihu had said Iob 34. 21. His eyes are vpon the wayes of man and he seeth all his goings he adds vers 22. there is no darknesse nor shadow of death that the workers of iniquity may be hid therein 5. He doth not carelesly cast his eyes vpon that we doe but obserues and markes diligently the things we doe yea he ponders and considers whence it proceeds and whereunto it tends Psalme 11 4. The Lords Throne is in heauen his eyes will consider his eye-lids will try the children of men Prouerb 5. 21. The wayes of man are before the eyes of the Lord and he pondereth all his paths Therefore Prouerbs 24. 12. the Lord is called He that pondereth the hearts The Prophet could tell Gehezi not onely what he had gotten of Naaman but also to what vse he meant to imploy it 2. Kings 5. 26. Went not mine heart with thee when the man turned againe from his Chariot to meet thee Is this a time to take money and to receiue garments and oliues and vineyards and sheepe and oxen and men-seruants and maid-seruants Had Gehezi receiued oliues c No but Elisha in the Spirit set his heart vpon that Gehezi did and considered his intent was to raise and make himselfe great by that money he got so 6. He so obserues vs and all our wayes as he can neuer forget them Therefore he is said to write them in a booke Esa. 65. 6. Behold it is written before me and I will render and recompence it into their bosome And as men do their chiefe euidences which they are most carefull to keepe he is said to lay vp these records in store with him and to keepe them sealed vp amongst his treasures Deut. 32. 34. The reason why this must needs be so the Lord must needs be priuy to all the sinnes euen the most secret sinnes of men are two 1. Because he is present euery where This reason is giuen Ier. 23. 24. When he had said in the beginning of the Verse Can any one hide himselfe in the secret places that I shall not see him he adds do not I fill heauen and earth
2. Of this the Lord speaketh Esay 65. 1 2. I said behold me behold me to a nation that called not vpon my name I haue spread out my hands all the day vnto a rebellious people which walked in a way that was not good And Ezek. 16. 6. When I passed by thee I saw thee polluted in thine owne bloud and I said vnto thee when thou wast in thy bloud thou shalt liue euen when thou wast in thy bloud I said vnto thee thou shalt liue Secondly the Lord thinkes neuer the worse of any for that they haue beene for any sins that they haue liued in when once they haue repented of them Ezek. 18. 21 22. If the wicked will returne from all his sinnes that he hath committed and keepe all my statutes All his transgressions that hee hath committed they shall not be mentioned vnto him And Ier. 31. 34. I will forgiue their iniquity and will remember their sinnes no more But as the Lord doth ioy more in one that hath beene a notorious sinner after once he hath repented then in many others as our Sauiour teacheth vs both in the Parable of the lost sheep Luk. 15. 45. and of the lost piece of money vers 8 9. and of the lost child ver 32. and in plaine termes vers 7. so he is wont to shew himselfe more kind and louing to such euer after then to any other of his people Obserue this in the History of the Gospell that our Sauiour neuer shewed so much kindnesse to any as to such as had beene the most notorious sinners He bids himselfe to Zacheus house Luk. 19. 5. He accepts of a strange kindnesse from a woman that had beene a notorious sinner He lets her come behind him as he was sitting at table and wash his feeet with her teares and 2. wipe them with the haires of her head and 3. kisse them and 4. anoint them Luk. 7. 38 39. The first of all that he appeared vnto after his resurrection was Mary Magdalen Mar. 16. 9. He loued Peter neuer the lesse for denying and forswearing him after he had repenced but shewed more kindnesse to him then to any of the Apostles beside to him he appeared after his resur rection before he appeared to any of the rest 1. Cor. 15. 5. and when he did appeare to him in stead of vpbraiding him with his hainous sin he comforts him and renewes his calling to the Apostle-ship Iohn 21. 15. And whereas a thing worthy to be marked there be but foure women mentioned in the pedigree of our Sauiour Matth. 1. there is neuer a one of these foure vpon whom the Scripture hath no set a marke of infamy for notorious sinne The first was Tamar Matth. 1. 3. with whom Iuda her father in law had committed incest Gen. 38 18. The second Rahab Matth. 1. 5. and shee was a common strumpet Heb. 11. 31. The third was Ruth Mat. 1. 5. and she came of Moab whom Lot begot of his owne daughter Gen. 19. 37. The fourth Vriahs wife Matth. 1. 6. whom Dauid had committed adultery with and for whom he was so plagued of God 2. Sam. 12. 9 10. This I say is worthy to be obserued the rather because 1. It is not vsuall with the Holy Ghost to mention women in the Genealogies 2. No woman in this Genealogy is mentioned but these 3. No one vnfaithfull or wicked man is mentioned in his legall genealogy by Ioseph Luk. 3. but in this his naturall genealogy only 4. No reason can be giuen nor vse imagined of mentioning these foure specially of three of them but onely to teach vs this that poore penitent sinners shall haue neuer the lesse honour with God shall be neuer the worse esteemed for that which they haue done after they haue once truely repented and turned to God And thus haue we seene that the Lord likes neuer the worse of any of his elect for the sinnes they liued in before their conuersion Now let vs come to the two last points I propounded to you Thirdly Whereas after our conuersion the best workes we doe are imperfect and stained with many corruptions insomuch as the Prophet saith in the name of the true Church Esay 64. 6. We are all as an vncleane thing and all our righteousnesses are as filthy ragges So that if the Lord should marke the iniquities of his children they cannot stand Psal. 130. 3. Yet doth he not reiect nor abhorre them for these staines But 1. Accepts them neuer the lesse and takes them in good part our spirituall sacrifices are acceptable to God through Christ 1. Pet. 2. 5. 2. Delights and takes pleasure in them Cant. 2. 14. Shew me thy sight let me heare thy voice for thy voice is sweet and thy sight is comely 3. He will reward them also and that with the reward of the inheritance Knowing that of the Lord yee shall receiue the reward of inheritance saith the Apostle euen to the poorest seruant that of conscience towards God should performe to their Masters that were but infidels Col. 3. 24. 4. He will not so much as take notice of or see many of these blemishes that are in our best workes But euen as we stand affected to our owne children whom we loue dearely there is many a blemish which in another mans eye is a great deformity as a mole in the face or pockholes or a squint eye which to vs seemes none at all because loue blindeth vs so is it with the Lord such is his loue to his children that Num. 23. 21. He secth no iniquity in Iacob nor any transgression in Israel but Mic. 7. 18. Passeth by the transgression of the remnant of his heritage which makes the Prophet in the beginning of that verse in admiration to cry Who is a God like to thee Fourthly he is so farre from reiecting his Elect for their sinnes that he like a most skillfull Physitian that can make an Antidote and soueraigne medicine of the most deadly poyson in the world makes the very sinnes of his Elect to turne to the furtherance of their saluation according to that which the Apostle speaketh Rom. 8. 28. This wee shall see in three points 1. The greatest sinner is sooner brought to the sence of his misery and of the need hee hath of Christ to hunger and thirst after Christ then hee that hath liued a more ciuill life Matth. 21. 31. The Publicans and Harlots went into the Kingdome of God and repented before the righteous Pharisees 2. The greater that a mans sinnes haue beene before his conuersion the greater will his loue be to God and care to please him after his conuersion Luke 7. 47. she loued much because many sins had beene forgiuen her 3. The great corruptions the godly finde in themselues keepe them from being proud in themselues and from despising of others And so the Apostle saith of that thorne in his own flesh that he complained so much of 2. Cor. 12. 7. So
verse 20. See another proofe of it in the example of the hearers Neh. 8. 5. When Ezra opened the booke to reade the Scriptures all the people stood vp But when they heard the Sermons they were wont to sit Ezek. 33. 31. My people sit before thee and heare thy words If you aske what reason there is for this seeing 1. The people of God doe out of doubt receiue more profit and comfort by the Word preached then by the Word read faith comes by hearing saith the Apostle Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishnesse of preaching to saue such as doe belieue 2. God workes more mightily by the preaching of the Word then by the Word read When Paul saith Rom. 1. 16. That the Gospell is the power of God vnto saluation what meaneth he by the Gospell surely the preaching of the Gospell as appeares vers 15. I answer that though this be so yet is the Word read in it selfe of farre greater excellency authority and certainety then the Sermon of any Preacher in the world For 1. It comes more immediatly from God all Scripture is giuen by inspiration of God 2. Tim. 3. 16. And though it be translated by men yet is there in it farre lesse mixture of humane ignorance and infirmity then in preaching While the Word is read we are sure we heare God speaking vnto vs and that it is the truth that we heare But not alwaies so when man preacheth for the best man is subiect to errour Rom. 3. 4. and 1. Cor. 13. 9. We know in part and prophecie in part 2. The Word that is read is the foundation of all Sermons and the very Touch-stone whereby they are to be tried To that which we heare read simple and absolute obedience is due without any question made of the truth and certaintie of it so is it not to that we heare preached further then we finde it agreable to the written Word Acts 17. 11. They of Berea are commended for examining that which the Apostles themselues did teach And a commandement is giuen vs 1. Thess. 5. 11. to prooue that we heare and comparing that with verse 20. it is plaine that in doing so we shew no contempt to our Teachers So you see the custome of our Churches in sitting bare while the Word is read is grounded vpon good reason and warrant from the Word of God and such as it well becomes euery one of Gods people to conforme themselues vnto 4. I haue beene long in directing what outward behauiour should bee in these three exercises In the three following I will be the briefer In singing of Psalmes though we should respect the matter more then the Tune or Musicke and vse the Tune onely as a meanes to stirre vp and encrease good meditations and affections in our soules Col. 3. 16. Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs Yet is there for the reuerence of this part of Gods worship due respect also to be had of keeping the Tune And as they shew contempt to the ordinance of God that sit mute and ioyne not with the Congregation in it so doe they also that by not keeping the Tune doe disturbe and breede confusion in the Congregation It is said of those that sung in the Temple that they sung as if they had beene all but one man making one sound to be heard in praising the Lord. 2. Chron. 5. 13. 5. In the time that either of the Sacraments are administred we haue partly learned how we should behaue our selues by that which we haue already heard For in the administration of both the Sacraments the greatest part of the time is spent in prayer and in reading of the Word and in singing of Psalmes But besides all this that hath beene said this one direction is peculiar to the Sacraments that we must vse the helpe of our eye and behold that which is done in the Administration of the Sacraments we must be hold when the Water is applied the Bread broken the Wine powred out and giuen In the other parts of Gods seruice the Lord teacheth and helpeth our edification by the vse of our eare in this by the vse of our eye also In which respect also the Sacrament is called a visible word When Moses tooke the bloud of the Sacrifice and sprinkled it vpon the people he bad them behold the bloud of the couenant which the Lord made with them Exod. 24. 8. 6. When the blessing is pronounced by the Minister of Christ at the end of Gods publike worship and dismissing the Congregation The people in reuerence to the Lord whose blessing they are to receiue thereby should stand vp When Salomon who in that was more then a King blessed the Congregation of Israell it is precisely noted by the Holy Ghost that the gesture the people vsed while Salomon gaue the blessing was standing 1. King 8. 14. 2. Chron. 6. 〈◊〉 and all the Congregation of Israell did stand Thus haue I finished the first Vse of this Doctrine touching the outward reuerence due to the Sanctuary and giuen you directions out of Gods Word how yoâ—… should carrie your selues in his publike worship Lecture the eight and twentieth October 10. 1609. IT remaines now that I come to the second Vse and that is for reproofe of such as beare no reuerence but shew open contempt to the publike worship of God And I finde three principall faults in this kind 1. The neglect that is had of the place it selfe where our Church assemblies are kept I meane of our Churches and Temples 2. The refusing to be present and to ioyne with the assembly in Gods worship 3. The vnreuerent behauiour and contempt that is done to Gods worship by them that vse to bee present at it 1. It is a sinne and contempt done to Gods publike worship when our Churches are spoiled and defaced The Prophet complaining of the enemies of Gods people Psalme 74. 10. that they did blaspheme Gods name that they blasphemed and reproched the Lord verse 18. he giues this for one reason of it verse 8. that they burnt vp the Synagognes of God Yea it is a sinne and contempt done to Gods worship when there is not care had that they be decently and comely kept and maintained I haue already granted that it hath beene the folly and superstition of the Papists to thinke that their Temples could neuer be for the building and furniture stately and glorious enough And if any shall obiect for their superstition the glorie and statelinesse of Salomons Temple I answer the comparison and proportion will not hold betweene that Temple and ours but betweene the Synagogues that the Iewes had and our Churches By reason of three notable differences that are as I then shewed you betweene the Temple at Ierusalem and our Temples yet may we truely say that as superstition made the Papists too carefull and bountifull so prophanesse and
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
and delightsome to the Lord. Hezechia felt small sweetnesse in that prayer he made when in his sicknesse he turned his face to the wall and wept sore when his heart was so oppressed with griefe that he could not speake but in his prayer chattered like a swallow and mourned like a doue Esay 38. 14. But the Lord tooke great complacencie and delight in it as may appeare by the reward he gaue him for it presently for before the Prophet Esay whose message from the Lord you know had beene the occasion of that good Kings heauinesse was gone out into the middle of the Court the Lord bad him turne againe with a quite contrary message and tell Hezechia that he had heard his prayer euen that vncomfortable prayer and seene his teares and healed him so as within three daies he should be able to goe vp into the house of the Lord yea that he would also adde vnto his daies 15. yeares 2. King 20. 4 5. Dauid felt small sweetnesse in the prayer he made at that time when he said in his hast he was but a cast-away but euen that prayer was a sweet odour vnto God as appeares by the comfortable answer he receiued from God euen at that time Psal. 31. 2â—… Though I said in my hast I am cast out of thy sight yet thou heardest the voice of my prayer when I cryed vnto thee Will God so farre foorth respect the prayers that his poore seruants make vnto him in spirit and in truth euen when their hearts are so oppressed with griefe that they cannot pray with any cheerefullnesse yea then when in affliction of mind they haue so farre forth yeelded to their infidelity as that they doubt they are no better then Hypocrites and Reprobates that he desires euen then such prayers he would haue them euen when they are in that case to pray to him yea he delights and takes pleasure euen in such prayers Then is this most true which our Sauiour here teacheth vs that the Father euen seekes and desires such worshippers as can worship him in spirit and in truth though they doe it weakely and vnperfectly 3. Yet will the force of this reason the better appeare if we consider the third point Viz. How the Lord stands affected to that worship which hypocrites doe vnto him that worship him onely in ceremony not in spirit and in truth 1. He regards not such seruice men doe to him nor takes any pleasure in it Esay 〈◊〉 What haue I to doe with the multitude of your sacrifices as if he should say what care I for them Gen. 4 5. Vnto Cain and to his offering the Lord had no respect No not when they pray to him with most deuotion and earnestnesse as in their extreame affliction yet the Lord regards it not no more then you regard the roaring of the Beare or Bull when they are baited This the Hypocrites complaine of Wherefore haue we fasted and thou seest not Wherefore haue wee afflicted our soule and thou takest no knowledge Esay 58. 3. And thus the Lord threatneth Pro. 1. 26 27. 28. I also will laugh at your calamity I will mocke when your feare commeth when your feare commeth as desolation and your destruction commeth as a whirle-wind when distresse and anguish commeth vpon you then shall they call vpon me but I will not answer they shall seeke me early but they shall not finde me Though such a man doe the very same seruice vnto God that the Lord hath in his Word commanded though he say good prayers heare the Word sincerely taught receiue the Sacraments sincerely administred he doth but loose his labour he hath done a thankelesse office because God desireth no such matter at their hands Psal. 50. 16. Unto the wicked God saith What cause hast thou to doe to declare my statutes or that thou shouldest take my Couenant in thy mouth As if he should say What hast thou to doe to serue God Therefore it is added in that place of Esay 1. 12. Who required this at your hands to tread in my Courts As if he should say fitter for you to be in your shops or in the ale-house or any where else then here Psal. 118. 20. This is the gate of the Lord the righteous shall enter into it Many others come in that are not righteous nor haue so much as a desire to be godly or purpose to leaue their sinnes but hate them that are godly with all their hearts but alas the Lord takes no pleasure to see such here but askes them who gaue them authority to come hither It is not so dangerous a presumption I assure you for a Rogue that hath the plague running on him to presse into the Kings priuie Chamber and there to offer to waite at his Table as for the drunkard and whoremonger and swearer and hater of godlinesse to come into Gods House or to take vpon him to doe God any seruice Marke how the Lord casts this in the teeth of vngodly men Ier. 7. 9 10 11. Will you steale and commit adultery and sweare and come and stand before mee in this house whereupon my name is called Is this house become a den of theeues or a receptacle for whores and adulterers for swearers and drunkards behold euen I see it saith the Lord. 2. He desires not their seruice but reiects it Esay 1. 11. I desire not the blood of bullocks nor of lambs nor of goates No Did not the Lord himselfe require and command these sacrifices yes to his people the true worshippers he did but not to the hypocrite and wicked man 3. He abhorres the best seruice they can doe to him and detests them euen for praying to him and taking vpon them to doe him seruice Esay 1. 13. Incense is an abomination to mee I cannot suffer your new Moones nor Sabbaths my soule hateth your new Moones they are a burden to mee I am weary to beare them It is a thing the Lord abhorres and hates to see a wicked man vse prayer frequent the Church-assemblies A strange and fearefull yet a most true saying marke vpon what warrant I speake it Pro. 21. 27. The sacrifice of the wicked is an abomination how much more when hee brings it with a wicked heart As if he should say Though he doe not meane ill in it but haue a good meaning in it to serue God yet is it an abomination to the Lord. If any shall say this is strange Doctrine if we be neuer so bad would you not haue vs come to Church would you not haue vs pray and serue God Many a bad man hath receiued much good by comming to Church I answer 1. God indeed hath commanded all men to serue him the Morall Law was giuen to Adam and all his posterity wicked men shall be damned because they haue not vsed to pray and heare his Word yea it shall be easier in the day of iudgement for that wicked man that hath vsed to serue
119. 33. Teach mee O Lord the way of thy statutes and I will keepe it vnto the end And Uerse 34. Giue me vnderstanding and I will keepe thy law yea I will keepe it with my whole heart Yea euen when he had fallen grieuously yet so soone as God sent his seruant to him to shew him his sin he yeelded presently 〈◊〉 Sam. 12 13. 3. When once God hath reuealed his will by his Word vnto vs in any thing we must not dare to dispute or cauil against it be it neuer so contrary to our reason be it neuer so much against our owne humour Rom. 9. 20. O man who art thou that wilt reason the case with God Euery thought within vs must be brought into that captiuity into that obedience of Christ 2. Cor. 10. 5. as that they may not dare once to rise vp within vs against any truth of God For this we haue a notable example Iob 6. 24. Teach mee and I will hold my tongue and cause mee to know wherein I haue erred As if he should say Reueale to me by thy Word wherein I haue offended and I will lay my hand vpon my mouth I will not dare to reason in the defence of it 4. We should be ready to receiue Gods Word and be informed in his will by any how much soeuer he be our inferiour This is that that the Prophet speaketh of the powerfull work of Gods Word and Spirit Esay 11. 6. where it preuaileth it maketh them that were before as Wolues and Leopards and Lyons so tame that a little child may lead them This Iob professeth of himselfe Iob 31. 34. Though I could haue made affraid a great multitude my wealth and authority was such that I could haue crushed them by my power yet the most contemptible of the family did feare mee so I kept silence and went not out of the doore If the meanest of my family had come to me and said Sir you haue broken Gods law you haue sinned against God I durst not haue fretted against him or reiected his counsaile but I would haue yeelded to him and humbled my selfe and shut my selfe within my closet till I had made peace with God The like example we haue in Dauid 1. Sam. 25. 32 33. Abigal a weak woman and the wife of his enemy that had contemned and reuiled him commeth to him euen when he was in a great heat against Nabal and putteth him in mind that if he should follow his passion and reuenge himselfe he should sin against God he scorned not her counsell nor said Shall I that am a Prophet and a King be taught and directed by a foolish woman But he yeelded presently though he were in so great a passion he durst not but receiue Gods Word at the hands of any person how meane soeuer yea he praiseth God for her Blessed be the Lord God of Israel which hath sent thee this day to meet me and blessed be thy counsaile and blessed be thou which hast kept me this day from comming to shed bloud The Reasons of this Doctrine why we must receiue Gods truth when it is once reuealed vnto vs with such readinesse why we must be so apt to beleeue it to yeeld vnto it are these 1. Because the Lord hath promised that such as shall offer themselues to be taught by him with such yeelding hearts them he will teach and guide he will preserue them from errour he will resolue them in the truth and giue them a comfortable assurance in the matters of their saluation the law of the Lord will giue wisedome to the simple Psal. 19. 7. The meeke he will guide in iudgement and the meeke hee will teach his way Psal. 25. 9. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe Iohn 7. 17. so this here in this place And on the other side such as are vnwilling to see the truth will not with loue receiue it the Lord is wont to leaue them in vncertainty and to send them strong delusions that they may beleeue lies to shew himselfe as vnwilling to teach them as they are vnwilling to learne of him When our Sauiour had spoken of that fearefull iudgement vpon the Iewes hearing they should heare but should not vnderstand and seeing they should see but should not perceiue he giues this for the reason that they had closed their owne eyes and had not beene willing to see and receiue the truth that God reuealed vnto them Matth. 13. 14 15. And the Apostle prophesying of them that should fall away vnto Popery tels vs that therefore God would send them strong delusions that they should belieue any lye because they would not receiue the truth with loue when it was taught vnto them 2. Thess. 2. 10 11. An example hereof we haue in Ahab he was not willing to be taught by Gods faithfull Prophet but hated him and therefore God sent a lying spirit into his false prophets that might deceiue him 1. King 22. 8. 12. 2. The Lords soueraignty ouer vs is such as it becommeth vs to yeeld absolute obedience to him without all reasoning or gaine-saying O man who art thou that replyest against God Rom. 9. 20. This reason the Lord giueth yee shall keepe my Sabbaths and reuerence my Sanctuary and why I am the Lord Leuit. 26. 2. This made Eli so to yeeld that he durst not once winch against a message God had sent him by young Samuel It is the Lord saith he let him doe what seemeth him good 1. Samuel 3. 18. 3. It is not possible Gods Word should deceiue vs Thy testimonies are very sure Psalme 93. 5. All the words of my mouth are in righteousnesse there is nothing froward or peruerse in them Prouerbs 8. 8. and therefore there is iust cause wee should receiue it with all readinesse The Vse of this Doctrine is for Reproofe For if this be a signe of grace to be so apt to receiue Gods truth when once it is reuealed vnto vs then surely many of vs will be found to be void of grace that yet thinke very well of our selues 1. There be many haue heard sundry truths often taught and plainely confirmed by the Word of God that cannot discerne them nor be perswaded of them as touching the obseruation of the Sabbath the frequenting of the exercises of Religion c. And why canst thou not yet see nor be perswaded in these things Surely if thou hadst a good heart halfe the teaching thou hast would perswade thee the very entrance into Gods Word the first hearing of it would haue giuen thee light Psalme 119. 130. Thou hast an vngracious heart and that is the cause thou canst not see these truths nor be perswaded If our Gospell bee hidden it is hidden to them that are lost These women that were euer learning and neuer able to come to the knowledge of the truth were such as were laden with
19. That God let none of his words fall to the ground So hath he shewed himselfe carefull of the words and writings of all the rest of the Prophets yea of the least iot and title of them that it might not fall to the ground but be fulfilled Matth. 〈◊〉 18. When the Holy Ghost will giue a reason why Christs parents fled with him into Egypt rather than into any other place Mat. 2. 15. And why after his returne he was brought vp at Nazaret rather than in any other place Matth. 2. 23. Why at his death the soldiers cast lots for his garments Matth. 27. 35. Why when he was crucified the vngracious soldiers brake not his legs according to the custome but one of them with a speare pierced his side Iohn 19. 36 37. This is onely giuen for the reason of all that it might be fulfilled which was spoken by the mouth of the Prophets that the Scripture might be fulfilled Now consider with thy selfe that these things were but iots and titles in the Writings of the Prophets and therefore if God were so carefull to see these small things fulfilled how much more will he be of the weightier matters of the Law that concerne mercy and iudgement and fidelity Mat. 23. 23. 2 The diligent and conscionable vse of Gods ordinance in the Ministry of his Word and Sacraments For as Faith comes by hearing Rom. 10. 17. so the constant vse of it is appointed of God to this end to bring men into certainty in the matters of their Faith Ephes. 4. 14. That we henceforth be no more children wauering and caried about with euery blast of Doctrine 3 Feruent and hearty prayer when our Sauiour had taught his Disciples a truth that to flesh and bloud seemes most incredible namely that we are bound to forgiue our brother vpon his repentance though he wrong vs neuer so oft They said vnto the Lord increase our faith Luke 17. 5. For no man can be vndoubtedly assured of the truth of Gods Word without the reuelation of the Spirit Flesh and bloud hath not reuealed this vnto thee but my father which is in heauen Matth. 16. 17. Yea it is a mighty work of God Paul cals it Ephes. 1. 19. the exceeding greatnesse of his power towards vs that belieue according to the working of his mighty power 4 An honest heart and care to please God Mar. 1. 15. Repent and belieue the Gospell Ioh. 7. 17. If any man shall do his will he shall know of that Doctrine whether it be of God or whether I speake of my selfe The second vse is for reproofe and to discouer the wretched estate of all vnbelieuers First if they had no other sinne yet this is enough to make their state miserable Secondly how ciuill soeuer they seem in shew doubtlesse they are as painted sepulchers for their heart must needs be corrupt and naught Thirdly neither the power of Christs merits nor the infinitenesse of Gods mercy can profit them but the knowledge they haue of the sufficiency of Christs merit and the infinitenesse of Gods mercy will but increase their misery as in the case of that Prince in 2 King 7. 2. Behold thou shalt see it with thine eyes but shalt not eat thereof And surely this is the case of most men euen of such as liue in the Church and professe the truth That that is said of the time when Christ shall come to iudgement may be said of these times When the Sonne of man commeth shall he find faith on the earth Luke 18. 8. This appeares by three apparent signes First the contempt of the word of exhortation in the Ministry of Gods seruants which if they belieued the Word they would giue credit vnto Belieue in the Lord your God so shall you be established belieue his Prophets so shall ye prosper 2 Chro. 20. 20. The people belieued the Lord and his seruant Moses Exod. 14. 31. Obiect You cannot agree among your selues and how should we giue credit to you Answ. In matters the knowledge whereof is necessary to saluation we all agree against thee and such as thou art we all agree Thou art conuinced of vs all thou art iudged of vs all 1 Cor. 14. 24. Secondly the truths they seeme to haue receiued with greatest assurance yet are they glad to heare ought obiected against them whereas the contrary is in them that belieue when occasion of doubting was giuen vnto the two Disciples that went towards Emaus that that which they had belieued concerning Christ was not true it made their hearts sad Luke 24. 17. Thirdly their hearts and liues are vtterly vnreformed which were not possible if they had true Faith Lecture the ninetieth Iune 18. 1611. IOHN IIII. XLVIII IT followes that we now proceed to the three other points that I told you are to be obserued in this Verse And first in that our Sauiour charging them with infidelity doth not say simply they would not belieue but saith that vnlesse they see signes and wonders they would not belieue therefore they had not Faith This Doctrine ariseth That true Faith is grounded vpon the Word of God and is able to giue credit to the Word though it see nothing else to confirme it They that cannot belieue except they see haue no true Faith Before I confirme this Doctrine I will explaine it in foure points 1 True it is that the Lord is wont by his works to giue testimony to his Word and to confirme it yea all the mighty works that God worketh in his Church are done to that end to ratifie his Word and to gaine credit vnto it Marke 16. â—…0 God confirmed the Word with signes that followed And Acts 14. 3. God gaue testimony to the Word of his grace and caused signes and wonders to be done by their hands Surely the Lord would not doe this vnlesse he saw it needfull and if he see it needfull why then doth he blame the Iewes here for desiring this And to this purpose it is that though the Lord haue appointed the day of generall resurrection to be the day of iudgement Acts 17. 31. Yet is there neuer a curse that he hath in his Word denounced against the wicked nor blessing he hath promised to the godly but in euery age and in euery place he hath made it good vpon some that men may sensibly see his Word confirmed vnto them by his works Psal. 7. 11. God iudgeth the righteous and him that contemneth God euery day In which respect it is said Psal. 107. 42. The righteous shall see it and reioyce and all iniquity shall stop her mouth 2 It cannot be denied but the heart of man may be notably prepared to the Faith before his conuersion by many things which he may see so the miracles which the Iewes saw Christ worke were notable preparatiues vnto them and made them much more willing to heare and receiue his Doctrine than otherwise they would haue been Of this we haue