Nicodemus was drawne to belieue that he was come from God because of the miracles that he had done Ioh. 3. 2. And here we see the fruit and vse of those miracles they that saw them were made willing to receiue and heare him The Doctrine then is this That the chiefe end of all true miracles hath been to gaine credit and estimation to the Doctrine and Word of God This is euident in the miracles of the Prophets when Eliah had restored the child of the widow of Sarepta she said vnto him 1. Reg. 17. 22. Now I know that thou art a man of God and that the Word of the Lord in thy mouth is true The like we see in the miracles of the Euangelists and Apostles Acts 8. 6. The people gaue beed to those things that Philip spake with one accord hearing and seeing the miracles that he did And Acts 13. 12. When the Deputy saw what was done vpon Elymas strucken blinde by Paul be belieued and was astonied at the Doctrine of the Lord. And this also was the vseof our Sauiours owne miracles Iohn 10. 41 42. Iohn did no miracle but all things that Iohn spake of this man were true and many belieued in him there What did his miracles worke sauing faith in them No this honour was euer peculiar to the Word Faith comes by hearing Rom. 10. 17. but they drew them to haue a good opinion of him to be willing to heare him that so they might be conuerted by him to begin to belieue that he was indeed a Prophet sent of God and so this their belieuing in him is expounded in the beginning of Ver. 41. And many resorted to him Three examples there be of those that receiued this good by them but none conuerted The first is here in this place compared with Matth. 11. 20. Where Christ vpbraideth these Galileans for this that though they had seene so many miracles yet they repented not The second example is Iohn 2. 23. Many belieued in him when they saw his miracles which he did but lesus did not commit himselfe to them because he knew them all he knew what was in them The last example is Nicodemus Ioh. 3. 2. he alleadgeth this to be the thing that drew him to Christ as to a Prophet sent of God No man can do the miracles that thou doest except God were with him yet was he not conuerted by these miracles but by the Doctrine of Christ. And that is the reason why our Sauiour first preached the Word and then wrought miracles that it might appeare the end why he wrought miracles was to gaine credit to his Doctrine Matth 4. 23. He went about all Galile teaching in their Synagogues and preaching the Gospell of the Kingdome and healing euery secknesse And though there be little mentioned of his preaching before this his returne into Galile yet it is euident by Nicodemus speech to him that he preached while he was at the Feast Ioh. 3. 2. Rabbi we know that thou art a Teacher come from God The Reason why our Sauiour wrought miracles to gaine credit and authority to his Doctrine though he were able to preach with such power and authority was this That his Doctrine was new his calling and function that he exercised in the Church was new And the Lords manner hath been alwayes when he erected any new worship and seruice or any new function or calling in his Church to giue testimony to it from heauen this way that it might be knowne to be of God Thus God gaue testimony to the worship vnder the Law So soone as the Tabernacle was erected Exod. 40. 34. The glory of the Lord filled the Tabernacle So when the Temple was finished 1. Reg. 8. 11. The glory of the Lord filled the house of the Lord. And thus God gaue testimony to his new worship established vnder the Gospell Marke 16. 20. They went sorth and preached euery where and the Lord wrought with them and confirmed the Word with signes that followed So when God hath raised vp a new calling and function in his Church he hath been wont this way to giue testimony vnto it from Heauen Moses his calling was confirmed thus Exod. 4. 5. and Eliah's 1. Reg. 17. 24. and though Iohn wrought no miracles Ioh. 10. 41. yet was his calling confirmed by many miracles first he was borne of parents that were both old and his mother barren also Luke 1. 7. 18. Secondly his father was made dumbe for doubting of Gods promise Luke 1. 22. Thirdly he leaped in his mothers wombe for ioy assoone as his mother heard the voice of Maries salutation Luke 1. 44. Fourthly presently vpon his birth his father was made able to speake againe Luke 1. 64. Insomuch as it is said all the neighbours gathered from all these things that certainly he would proue some extraordinary man Vers. 66. All they that heard of them laid them vp in their hearts saying what manner of Child shall this be So the calling of the Apostles God did beare witnesse vnto them with signes and wonders and with diuerse miracles Heb. 2. 4. So that of the Euangelists The people gaue eare to those things that Philip spake hearing and seeing the miracles that he did Acts 8. 6. So was the calling of all the Elders whether teaching or ruling onely confirmed Is any man sicke among you let him call for the Elders of the Church and let them pray ouer him annointing him with oile in the name of the Lord and the prayer of faith shall saue the sicke and the Lord shall raise him vp Iam. 5. 14 15. So Christ himselfe thought good to confirme his new calling by miracles and by this argument proues himselfe vnto Iohns Disciples to be the true Messias Mat. 11. 3. 5. and Iohn 6. 14. When they had seene the miracles that Iesus did they said This is of a truth the Prophet that should come into the world The Vse of this Doctrine is first for defence of our Church and Religion against the Papists who would from hence conclude our Church and Religion must needs be false because we haue no miracles and that theirs must needs be true because they haue the gift of miracles First for our selues we confesse that neither we haue this gift nor need it and themselues grant that miracles wrought there where there is no necessity are to be suspected For neither our Doctrine nor our Function being any other than such as Christ and his Apostles did teach and ordaine they are by the miracles that they wrought sufficiently ratified and confirmed For indeed to this end serued the miracles of Christ and his Apostles to be as seales to confirme the Faith of Gods people in the Doctrine they taught Many other signes truly did Iesus in the presence of his Disciples which are not written in this booke But these are written that ye might belieue that Iesus is the Christ the Sonne of God and that belieuing ye
baptized and added to the Church Act. 2. 41. euen such as had before mocked and scorned the Apostles ver 13. Surely it was this plaine and effectuall discouery of their sin God hath made saith he to them ver 36. that same Iesus whom ye haue crucified both Lord and Christ. Now when they heard this saith the holy story ver 37. they were pricked in their heart What was that in the Ministry of the Prophets that wrought such a change in the man that was before ignorant and an Infidell of whom we read 1. Corinth 14. 23. Surely it was this plaine and effectuall discouery of his sinne vnto him he was conuinced of all saith the Apostle ver 24 25. he was iudged of all All the Preachers that he heard as if they had conspired together did discouer to him his sinne and damnable estate and euen conuinced his conscience of it And then were the secrets of his heart made manifest and so falling downe on his face he worshipped God and reported that God was in them of a truth The man that knoweth sin aright and the burthen and danger of it will be desirous to know what he may do to please God he will be obedient and tractable ready to do any thing that God shall require of him and till then men will heare what they list and do what they list See this in the fruit of Iohn Baptists Ministry when he in the spirit and power of Eliah had sharply reproued his hearers and denounced Gods vengeance against them and so humbled them deeply with sense of sinne and feare of Gods wrath then euen the Publicans and soldiers also as we read Luke 3. 12 14. came to him and said Master what shall we doe And in Saul Act. 9 6. When he trembled and was astonished by this means then he was ready to say Lord What wilt thou haue me to doe If any man shall obiect and say what need Preachers trouble themselues with this seeing there is no man so simple but he knowes himself to be a sinner yea his owne conscience will tell him that it will tell him that these and these things that himselfe hath done are sinnes as well as the Preacher can tell him I answer yes sometimes it will doe so indeed But yet this is the ordinary meanes to bring a man to an effectuall knowledge of his sinne This Woman was not so simple but she knew that she liued in adultery and that that was a sinne but she came not to remorse and repentance till Christ had told her So also was Dauid brought to a sauing knowledge of his sinne euen by Nathans plaine and effectuall reprouing of him 2. Sam. 12. 12 13. True it is the conscience of euery man will when God shall awaken it tell a man of his sinnes plainely and roundly seuerely and sharpely as we may see Rom. 2. 15 16. But it lyeth a sleepe for a time and will either say nothing or flatter a man and is therefore compared to a Band-dogge that lyeth at the doore Gen. 4. 7. The Ministry of the Word is the effectuall and mighty or dinance of God to awaken the conscience Rom. 3. 20. By the Law comes the knowledge of sinne The vse of this Doctrine is first for the Minister 1. To exhort him not to neglect this part of his Ministry by the consideration 1. Of the great charge that is laid vpon him and the danger he is in if he neglect it Thinke seriously of these two places If thou do st not speake to warne the wicked from his way saith the Lord Ezek. 33. 8. that wicked man shall die in his iniquity but his bloud will I require at thine hand And Ier. 1. 17. Speake vnto them all that I command thee be not dismaid at their faces least I confound thee before them 2. Of the small cause he hath to despaire of good successe in it if he performe it with a good heart How forcible are right words Iob 6. 25. See an example of this in 2. King 5. 13 14. what successe the admonition and reproofe euen of a seruant had through the blessing of God with a great Lord that was but a heathen man 3. Of the recompence and supply God will make of any friends he shall lose thereby There is no man that hath left willingly lost house or brethren or sisters or father saith our Sauiour Mar. 10. 29 30. or mother or wife or children or lands for my sake and the Gospels but he shall receiue a hundred fold now in this time houses and brethren c. and in the world to come eternall life 4. Of the reuerence and estimation that is gained by it vsually euen in the hearts of such as at first most distasted it Pro. 28. 23. He that rebuketh a man afterwards shall find more fauour then he that flattereth with the tongue 2. To exhort him that sith he must be a reproouer of sin in his people he vse all means and carry himselfe towards them so as his reproofes may preuaile with them And those are chiefly two 1. He must so carry himselfe towards them in his whole course that it may appeare he loueth them vnfainedly See the force of this in the Apostles speech Rom. 15. 14. I am perswaded of you my brethren that ye also are full of goodnesse that is of kindnesse and readinesse to do good to them you liue with filled with all knowledge able to admonish one another Teaching vs that no man is so fit to admonish another as he that is both full of knowledge and able thereby to conuince him and also full of goodnesse and one of whom the party may be perswaded that he beares a kind and louing affection toward him 2. He must so liue as by his vnblameable and holy conuersation he may gaine authority in their hearts See how this will preuaile It is said of Herod Mar. 6. 20. that he feared Iohn the Baptist and obserued him and when he heard him he did many things and heard him gladly And the reason that moued him so to do is said to be this because he knew him to be a iust and an holy man And for this cause the Apostle giues that charge vnto Timothy 1. Tim. 4. 12. Let no man despise thy youth but be thou an example of the belieuers in word in conuersation in charity in spirit in faith in purity as if he should say if thou be such a one they will neuer despise thee no not when thou shalt command and teach when thou shalt teach and reproue them with boldnesse and authority though thou be so young a man The second vse of the Doctrine is for all Gods people 1. To admit and accept of this part of Gods ordinance euen of the word of reproofe as well as of instruction or comfort receiue with meeknes the ingrafted word which is able to saue your soules Iam. 1. 21. that is euery part of Gods Word
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
worship we doe not also adore and giue bodily worship vnto him and by the reuerent behauiour of our body testifie the inward submission and reuerence of our hearts vnto him though our soules therein were neuer so full of reuerence and deuotion yet doe we but serue him by the halues neither can our seruice be acceptable vnto him You shall heare this confirmed to you by the examples of Gods seruants that are commended to vs by the Holy Ghost See the conscience Gods people haue made of this in all the parts of Gods worship Obserue it in fiue points 1. In prayer when they euen in priuate haue prayed to God they haue beene wont to kneele For this we haue the example of Daniel Dan. 6. 10. and of our Sauiour himselfe Luke 22. 41. 2. When they haue giuen thanks though but in priuate they haue vsed adoration When Abrahams seruant perceiued that God had prospered his iourney so far forth as to bring him and guide him safely to Bethuells house presently he lifted vp his heart in thankfullnesse to God yet thought not that enough but Gen. 24. 26. The man bowed himselfe and worshipped the Lord. And as his successe increased so his thankefullnesse to God increased and so did the outward reuerence of his body also verse 52. When Abrahams seruant heard them giue consent that Rebecca might goe with them then he bowed himselfe to the very earth to the Lord. So Iacob being to giue thankes vnto God and vnable through weakenesse to stand or kneele yet in token of reuerence raised himselfe vp to his beds bead and being not able through feeblenesse to sit vpright he leaned and bore himselfe vpon his staffe and so adored God Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty and the paines he tooke in it 3. When they haue taken an oath they haue beene wont to vse such gestures of their body as might stirre vp reuerence in their hearts Gen. 14. 22. Abraham when he sware he lift vp his hand to the Lord the most high Possessour of heauen and earth 4. When a message hath beene brought them immediatly from the Lord they haue beene wont in token of their reuerence to rise and stand vp Iudges 3. 20. When Ehud told Eglon that he had a message to doe to him from God presently Eglon rose out of his throne though he was a wicked man yet this he doubtlesse had learned from the custome and practice of Gods people So did Balaam likewise require Balaac the King to doe Num. 23. 18. Rise vp Balaac and heare Nehem. 8. 5. When Ezra opened the booke of the Law to reade all the people stood vp Rise vp yee women that bee at ease saith the Lord Esay 32. 9. heare my voice alluding doubtlesse in that speech to the holy custome vsed among Gods people at the first intimation giuen them of a message from God 5. Lastly in the publike and solemne worship of God specially they haue held themselues bound to shew this outward reuerence Psal. 29. 1 2. The Psalmist calls vpon great men to giue to God the glory due to his name and tels them how they may doe that adore him bow your selues to him in his glorious Sanctuâ—…y So Psal. 95. 6. Marke how many words the Prophet vseth to perswade to this when he calls men to the publike worship Come let vs adore and fall downe and kneele before the Lord our maker Therefore the reuerence to be done in Gods publike worship is made a chiefe meanes to preserue Religion and coupled with the obseruation of the Sabboth Leu. 19. 30. and 26. 2. Ye shall keepe my Sabboths and reuerence my Sanctuary The Reasons of this Doctrine are of two sorts Some concerne the outward reuerence to be vsed in all the parts of Gods worship whether priuate or publike some peculiarly concerne the publike solemne worship of God 1. The humility that befits euery one euen the greatest person to shew when he hath to do with God See this in Dauids speech to Michol 2. Sam. 6. 20. 22. when he danced before the Arke she scoffed at him he answers it was before the Lord and adds I will be more vile and I shall lose no honour by it It is no disparagement for the greatest to debase and humble himselfe to the very dust before the Lord nay we can neuer be humbled enough Behold now saith Abraham Gen. 18. 27. I haue taken vpon me to speake vnto the Lord which am but dust and ashes and indeed who are we euen the best of vs that we should presume to speake vnto God or to appeare before him It becomes all men to cast downe their crownes before him as the 24. Elders did Reu. 4. 10. Yea the holy Angels Esay 6. 2. couer their faces in his presence No seruice we can doe is pleasing to him vnlesse it proceed from an heart humbled in the sense of his high Maiesty and our owne vilenesse Psal. 2. 11. Serue the Lord with feare Mic. 6. 6. Wherewith shall I come before the Lord and bow my selfe before the high God Eccl. 5. 1. Be not rash with thy mouth neither let thine heart be hasty to vtter a matter before God for God is in the heauens and thou in the earth c. 2. Our bodies are the Lords as well as our soules and therefore he will be serued with the body also They are his by right of Creation Redemption Sanctification This Reason the Apostle giues yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods 1. Cor. 6. 20. 3. That the humility and reuerent gesture of the body may helpe to humble and worke reuerence in the heart Our hearts are profane and stand in need of all good outward helpes to stirre vp deuotion in them That is a chiefe reason why it was vsed both by Daniell 6. 10. and Christ Luke 22. 41. euen in secret prayer and if they needed to doe so how much more doe wee 4. To professe and testifie the humility of the heart and reuerence of the soule Therefore is this put for the whole profession of our homage and obedience to God Vnto me euery knee shall bow Esay 45. 23. Because in matter of Gods seruice hypocrites are wont to pretend they haue as good hearts as the best the Lord is wont also to call so oft for the seruice of the body Let not sinne reigne in your mortall body Rom. 6. 12. and present your body as a liuing sacrifice holy acceptable vnto God Rom. 12. 1. and glorifie God in your body 1. Cor. 6. 20. The reasons of that outward reuerence that is to be vsed specially in the publike and solemne worship of God are three 1. The presence of Gods people There is a reuerence due from the greatest Prince to the meanest of Gods seruants his brother must not seeme vile vnto him no not then when
stones thereof Zach. 5. 4. Destruction shall dwell in his tabernacle because it is none of his brimstone shall bee scattered vpon his habitation Iob 15. 15. O that men would belieue this Then would Victualers either not indure such swearing vncleanenesse and drunkennesse in their houses or if they could not auoid it liuing in that calling they would giue it ouer Then would Masters of families not content themselues to be themselues free from swearing drunkennesse and filthines but would put these sinnes farre from their Tabernacles also as Eliphaz speaketh Iob 22. 23. Lecture the foure and thirtieth December 5. 1609. WE haue already heard that the answer which our Sauiour maketh to the question that this woman mooued vnto him consisteth of two parts The first concerneth the place of Gods worship concerning which she desired to be resolued and that is set downe in the 21. verse which we finished the last day The second concerneth the worship it selfe about which she mooued her question namely the ceremoniall worship that was done to God in Ierusalem and mount Gerizim and this part of his answer is contained in this part of the verse that I haue now read and those two that follow it The summe and effect of this part of his answer is this that though the worship which the Iewes did to God were farre better then that of the Samaritans yet this ceremoniall worship about which she is now so inquisitiue whether it were that that the Iewes vsed or that that the Samaritans vsed was not so much to be esteemed as she conceiued but should shortly be abolished and in stead thereof another forme of Gods worship should be established which should not consist in ceremonies and shadowes that suited so well with our carnall and corrupt nature but should be spirituall as best agreeing with the nature of God and should haue in it the truth and substance of all that which was figured and shadowed in those ceremonies So that these three verses diuide themselues into two parts 1. A commendation of that outward worship of God that the Iewes vsed in comparison of that of the Samaritans and that is set downe in this verse 2. A discommendation of that outward worship of God that the Iewes vsed in comparison of that which God would shortly establish in his Church and that is contained in the two verses following In this verse he commendeth the Religion and worship of God that the Iewes vsed and prefers it before that of the Samaritans by this argument because the Samaritans worshipped they knew not what But so did not the Iewes and that he prooues because saluation was of the Iewes The obscuritie that is in any of these words I will cleare and interpret it as I come to the handling of the Doctrines that arise out of them 1. Then we are to obserue here that our Sauiour saith they worshipped they knew not what How could that be seeing 1. They knew that they worshipped the true God euen the same God that the Iewes did For so say they to Zerubbabel Ezra 4. 2. Wee seeke IEHOVAH your God as ye doe Yea the Holy Ghost saith of them 2. Kings 17. 3. Thus they feared the Lord and appointed Priests out of themselues for the high places who prepared for them sacrifices in the house of the high places 2. They knew what manner of worship they gaue vnto him For they offered sacrifices vnto him Ezra 4. 2. They serued him as they were taught and directed by one of the Priests that had serued in Israel before they were caried away captiue by the Assyrians 2. Kings 17. 28. One of those Priests came and dwelt in Bethel and taught them how they should serue the Lord. What then doth our Sauiour meane to say they worshipped they knew not what Surely because they did not know him by his Word they did not worship him according to his Word Therefore they are said to worship they know not what This interpretation is grounded vpon that we shall finde written in 2. Kings 17. 34. They did after the old manner as verse 19. They neither feared God nor did after their ordinances nor after their customes nor after the Law nor after the commandement which the Lord commanded the children of Iacob On the other side because the Iewes had the Word of God they knew God by his Word the worship they did to him was appointed by his Word Therefore are they said to worship what they knew And this interpretation is further confirmed by the words that follow Saluation is of the Iewes For what meanes he by saluation Surely the Word the Doctrine and meanes of saluation as it is also called Heb. 2. 5. How shall we escape if wee neglect so great saluation This was the chiefe Prerogatiue the Iewes had aboue others So that these words saluation is of the Iewes are the very same in effect with that which the Prophet Esay hath Esay 2. 3. The Law shall goe from Zion and the Word of the Lord from Ierusalem So that the first Doctrine we are to learne is this That no man can know or serue God aright without the direction of his Word The Doctrine hath two branches 1. No man can know God aright nor conceiue rightly of him but by his Word 2. No man can serue or worship God aright without the direction of his word 1. The God which ignorant men and such as are not instructed by his word doe serue is not a true God but an Idoll and fancie of their owne Psal. 76. 1. God is knowne in Iudah On the other side it is said of all naturall men Gal. 4. 8. But euen then when ye knew not God ye did seruice vnto them which by nature are not Gods So it is said of the tenne Tribes 2. Chron. 15. 3. Now for along season Israel hath beene without the true God because they had beene without a Priest to teach and without the Law True it is God makes himselfe knowne not to his Church onely by his Word but to all the world by his workes Men cannot open their eyes or look any way but they may see him in his works Rom. 1. 20. The inuisible things of him that is his eternall Power and God-head are seene euer since the Creation of the World being considered in his workes Yea he saith of all the Gentiles that vers 21. they knew God and verse 19. that which may be knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them So that there is no man liuing but he hath euen by nature some knowledge of the true God in him But this is not the true knowledge of God it is not a comfortable and sauing knowledge of him Sundry notable differences may be obserued between the knowledge of God men attaine to by the light of nature or by the creatures and that which is attained to by the Word
1. That serues to make men onely without excuse and cannot bring them vnto saluation Rom. 1. 20. But this is all-sufficient to make men wise vnto saluation 2. Tim. 3. 15. and therefore is called saluation heere and Iam. 1. 21. it is said to be able to saue the soule Secondly that light is as a dimme light that knowledge is darke and obscure and vncertaine notwithstanding this knowledge they haue of him by his creatures and the light of nature men haue many strange conceits of God and know not what to thinke of him Rom. 1. 21. Though they knew God yet they became vaine in their imaginations and their foolish hearts were full of darkenesse But the Word reuealeth God vnto vs so cleerely and so certainely that the simplest may know him Psal. 19. 7. The testimony of the Lord is sure and giueth wisedome to the simple Thirdly the knowledge of God that is gotten by the creatures hath no power to change and reforme the heart Rom. 1. 21. When they knew God they glorified him not as God neither were thankefull but the knowledge of God that is gotten by the Word hath power to conuert the soule Psalm 19. 7. Fourthly the knowledge of God that is gotten by other meanes brings no comfort nor ioy to the soule but worketh in it rather a slauish feare of him Eccl. 1. 14. I haue seene all the workes that are done vnder the sunne and behold all is vanity and vexation of spirit and verse 18. in much wisdome there is much griefe and he that increaseth knowledge increaseth sorrow but the knowledge of God wee attaine to by the Word reioyceth the heart so as the better we know him the more comfort we haue in him Psal. 19. 8. 10. So that you see now the first branch of the Doctrine confirmed vnto you that no man can know God aright know him to his comfort know him to his saluation but by his Word The second branch of the Doctrine shall bee made as plaine vnto you that no man can worship God aright but by the direction of his Word No seruice can please God but that that is done by direction and in obedience to his Word When the Lord had forbidden his people to serue him as the Cananites had done he adds Deut. 12. 32. Whatsoeuer I command you take heed you doe it thou shalt adde nothing thereto nor take ought there-from that is doe neither more nor lesse in my seruice then I haue appointed Say that we doe that in his seruice which he hath not forbidden yet if he hath not commanded it we highly offend him as is plaine in the case of Nadab and Abihn They offered strange fire before the Lord which hee commanded them not and there went out fire from the Lord and deuoured them Leuit. 10. 1 2. When the Tabernacle was to bee built Moses though a wise and holy man was not to bee trusted with any thing but straitly charged Heb. 8. 5. See said hee that thou make all things according to the patterne shewed to thee in the Mount This charge was foure times repeated Exod. 25. 9. 40. and 26. 30. and 27. 28. And it is said when all was done Exod. 39. 43. Moses beheld that they had done all in euery point as the Lord commanded and hee blessed them So when mention is made that Salomon set the courses of the Priests and singers and of the Porters for the House of God least we should thinke he did it of his owne head his warrant is set downe and it s expresly said For so was the commandement of Dauid the man of God 2. Chron. 8. 14. And yet more plainely 2. Chron 29. 25. When Hezekiah appointed the Leuites to vse in the Church of God Cymbals and Viols and Harps least we should thinke he tooke vpon him to appoint any thing in Gods seruice it s said Hee did it according to the commandement of Dauid and Gad the Kings seer and Nathan the Prophet For the commandement was by the hand of the Lord and by the hand of his Prophets See how precise God would haue vs to bee in sticking close to the direction of his Word in the matter of his worship Yea it is certaine when we doe him any seruice that he hath not appointed vs in his Word we serue not him but we serue an Idol This is plaine here in the example of the Samaritans they intended to worship the true God 2. Kings 17. 32. Ezra 4. 2. And yet it is said they did not worship the true God 2 King 17. 34. What did they worship then surely an Idoll of their owne braine They worshipped they knew not what Why so Because they made not the Word the rule of their worship but the custome of the countrey 2. King 17. 34. 40. Yea while men thinke they serue the Lord they serue the diuell if the worship they doe to God be not grounded vpon his Word This is plaine in three examples 1. It is certaine the Gentiles as they had some knowledge of the true God Rom. 1. 21. so in all their superstitions they intended to worship him For so Paul tells the Athenians hee preached no other God to them but the same whom they did worship Acts 17. 23. Yet it is said of them 1. Cor. 10. 20. They worshipped diuells and not God Why because they worshipped him ignorantly and not according to his Word Acts 17. 23. they serue the vnknowne god 2. Aaron and the Israelites intended to worship the true God in the similitude of the golden Calfe as is plaine Psal. 106. 20. They changed their glory into the similitude of an Oxe that eateth grasse And Nehem. 9 â—…8 This is the God said they that brought thee out of the land of Egypt and Exod. 32. 5. Aaron made an Altar before it and proclaimed To morrow shall bee an Holyday to IEHOVAH And yet the Lord for this chargeth them that they had offered a burnt offering to the diuell Leuit. 17. 7. Why Because they were turned out of the way that he had commanded them They swerued from the direction of his Word Exod. 32. 8. they haue turned quickly out of the way which I commanded 3. The tenne Tribes intended to worship the true God when they erected the two calues euen the same God that was worshipped at Ierusalem 1. Kings 22. 28. Behold O Israel thy gods that is the similitude of thy gods that brought thee out of the land of Egypt And yet the Holy Ghost saith they serued the diuell 2. Chron. 11. 15. He ordained him Priests for the high places and for the diuells and for the calues that hee made And why Because they worshipped him not according to his Word 2. Chron. 15. 3. Israel hath beene without the true God Why Because without a Priest to teach and without the Law The Reasons of the Doctrine are these 1. For the first branch No man knowes the Father but the Sonne and hee to whom the
worke is to be ascribed wholly vnto God the Word is but the instrument that God is pleased to vse in this worke God onely is our Sauiour 1. Tim. 2. 3. 2. Neither is it as a naturall instrument that hath vertue in it selfe to regenerate or saue as food hath to nourish and a medicine to heale the bodie but onely as a toole God is pleased to vse in this worke So that as the excellentest toole the Ioyner hath or vseth can worke nothing vnlesse his hand goe with it and worke with it So is it in this case The Word saues and regenerates men not by any naturall vertue that is in it but onely by a supernaturall power it receiues from God the weapons of our warfare are mighty through God 2. Cor. 10. 4. Nay the Word it selfe say it be deliuered in the Ministry of a man that hath the most excellent gifts is not able to worke the least measure of sauing grace in the heart of any A man would thinke it was no great degree of grace in Lydia that shee attended to the thing that Paul spake yet could not the word that Paul spake though he had such excellent gifts worke so much but God opened her heart Acts 16. 14. To come to Christ is the least measure and degree of sauing faith yet could not the word that Christ himselfe spake as he was man mooue a soule so farre this is the onely worke of God No man can come to mee vnlesse my Father draw him Iohn 6. 44 45. I haue planted saith Paul and Apollos watered but God gaue the increase 1 Cor. 3. 6. The Preacher if he desire his Ministry should doe good had need to crie to God for his helpe and the hearer if he desire to profit by the Word had need to cry to God to make his Word effectuall to his saluation Therefore Christ when he was to send forth his Apostles spent a whole night in praying to God for his blessing vpon their Ministry Luke 6. 12. And doubtlesse one chiefe cause why the Word saues so few is this that men rest too much vpon it and cry not earnestly to God that he would blesse it and make it effectuall in their hearts This being so it may be demanded why the Word should be called the Word of life the Kingdome of God the saluation of men The Reasons why these glorious titles are giuen vnto it by the Holy Ghost are these 1. Because it is the onely meanes the Lord hath sanctified to worke sauing grace in his elect and to bring them to eternall life Though where this cannot be had he doth saue by other meanes or without meanes as pleaseth him yet hath he not said nor reuealed that he will saue men by any other meanes then this which caused the Apostle to mooue that strange question How shall they belieue on him of whom they haue not heard or how shall they heare without a Preacher Rom. 10. 14. And to pronounce of all that are strangers from the couenants of promise that they haue no hope of saluation Ephes. 2. 12. 2. Though men may haue many good things in them without the Word the Gentiles which haue not the law doe by nature the things contained in the Law Rom. 2. 14. yet sauing grace such good things as may bring a man to saluation none can attaine to ordinarily but by the Word for that 's the incorruptible seed whereby we are regenerated 2. Pet. 1. 23. 3. Though there be many other meanes of saluation besides this yet all the rest receiue their force and vertue from this nothing can doe vs good without this 1. Meditation of the workes of God must be acknowledged to be a good meanes of grace and so of saluation Dauid made great vse of it to further himselfe in grace Psal. 8. 3 4. But no man can profit by that till he haue first profited by the Word Make mee to vnderstand the way of thy precepts and I will meditate in thy wondrous workes Psalm 119. 27. 2 Affliction is a great furtherance to our saluation Hee chasteneth vs for our profit that we may be partakers of his holinesse Heb. 12. 10. But it can doe vs no good till it be sanctified to vs by the Word Psal. 94. 12. Blessed is the man whom thou chastisest O Lord and teachest him in thy Law 3. The Sacraments are great helpes to our saluation 1 Pet. 3. 21. Baptisme saueth vs. The Bread that we breake is it not the Communion of the body of Christ 1. Cor. 10. 16. but they haue all their efficacie from the Word Christ sanctifieth and cleanseth his Church by the washing of water through the Word Ephes. 5. 26. and that was the cause why Paul in that Congregation that was assembled principally for the celebration of the Lords Supper spent so much time in preaching Asts 20. 7. 4. Prayer is an excellent meanes of saluation Whosoeuer shall call vpon the name of the Lord shall bee saued Rom. 10. 13. But no man can pray with comfort till the Word hath wrought with him How shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard Rom. 10. 14. Till the Lord hath first said to a man by his Word thou art my childe he can neuer say to God in his prayer thou art my father Zach. 13. 9. I will say it is my people and they shall say the Lord is my God 2. Because it is euer powerfull God euer vseth to make it effectuall vnto the saluation of his Elect. This may appeare in two points 1. Though it be sometimes sent in iudgement and to be a sauour of death vnto death in some Goe and tell this people heare yee indeed but vnderstand not and see yee indeed but perceiue not Make the heart of this people fat c. Esay 6. 9 10. yet was it neuer sent to any place onely in iudgement onely to harden but to worke the saluation of some When God sent Paul to Corinth and continued his liberty there but one yeare and an halfe The reason is giuen Acts 18. 10. That God had Much people in that place The like wee shall finde noted of all places the Apostles preached in that some were conuerted by them in euery place 2. In Gods Elect it will certainely be effectuall to their saluation as many as were ordained to eternall life beleeued Acts 13. 48. And though not at the first yet it will be effectuall one day as the doctrine that Iohn the Baptist taught became effectuall in sundry of his hearers after his death and not before Iohn 10. 41 42. And when this will not saue and conuert nothing will be able to doe it If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead Luke 16. 31. Therefore is so much spoken of the power and efficacie of the Word that it is liuely
the persecution which rose about Stephen trauelled as farre as Phenice and Cyprus and Antioch preaching the Word to none but vnto the Iewes onely Yea Paul and Barnabas though they went vnto the Heathen Gal. 2. 9. yet in euery place where they came they first offered their Ministry and preached vnto them Acts 13. 5. and 14. 1. and 17. 1 2 17. and 18. 4. And if they had not reiected it it had neuer beene preached to the Gentiles Acts 13. 46. It was necessary that the Word of God should first haue beene spoken to you but seeing yee put it from you loe we turne to the Gentiles Rom. 11. 11. Through their fall saluation commeth to the Gentiles and verse 28. Concerning the Gospell they are enemies for your sake The poore the maimed the halt and the blinde had neuer beene admitted to the feast if the guests that were first bidden and for whom the feast was prepared had not refused to come Luke 14. 21. 2. As the Gospell was first offered to them so though many of them reiected it yet they were the first that imbraced it The first Church that euer receiued the Gospel the Doctrine the Sacraments the discipline of the New Testament was the Church of the Iewes it is the power of God vnto saluation to euery one that beleeueth to the Iew first Rom. 1. 16. yea you shall not finde any one place where the Apostles preached with so great successe and increase of the Church as they did at Ierusalem and among the Iewes Acts 2. 41. 44. 3. All the Churches of the Gentiles conformed themselues vnto the Church of the Iewes and esteemed the Church at Ierusalem as the mother Church and gaue speciall honour and respect vnto it To the Church at Ierusalem as to the mother Church and chiefe Church in all the world other Churches were wont to resort for their direction and for the deciding of such controuersies as did arise amongst them Acts 15. 2. So when Agabus had signified to the Church at Antioch what a dearth would come vpon the whole world Acts 11. 28. The Disciples determined to send reliefe to the brethren in Iudea verse 29. Why to them rather then to any other Surely because of the chiefe respect they knew was due to that Church aboue all others See the like care in the brethren of Macedonia and Achaia Rom. 15. 26. And marke the reason that is giuen verse 27. Their debters they are Why so because they receiued the Word and worship of God from them 4. Yea all the Churches of the Gentiles receiued the Gospell from the Church of Ierusalem and were deriued from that Church For euen as the Lord had foretold by his Prophets Psal. 110. 2. The Lord shall send the rod of thy power out of Zion And Esay 2. 3. The Law shall goe from Zion and the word of the Lord from Ierusalem so was it fulfilled For as the Apostles that conuerted the Gentiles were all Iewes so in Ierusalem they receiued the gift of the Holy Ghost whereby they were fitted to instruct the Gentiles Acts 1. 4. And it is expresly noted that from Ierusalem they all went that first carried the light of the Gospell to the Gentiles Acts 8. 4 5. and 11. 19 20. 5. All the Gentiles that beleeued ioyned themselues to the Church of the Iewes and became members of it Thus it was prophesied that they should doe by Noah Iapheth should dwell in the tents of Sem Gen 9. 27. And by Ezekiel Ezek. 16. 61. Thou shalt receiue thy sisters Sodome and Samaria vnder which two are comprehended all the Gentiles thine elder and thy younger and I will giue them to thee for daughters And by Zacharia Ten men shall take hold out of all languagues of the nations euen shall take hold of the skirt of him that is a Iew saying Wee will goe with you for we haue heard that God is with you Zach. 8. 23. This Paul saith was fulfilled Rom. 11. 17. Thou being a wild Oliue art grafted in amongst them and verse 24. Thou art contrary to nature grafted into a good Oliue tree 3. Before the second comming of Christ the Iewes shall be conuerted and become a most famous Church againe and they shall bee the meanes of the saluation of all the Elect that shall remaine to be conuerted among the Gentiles This Doctrine the Apostle plainely teacheth Rom. 11. 25 26. I would not brethren that ye should bee ignorant of this mystery that blindnesse in part is happened to Israel vntill the fulnesse of the Gentiles bee come in and so all Israel shall be saued c. 1. Obstinacy is in part come vpon Israel not a totall nor finall obstinacy 2. Till the fullnesse of the Gentiles be come in 3. And so all Israel shall be saued 4. He calls this a mystery because no man can conceiue how it should be 5. He would not haue the Gentiles ignorant of it And when once they shall thus haue receiued the Gospell againe then shall saluation againe be deriued from them vnto the Gentiles they shall be a meanes of the conuerting such of the Gentiles as shall remaine to be conuerted and such as were before conuerted they shall draw to greater purity and zeale then euer they had before This the Apostle teacheth if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulnesse If the casting away of them bee the reconciling of the world what shall the reconciling of them bee but life from the dead Rom. 11. 12 15. This is that which is foretold Esay 60. 3. The Gentiles shall walke in thy light and Kings at the brightnesse of thy rising vp and verse 5. The forces of the Gentiles shall come vnto thee And the Apostle Iohn speaking of this new Ierusalem saith Apoc. 21. 24. The people that are saued shall walke in the light of it and the Kings of the earth shall bring their glory and honour vnto it You see then this Doctrine confirmed vnto you that in all these three seuerall ages as it were and conditions of the Church saluation hath heretofore and shall hereafter euer come from the Iewes and from them it hath beene and shall be deriued vnto the Gentiles Now the reason why God vouchsafeth this honour to that Nation is to be considered and surely if we consider well of the matter wee may wonder at it For 1. Neuer was there any Nation vpon earth more vnworthy of this honour then the Iewes neuer any that did more prouoke God specially since the comming of Christ in the flesh They both killed the Lord Iesus and their owne Prophets and haue persecuted vs and they please not God and are contrary to all men Forbidding vs to speake to the Gentiles that they might bee saued to fill vp their sinnes alway for the wrath is come vpon them to the vttermost 1. Thess. 2. 15 16. 2. Neuer was there any
10. which on the other daies they are not 3. It is not to be denyed but some Christians may and ought to spend more time in the exercises of Religion then other some Such as are of wealth and ability to liue of themselues are more bound to frequent the publike exercises on the weeke day then poorer men Such as by their callings haue more leisure and freedome from worldly employment then such as haue more necessary and important businesse Of rich men it may be said There is a price put into their hands to get wisedome Pro. 17. 16. That maketh the Apostle speake as he doth of the priuiledge that the single person hath aboue the marryed the vnmarried man careth for the things that belong to the Lord how hee may please the Lord The vnmarried woman careth for the things of the Lord that shee may bee holy both in body and in spirit 1. Cor. 7. 32 34. and the widow also shee that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day 1. Tim. 5. 5. Whereas verse 14. Other women haue other imployments Such a widdow was Anna Luke 2. 37. she departed not from the Temple but serued God with fasting and prayer night and day Lecture the one and fiftieth Aprill 24. 1610. IOHN IIII. XXVIII XXIX IT followeth that we come now to shew what is to be said for the defence and encouragement of those men that not contenting themselues to serue God vpon the Sabbath do vpon the weeke daies leaue their worldly businesse and spend much time in Gods worship And that I will deliuer for the better helpe of your memory and mine owne in fiue principall and chiefe points 1. Euery Christian is bound to serue God not vpon the Sabbath onely but to spend some part of euery day in Gods worship This was signified in the Law 1. When God commanded there should be a morning and euening sacrifice offered euery day Exod. 29. 39. And the King is commanded notwithstanding all his weighty imployments to reade some part of Gods Word euery day Deut. 17. 19. and that we should pray euery day it is euident by the fourth petition of the Lords pray Therefore we reade that Gods seruants did set themselues certaine times for prayer euery day and obserued them precisely Psalme 55. 17. Dan. 6. 16. and yet both these were men that had much businesse Reasons for this are these 1. Though the Sabbath in a speciall sort be called the Lords day yet is euery day his too Psal. 74. 16. Therefore as the Apostle prooues we must glorifie and serue God with our bodies as well as our soules because they are both his 1. Cor. 6. 20. so may we prooue that God is to be serued euery day as well as on the Sabbath day because euery day is his 2. If we do not by this meanes euery day stirre vp quicken and nourish Gods grace in our selues The deceitfulnesse of sinne and Sathan and worldly occasions will by little and little harden vs and steale away our hearts from God security will creepe vpon vs before we be aware Heb. 3. â—…3 And the more dealings a man hath in the world the greater cause he hath to feare this That is the reason that is giuen why the Lord will haue the King to read euery day Deut. 17. 20. That his heart bee not lasted vp and that he turne not from the commandement 3. The little time spent in Gods seruice euery day will bring Gods blessing vpon the whole day and vpon the businesse and occasions of that day As the first fruits that Gods people gaue to him brought his blessing vpon all the rest Deut. 26. 10 11. It is that that giueth vs a sanctified vse of the day and of all the comforts of it of our owne labours and of the labours of our seruants 1. Tim. 4. 5. So that when a man shall remember how many houres in euery day he hath spent in sleeping eating drinking and sporting and how few houres yea minutes of the day he hath bestowed on the Lord and on his owne soule he shall haue cause to complaine as Iob 7. 6. My dayes are swifter then a Weauers shuttle and are spent without hope 2. It is lawfull to haue publike assemblies to keepe Lectures and Exercises not on the Sabbaths onely but on other daies also and for Gods people to frequent them This is euident in the practise and example of the Primitiue Church and of our Sauiour himselfe It is spoken to the praise of Gods people in the Primitiue Church that they continued daily with one accord in the Temple Acts 2. 46. And Luke 19. 47 Christ taught daily in the Temple and had a great audience verse 48. All the people hanged on him and 21. 37 38. In the day time he taught in the Temple and at night hee went out to the mount of Oliues and in the morning all the people came to heare him in the Temple Mar. 8. 13. We read that a very great multitude had followed him and continued with him three daies and some of them came from farre so that besides those three daies they spent some good time in comming to him and going backe If it had not beene lawfull to keepe Lectures and exercises vpon weeke dayes doubtlesse he would not so vsually and often haue preached on those dayes and if it had not beene lawfull for Gods people of all sorts to frequent them surely he would not haue suffered them to doe it he would haue reprooued them for it So that he that shall reprooue or deride or blame Gods people for this out of doubt he hath not the spirit of Christ in him 3. Though no man be so expresly and particularly commanded to goe to Sermons on the weeke day as on the Sabbath yet all that are able to doe it whose necessities will permit them are as well bound to goe to Sermons on the weeke day as on the Sabbath God requires more seruice of euery man then he hath expressely and particularly commanded Besides the sacrifices that God had expresly commanded there were free offerings vnder the Law which men of their owne voluntary will did bring vnto God Leuit. 1. 3. and 7. 16. None were expresly commanded to goe vp to Ierusalem at the three feasts but onely the males Exod. 34. 23. nor among the males any that were vnder 20. yeares of age for such onely were wont to be numbred Exod. 30. 4 and yet we finde that Elkanah was wont to take with him all his family his wiues his sonnes and daughters euery yeare to those feasts 1. Sam. 1. 4. 21. So did the blessed Virgin euery yeere keepe the Passeouer at Ierusalem with her husband And our Sauiour himselfe when he was but twelue yeares old was wont to goe with them Luke 2. 41 42. If any shall obiect and say that God alloweth no will-will-worship but hath straightly charged vs in his worship
condemnation If 〈◊〉 saith the Apostle 1. Pet. 4 11. let him speake as the oracles of God 〈◊〉 is vsually a slander Many will obiect against the Preacher thus I know he meant me yea he soâ—…spake as many in the Church knew hee meant me and what call you this but malice if he had loued me he would haue told me in priuate To these men I say 1. A Minister is not bound in reproouing sinne to beate the ayre but he may in his reproofes meane and intend to touch such as heare him yea it is his duty to bring his doctrine home as particularly as he can to the conscience of euery one that heares him like a good steward to giue vnto euery one his owne portion Luke 12. 42. 2. Admit he had spoken out of malice yet if he haue spoken nothing but vpon good warrant of Gods Word and thy heart be so disquieted by it surely thy case is fearefull Gods people haue euer beene wont to finde comfort in his Word euen in that part of it that hath most galled them by discouering to them their sinnes Let the righteous smite me saith Dauid Psal. 141. 5. it shall be a kindnesse and let him reprooue me it shall be as an excellent oyle And thy heart tells thee thou feelest no comfort in it but it vexeth thee so that were it not for such and such an alehouse where thou mayest finde company of thine owne minde that will take thy part in railing and scorning of the Preacher thou shouldst not know what to doe surely thy case is fearefull If thou hadst any grace in thy heart the Word of God would not be so bitter vnto thee Doe not my words saith the Lord Mic. 2. 7. doe good to him that walketh uprightly Doe they not doe him good at the heart do they not cheere and comfort him and because thou maist the better discerne of thine owne case in another mans person then in thine owne I will shew thee in a few examples what thy state is Cain was such a one as thou art for he because he could not be as well accepted as well thought on for his Religion as his brother was Gen. 4. 5. went away from Gods worship in a rage and hiâ—… countenance fell downe Ahab was such a one as thou art for he because Eliah and Micaiah dealt faithfully with him in their Ministry and effectually discouered to him his sins went neuer from their Ministry but with a discontented and vexed heart he counted them his enemies and hated them 1. King 21. â—…0 and 22. 8. The man that was possessed with a Legion of diuels was in thy case for he being in the Synagogue where Christ preached was tormented by his Ministry Luke 4. 33 34. Mar. 5. 79. Though Christ had not spoken to him in particular euer a word or once medled with him Finally the cursed Iewes that stoned blessed Stephen to death were in thy case for when they heard Stephen Acts 7. 54. They were cut to the heart and they gnashed vpon him with their teeth Lastly this serueth to discouer the sinne of such as are alwaies discontented with the length of the Sabbath and grudge that the Lord should haue one whole day in a weeke allowed vnto him That would haue the Sabbath day but foure houres long at the most euen no longer then the time is that is spent at Church vpon that day That say in their hearts as Amos 8. 5. When will the Sabbath be done that wee may set forth wheat making the Ephah small and the Shekell great and with them Mal. 1. 3. Behold what a wearines is it What a tedious thing is it to keepe a Sabbath for a whole day whereas God hath expresly commanded Exod 20. 10. That on the seuenth 〈◊〉 should doe no manner of worke but keepe it holy vnto him 〈◊〉 giuen sixe dayes to doe all that we haue to doe in and euen on the Sabbath on his owne seuenth part of the weeke allowed vs to doe workes of present necessity And what is the true cause why the Sabbath seemes to vs so long a day aboue any other Surely because we take no delight in it nor in the workes and duties of it we doe not call the Sabbath a delight as we ought to doe Esay 58. 1â—… The second Vse that this which we haue heard of the second property of 〈◊〉 zeale serueth vnto is to exhort all Gods seruants to striue against that vncheerefulnesse that they are so much subiect vnto and to labour to serue God with ioy and gladnesse of heart Say vnto thy soule as Dauid did Psal 42. 11. Why art thou so heauy O my soule and why art thou so disquieted within me Know thou that euen when thou hast most cause to be humbled and deiected in thy selfe through any affliction either outward or inward yet euen then thou art bound to striue against thy vncheerefulnesse when thou goest to doe any seruice vnto God euen in thy trembling thou shouldest reioyce Psal. 2. 11. Consider with thy selfe how great reason thou hast to doe so 1. No seruice pleaseth God so well as that which his people doe performe cheerefully and with ioy Deut. 28. 47 48. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things therefore thou shalt serue thine enemies which the Lord shall send against thee 2. The Lord is not so strict and seuere as to reiect the seruice that with a good heart we doe vnto him for the infirmities and failings that he doth discerne in it but delights in it notwithstanding Let me heare thy voice for sweet is thy voice Cant. 2. 14. And this is a iust cause of encouragement to all that feare God not onely to doe seruice vnto him but to doe it cheerefully and with gladnesse of heart As for me saith Dauid Psal. 5. 7. I will come into thy house in the multitude of thy mercy and 130. 3. 4. If thou Lord shouldst marke iniquities O Lord who should stand But there is forgiuenesse with thee that thou maist be feared 3. Thou hast cause to doubt the soundnesse of thy heart if thou canst finde no sweetnesse nor comfort in Gods Word and worship for of the godly and vpright-hearted it is oft noted that the Word of God was sweeter to them then the hony or the hony combe Psalme 9. 10. That they reioyced because with an vpright heart they had offered willingly vnto the Lord 1. Chron. 29. 9. The righteous shall be glad in the Lord and shall trust in him and all the vpright in heart shall glory Psal. 64. 10. Lecture the eight and fiftieth Iuly 17. 1610. IOHN IIII. XXXII XXXIV FOlloweth the third Property of true zeale to be obserued in this example of our blessed Sauiour He that hath true zeale reioyceth in the zeale and forwardnesse of others For this was as we heard one cause that made our Sauiour to forget both hunger
time he had seldome or neuer preached as is plaine by that we finde from that time after this his comming into Galile Iesus began to preach Matth. 4. 17. and making choice of Galile rather than of Ierusalem or all Iudea to exercise his Ministry and spend most of his time and labour in passeth by Nazaret and refuseth to make choice of that place to preach or liue in Yea it is twice recorded that he passed by Nazaret here in this place when he went to Cana and againe Matth. 4. 13. when he went to Capernaum We reade indeed that once he preached at Nazaret Luke 4. 16. but it was but once he made no abode there and that one Sermon was made not so much in mercy as in iudgement to make them without excuse as appeareth by the answer hee makes to a secret obiection they might make against him Luke 4. 25 27. Which was in effect as if hee should haue said vnto them I am not sent to you God hath forbidden me to preach vnto you Secondly But why did he thus leaue and shunne Nazaret his owne Countrey which he did doubtlesse owe more duty vnto than to any other place For it is certaine euery man owes a duty to the place of his birth and specially of his education and dwelling in respect of the many blessings of God he hath receiued there therefore also euery City and Towne in Israel was called a mother in Israel 2. Sam. 20. 19. In respect hereof the light of nature hath taught men that euery mans Countrey may challenge some right and interest in whatsoeuer gifts or abilities God hath giuen vnto him See what an affection the Apostle expresseth towards his Country-men he calls God to witnesse that he had great heauinesse and continuall sorrow in his heart to see their blindnesse and obstinacy Rom 9. 12. his hearts desire and prayer to God for them was that they might be saued Rom. 10. 1. And doubtlesse Christ loued his own Country as dearely as euer any good man did and more too All good affections were in him in farre greater perfection than in any of vs. What was then the cause why he shewed so little respect now vnto his own Country Was it the basenesse and obscurity of that place No verily For for ought we can reade in the Scripture or any other Author it was euery whit as populous and of as good note as either Cana or Capernaum or Corazin or Bethsaida Yea it had this honour aboue all the Cities either in Galile or Iudea that he had dwelt so long there and bore his name in part from that place Was it then for any notorious wickednesse that did abound in that towne more than in any other towne in Galile Surely â—…o such thing is recorded of it but for ought we can reade it was as ciuill a place as any other that Christ conuersed most in True it is that on a time after he had preached there they thrust him out of their City and would haue throwne him downe headlong from the top of an hill Luke 4. 29. but that was long after this time as will appeare if we well obserue what is written whatsoeuer we haue heard done in Capernaum doe also here in thy country Luke 4. 23. he had done many miracles in Capernaum before that time The onely true cause why he passed by Nazaret and refused to exercise his Ministry there was because he knew he could haue no honour there as it is plainely said here verse 44. Hee himselfe without the disswasion of any had testified that is with great earnestnesse and compassion affirmed to his Disciples as they had had speech of that matter in thâ—… iourney that neither he nor any other Prophet could haue any honour in his owne Countrey Now these two points being thus obserued in the Text the Doctrine that ariseth from hence for our instruction is this That there is an honour due vnto euery true Prophet and Minister of God and the Lord holds all such vnworthy of the comfort of his Gospell as will not honour his Prophets There be two branches as you see of the Doctrine and we will confirme them distinctly and seuerally 1. That it is the will of God that his people should honour his Prophets and Ministers See the proofe for this out of the Old Testament Iudges 13. 17. Manoah asketh the Angell that brought him word of the birth of Sampson whom he tooke to be a Prophet and Messenger of the Lord what his name was and giueth this for the reason that when his sayings were come to passe and so they should proue that he was a true Prophet indeede they might honour him And Lam. 4. 16. it is noted for a foule sinne and signe of maruellous confusion that they reuerenced not the face of the Priests Plaine places also there be for this in the New Testament 1. Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour especially they that labour in the Word and Doctrine So no man taketh this honour vnto himself but he that is called of God Heb. 5. 4. hold such in reputation Phil. 2. 29. 2. The second branch of the Doctrine is also euident The Lord holdeth all such vnworthy of the comfort of his Gospell that will not esteeme of nor honour his Prophets For this point also I will bring you two plaine places out of the Old Testament and two out of the New When the causes are laid downe 2. Chron. 36. for which God depriued the Iewes of his Word and Worship this is reckoned for the chiefe verse 16. They mocked the Messengers of the Lord and misused his Prophets And Hosea 4. 4. the Lord threatning this fearefull iudgement to the Iewes that they should haue none to rebuke or reprooue them for their sinnes he giueth this for the reason of it For this people are as they that rebuke the Priest Two plaine places also there are in the New Testament for this Matth. 21. 43. when our Sauiour prophesieth that the Kingdome of God should be taken from the Iewes he giues this for the chiefe reason of it which had beene mentioned by him in a Parable in the former Verses specially verse 35. viz. the indignities they had offered to Gods Prophets and Messengers And Matth. 23. 39. when he had threatned them of Ierusalem that whereas he had often preached vnto them and sought their conuersion in as louing and carefull a manner as the Hen gathereth her Chickens vnder her wings now he would leaue them and they should see him no more till the day of iudgement he alledgeth no particular sinne for the cause of this but the dishonour and contempt they shewed vnto the Prophets verse 37. Before I come to the Reasons of this Doctrine let me entreate you to obserue with me what account the Lord maketh of the honour of his Prophets and how highly he is displeased with the dishonours and indignities that haue
204. The knowledge euen of the vnregenerate if they belong to God is a great aduantage vnto them 205. Who know Christ lesse regard the world 238. Knowledge sanctified notes thereof 238 239. The benefit of such as desire knowledge 360. L. Liberty The true knowledge of our Christian libertie in the vse of things indifferent is a great helpe against vnnecessary heauinesse and sorrow 439 440. Lectures On the weeke day are lawfull ◅42 Loue. Loue of the regenerate 480. Loue of the people is true when they make vse of their Ministers gifts and will be direrected by them 319. To loue and countenance a Minister but not to heare him may procure a temporall reward but no sound comfort 321. M. Masters of families They should see that their whole family ioyne with them in Gods worship 123. How they should gaine loue and reuerence from their seruants 496. Matrimony Second marriages are lawfull 7◅ Though Marriage be not necessary for all for some it is 94. Meanes The Lord doth oft both prepare mē to grace confirme them in it by other meanes besides his word 417. Of grace not to bee despised because they seeme weake and contemptible 32. Both the giuing of them and the successe of them depends only on the good pleasure of God 250. 253. To sin against the meanes of grace greatly aggrauates sin 422. Melancholy Wee are bound to striue against the passion of it 434. The best meanes to preserue vs from the danger of it see sorrow Mercy of God The hainousest sins of the Elect hinders not God from calling them 95. He thinkes neuer the worse of them for their old sins after their conuersion 96. 97. He reiects not their seruices for the corruptions that cleaue to them 97 98. 192. He causeth their fow lest sins to turne to their great good ◅8 The knowledge of it tends greatly to the comfort of the faithfull 99. He will not reiect his children for their infirmities but is therein very tender and respectfull towards them 452. Foure things in the Lords gracious disposition that should mooue vs to serue him willingly 463. Mercifulnesse We should learne to be mercifull by the example of our heauenly Father 100. Ministers They must do the work of their calling with a willing mind 261. Their mutuall agreement loue will much further the Gospell 299. Yet are we not bound to agree with or like of all but we may lawfully discountenance and publikely reproue some Ministers 300. 301. The difference in iudgement or practise about the Ceremonies should not alienate the affections of godly Ministers one from another ◅01 303. He must bee diligent and carefull to teach profitably 367. He must be faithfull and wherein that consists 367. 368. His life must be exemplary for piety 368. They had need be godly men 215. They should encourage their people to moue their doubts to them 227. What they should do when the people leaue them to heare others 271. Faithfull ones need not feare want but shall be sure of good reward 8◅ His chiefe care should be to see fruit of his labours how he may do that 284 289 290. The best haue been apt to be discouraged by the badnesse of their hearers 294. They must not enuie but esteeme louingly and reuerently of their brothers 297. How far they should seeke to agree together and how that may be wrought 299. 305. The Minister to which a man belongs is not to be forsaken 269. Ministers that are faithfull shall be rewarded 283. A faithfull Minister need not be couetous for the things of this life nor feare the malice or subtiltie of enemies 284. Ministers must labour to be fruitfull 289. Ministers encouraged by peoples forwardnes 293. A man may be a faithfull Minister and approued of God though his gifts be far inferiour to other of his fellow-labourers 309. Ministers ought not to be daunted in the presence of any wicked in the exercise of their Ministry 294. Ministers ought to carry themselues so as that they may deserue respect from the people 316. Ministers are bound to teach the whole councell of God 317. Corruptions may be in the deliuery of the truth but the Word hath no corruption in it 317. A Minister may tell his people of the duty they owe him and yet not be proud 317. Their faults may bee publikely and sharply reproued 300 ◅1 There is an honour due to euery true Minister 360. 375. The Lord makes high account of the honour that is done to his faithfull Ministers and is highly displeased with the contempt and indignities done to them 359. This should not puffe him vp but humble him 361. Foure degrees of honour due to them 362. They haue for the most part least esteeme in their owne country and amongst them that are neerest to them in birth and acquaintance 364. How they may get and maintaine reuerence in the peoples hearts 367 368. They should striue to apply them particularly to their hearers 373. They haue authority to reprooue sin in any man 106. 360. They must not be discouraged at the vnfruitfulnesse of their labours 3◅8 The people looke for angelicall perfection in them 366. The faithfull one shall bee sure to haue both honour maintenance and fruit of his labours 375. Comfort for them against the contempt of their calling and persons 376. The fearefull estate of such as despise or doe any indignity to them 359. 360. 376. Men shew respect to their Ministers and comfort them when they make vse of their gifts in priuate 319. Conceitednesse is a cause they do not 222. The Priests had their houses neere the Temple for this end 221. Ministry of the Word See Meanes Great is the necessity of it 278 279. A sound Ministry is the strength of a State 279 This of the new Testament is far more fruitfull then that was vnder the law 287 288 289. A great mercy to teach vs by men rather then immediatly or by Angels 107 ◅42 It is the saluation of men and why it is so called 2◅7 168. How it becomes effectuall 169. Whom God intends to saue he giues the ministry of the Word vnto and grace to profit by it 305 306. God hath been wont to make it effectuall in as many as hee meanes to saue within a short time after they haue first enioyed it 324 325. God neuer giues it to any people but hee makes it effectuall to saue some 376. 289. The ministry of the new Testament in regard of the profitablenesse of it to win soules is far more excellent then that of the old 287 The ministy of the Prophets prepared men to receiue the ministry of the Gospell 287. They that esteeme of the message esteeme of the messenger 309. Ministry effectuall 28◅ Ministry of the Word of great necessity 278. Miracles The chiefe end of them was not to conuert men but to gaine credit to the Word in their hearts and make them willing to heare 37. New formes of Gods worship
loued much better When a man will pretend a desire to be saued and yet will not leaue his whoring drunkennesse swearing prophaning the Sabbath but hates to be reformed in these and such like things shall we say he doth vnfainedly desire it No no they that seeke him with their whole heart will worke none iniquity but walke in his wayes saith Dauid Psal 119. 2 3. Contrarily the godlies desire is earnest Ye shall seeke me and find me saith the Lord Ier. 29. 13. when ye shall search for me with all your heart 2. They desire it not vnfainedly because they desire it not constantly but as by fits of an ague and flashes of lightning All their goodnesse is as the Prophet speaketh Hos. 6. 4. as a morning cloud and as the early dew it goeth away Contrarily the godlies desire is constant My soule breaketh saith David Psal. 119. 20. for the longing that it hath to thy iudgements at all times 3. They desire it not vnfainedly because they desire it not seasonably but put it off till the day of saluation and time God hath set for their conuersion be past when the Master of the house is risen vp and hath shut to the doore as our Sauiour speaketh Luk. 13. 25. Whereas that which a man desireth vnfainedly and earnestly he will seeke presently and without delay He whose soule thirsteth after God will seeke him early as Dauid speakes Psal. 63. 1. The Kingdome of God must be sought in the first place Mat. 6. 33. 4. They desire it not vnfainedly because they desire it onely out of the slauish feare of God and of his wrath When their feare commeth as a desolation and their destruction like a Whirlewind saith Salomon Pro. 1. 27. 28. then they call vpon God but he will not answer them they seeke him early but find him not Whereas the godly desire it out of loue to God and his grace principally as Dauid did so earnestly desire to dwell in Gods house that he might behold the beauty of the Lord Psal. 27. 4. And out of the loue he bare to him for his goodnesse 5. They desire mercy but not grace and freedome from their misery which is the fruit of their sinne rather then from their sinne which is the root of their misery They chuse iniquity rather then affliction as Elihu speaks Iob 36. 21. Whereas the godly desires as well grace and power to repent and to be deliuered from the power of sinne as mercy and fauour for the pardon of his sinne So did Dauid Psal. 51. 10. Create in me a cleane heart O God and renew a right Spirit within me Hearken vnto me saith the Prophet Esa. 51. 1. Ye that follow after righteousnesse Ye that seeke the Lord. No man seekes the Lord and his fauour aright but he onely that followeth after that is doth earnestly and with his whole endeauour seeke and desire to lead a godly life Lecture the third Feb. 14. 1608. IOHN IIII. X. FOlloweth now the third part of the Text viz. what the reason was she begged not of Christ this water of life She knew not that gift of God and who it was that said vnto her giue me drinke By that gift of God he meaneth himselfe as shall appeare in the Doctrine and the words following are an explication of these words As if he should say If thou knewest that gift of God that is if thou knewest who it is that saith vnto thee giue me drinke if thou knewest me thou wouldest haue asked c. In the words three things are to be obserued 1. That he calleth himselfe that gift of God 2. That he saith the cause why she asked not the water of life of him was for that she knew him not 3. That he saith if she had knowne him she would haue asked it of him First then in that our Sauiour cals himselfe that gift of God we learne That Christ is a gift of God yea the chiefe the greatest gift the principall fruit of his fauour that euer God gaue vnto men Many other excellent gifts he hath bestowed on men A wonderfull token of Gods loue to man it is that he made all the creatures whereof many are farre more glorious and excellent then himselfe for his vse This Dauid when he considered it wondered at Psal. 8. 1. 9. So the comfortable vse of his creatures and that gladnesse of heart he giueth vs in the enioying of them filling our hearts with food and gladnesse as the Apostle speakes Acts 14. 17. Is also a great gift of God and so Salomon cals it Eccl. 5. 18. And yet a greater gift then these it is that he makes vs partakers of the diuine nature and giues vs his spirit The Apostle cals this an vnspeakable gift that the Corinthians were able to yeeld a voluntary submission to the Gospell and to giue chearefully for the reliefe of the poore Saints 2 Cor. 9. 15. And Dauid when he saw how willingly the people had offered to the building of the Temple wonders at this grace and gift of God bestowed on them 1. Chro. 29. 14. Who am I saith he and what is my people that we should be able to offer willingly after this sort In a word the gifts of God vpon man and the tokens of his fauor to him are so many and so great as no man is able to expresse them Psal 40. 5. O Lord my God saith Dauid thou hast made thy wonderfull works so many that none can count in order to thee thy thoughts towards vs I would declare and speake of them but they are more then I am able to expresse Yet are none of them worthy to be named in comparison of this gift the giuing of his owne Sonne to vs is a farre more excellent gift and token of his loue then all the rest When the Prophet had spoken of the great ioy of Gods people Esa. 9 3. They haue reioyced before thee according to the ioy of haruest as men reioyce when they diuide a spoile He giues the reason of this ioy Verse 6. For to vs a Child is borne to vs a Sonne is giuen So the Apostle comparing Christ and the benefits we receiue by him with Adam and the dammage we sustaine by him Rom. 5. Calleth Christ oft the gift of God Verse 15. The gift is not so as the offence for if through the offence of one many be dead much more that grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many And Verse 17. For if through the offence of one death raigned through one c. So our Sauiour himselfe speakes of this as of the greatest loue that euer God shewed or could shew vnto man Ioh. 3. 16. God so loued the world that he gaue his onely begotten Sonne And the Apostle Iohn 1 Ioh. 4. 9. In this appeared the loue of God towards vs because God sent his onely begotten Sonne into the world that we might
Gods Word Yet because many are of that mind I will in few words endeauour to shew them the danger of this ignorance 1. He that wanteth the knowledge of Gods Word can neither haue true patience nor comfort nor hope in any affliction Rom. 15. 4. Through patience and comfort of the Scripture men come to true hope Experience teacheth this that all ignorant men like to Foelix Act. 24. 25. are apt to tremble when once the conscience is awakened at the very thought of death and iudgement That made Dauid say Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law As if he should say it is a great happinesse for a man that is in affliction to haue vnderstanding and to be instructed by the Lord in the knowledge of his Word 2. He that wanteth the knowledge of Gods Word is still in the power and dominion of Sathan as is plaine by that speech of Christ vnto Paul Act. 26. 18. I send thee saith he to turne them from darknesse to light and from the power of Satan vnto God In which respect also Satan is called Eph. 6. 12. the Ruler of the darknesse of this world Satan leadeth such whither he will 2. Tim. 2. 25. 26. And as the Prouerbe is the blind swalloweth many a flie so certainly such swallow many a great sin without any scruple or remorse for it 3. He that wanteth the knowledge of Gods Word can neuer go to heauen but must needs perish eternally God brings all to heauen by knowledge he wil haue all men to be saued saith the Apostle 1. Tim. 2. 4. and to come vnto the knowledge of the truth God hath said none that want knowledge shall come there My people perish for want of knowledge saith the Lord Hos. 4. 6. Yea God hath sworne it They haue not knowne my wayes saith the Lord Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest But because men haue many figge-leaues to couer their shame in this point and many conceits whereby they blesse themselues against all that may be said against them for their ignorance I will shew you how the Holy Ghost in the Word driues them by all their shifts and thrusts them out of their starting holes 1. One blesseth himselfe in this that though he haue no Scripture-learning yet he is iust in all his dealings with men and leadeth as honest and vnblameable a life as the best Yea but the Scripture saith thou must ioyne to thy vertue knowledge or it is nothing worth 2. Pet. 1. 5. 2. Another in this that he hath more then so he hath not onely ciuill honesty to commend him to men but he vseth also to pray and shew deuotion toward God yea but the Scripture saith thy prayer can doe thee no good while thou art void of the desire of knowledge it is but the sacrifice of fooles Eccl 5. 1. Pro. 28. 9. He that turneth away his eare from hearing the law euen his prayer shall be abominable 3. Another in this that he thanks God he hath a good mind a good meaning and intent to please God as good and as vpright an heart toward God as the best but the Scripture saith the man that wants knowledge cannot haue a good mind nor a good meaning Pro. 19. 2. Without knowledge the mind is not good The Scripture teacheth vs that vprightnesse of heart and knowledge are inseparable there can be no vprightnesse of heart where there is no knowledge their good meanings and intentions will not bring any to heauen The true Religion and way to heauen is called the way of vnderstanding Pro. 96. 4. Another blesseth himselfe in this that yet this is his comfort that Christ died for sinners and he trusts to be saued by Christ though he care not for the meanes of knowledge he saith with them 1. Cor. 1. 12. I am neither of Paul nor Apollo nor Cephas I depend not on nor care for any Ministery I am of Christ. But the Scripture saith that no man can say that he is in Christ till he haue knowledge Ioh. 12. 46. I am come a light into the world that whosoeuer belieueth in me should not abide in darknesse No man can be iustified by Christ or obtaine any benefit by him that is void of knowledge By his knowledge shall my righteous seruant iustifie many saith the Lord Esa. 53. 11. 5. Another ignorant man comforteth himselfe in this that yet God is mercifull and he trusteth to be saued through Gods mercy But the Scripture saith none shall haue benefit by Gods mercy that is void of knowledge Oh continue thy louing kindnesse to them that know thee saith Dauid Psal. 36. 10. Esa. 27. 11. It is a people of no vnderstanding therefore he that made them will not haue mercy on them 6. Another in this that he hopes God will not looke that he should haue this knowledge of the Scripture for he through his education and age is vnlearned and simple and vnable to learne But the Scripture saith He that is skilfull and wise enough in the things of this life and can vnderstand and beare away other things as ballads and foolish songs and yet is too weakeheaded to conceiue in any measure of the Word of God shall neuer be excused by his simplicity before God He that is wise to do euill but to do good hath no knowledge as the Lord complaineth Ier. 4. 22. Yea how simple soeuer thou art if thou hadst the feare of God and an honest heart thou mightest attaine to the knowledge of the Word for in this very point the Scripture hath an excellency aboue all other learning Pro. 1. 4. Psal. 119. 130. It giues vnderstanding to the simple If this beso how miserable is the state of the most of the people in all places of the land Surely such as if we had the same mind in vs that was in Christ it would make our bowels to yearne within vs as his did Mat. 9. 36. For first they are extremely ignorant and it may be said of them as Acts 17. 23. They worship an vnknowne God they worship the true God ignorantly Examine them and aske whether they know themselues to be sinners they will answer in generall it may be all men are sinners But try them in particular and you shall find that they know not what sinne is they know not any commandement which they haue broken Ask them whether they be assured that they shall be saued their answer will be no none can be sure but they hope well Aske them how they hope to be saued some will answer by their good deeds others by Gods mercy Tell them that God is iust as well as mercifull and aske them how they hope to haue his iustice satisfied their answer will be they cannot tell they are not learned Aske them what Christ is their answer will be a man I trow if
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.
knowledge but the least measure of sauing knowledge of that knowledge that may yeeld him sound comfort no man can ordinarily attaine to but by hearing 1. Cor. 1. 21. It hath pleased God by the foolishnesse of preaching to saue men The glory of the Lord his power and iustice sufficient to make vs to feare him seruilely may be seene elsewhere but the beauty of the Lord which may make him amiable to vs the comfortable knowledge of God is to be seene no where but in the Temple and in this ordinance of his the ministery of his word Psal 27. 4. 3. It is gotten by earnest prayer the man that neuer prayeth may attaine to knowledge but say he haue the best means the best ministry he shall neuer attain to the least measure of sanctified knowledge if he vse not to pray heartily for Gods blessing vpon the meanes Prou. 2. 3. 5. If thou cryest after knowledge then shalt thou vnderstand c. that made Dauid to cry to God so earnestly for this Psal. 119. 18. 4. It is confirmed by experience Psal 119. 140. thy Word is proued most pure and thy seruant loueth it Rom. 12. 2. Be ye changed by the renewing of your mind that ye may proue what that good and acceptable and perfect will of God is This is that knowledge Iob got by his afflictions Iob 42. 5. Now mine eyes seeth thee saith hee This is that spoken of Ier. 32. 8. Then I knew that this was the word of the Lord he knew before but experience now added to the certainty of his knowledge The effects whereby sauing knowledge is to be discerned from the other are three 1. It puffeth not vp a man as other knowledge doth 1. Cor. 8. 2. but makes him to haue a lowly conceit of himselfe because he discerneth much more ignorance then knowledge in himselfe The cause why the Laodiceans were so well conceited of themselues was for that their eyes were not opened Apoc. 3. 17 18. Experience sheweth this to be true in the best of Gods seruants and such as haue most profited by the word they are humble minded and euer complaining of their owne ignorance surely I am more brutish then any man saith Agur Pro. 30. 2. 3. and haue not the vnderstanding of a man I haue neither learned wisdome nor haue the knowledge of the holy 2. It resteth not in the braine but worketh vpon the heart and affections Esa. 51. 7. Ye people that know righteousnesse in whose heart is my law This light is not like that of the Moone but of the Sunne that not onely giueth light but warmeth and quickneth euery thing Paul prayeth their loue might abound in all knowledge and in all feeling or iudgment Phil. 1. 9. No man truely knowes God with a sanctified knowledge but he loues him also and thus are these two graces coupled together Psal. 91. 14. Because he hath set his loue vpon me thereforewill I deliuer him I wil set him on high because he hath knowne my name No man truely knowes God with a sanctified knowledge but he also putteth his trust in him Psal. 9 10. They that know thy name will put their trust in thee 3. It worketh reformation of heart and life Iob 28. 28. To depart from euill is vnderstanding 1. Ioh. 2. 3. Hereby we are sure that we know him if we keepe his commandements and verse 4. He that saith I know him and keepeth not his commandements is a lyer and verse 11. He that hateth his brother is in darknesse and walketh in darknes and knoweth not whither he goeth because that darknesse hath blinded his eyes Therefore it is said of the sonnes of Eli 1. Sam 2. 12. That they knew not God 4. It makes men strong to resist and stand against temptations Prou. 24. 5. A wise man is strong yea a man of knowledge increaseth his strength The properties of sauing and sanctified knowledge are two 1. It is cleare and certaine not confused and doubtfull 1. Cor. 2. 15. He that is spirituall iudgeth all things yet he himselfe is iudged of no man he is soe certaine that no contrary iudgement or censure of any man can make him to alter his iudgement So 1. Ioh. 2. 27. Ye need not that any man teach you but as the same anointing teacheth you of all things 2. There is no satiety in it but the more a man hath of it the more he doth desire it As a new borne babe saith the Apostle 1. Pet. 2. 3 he desireth the sincere milke of the word that he may grow thereby A wise man saith Salomon Pro. 1. 5. wil heare and wil increase learning Apollo Acts. 18. 24. 26. though he were already mighty in the scriptures and able to teach diligently the things of the Lord yet was glad to haue the way of the Lord taught and expounded vnto him more perfectly by Aquila Priscilla And how earnest is Dauid himselfe a man indued with more then an ordinary measure of knowledge as appeares by that which he saith of himselfe Psal. 119. 69 100. yet how earnest I say is he oft with God that he would giue him more knowledge Psal 119. 18. 26. 27. Euery thing by nature doth desire to increase in that good wherewith it is already indued yea the more it hath of it the more it doth desire because it feeleth so much the more the sweetnes of it as so we see that none are so desirous of riches as the richest of knowledge as the best learned And so is it in sauing and sanctified knowledge also he that hath it indeed cannot choose but desire to increase it THE SIXT LECTVRE ON MARCH VII MDCVIII IOH. IIII. XI XII The woman saith vnto him Sir thou hast nothing to draw with and the Well is deepe from whence then hast thou that liuing water Art thou greater then our father Iacob which gaue vs the Well and dranke thereof himselfe and his children and his cattell WE haue heard in the former Verse how our Sauiour did take occasion vpon this Womans refusall to giue him a little water to drinke both to make himselfe knowne vnto her and to speake and make offer vnto her of a better water that he had to bestow vpon her In these words is set downe a reply that the woman maketh vnto this speech of his for she not vnderstanding his meaning but thinking that he had spoken of materiall water reasoneth against him after this manner The water thou speakest of is either the water of this Well or some other better then this but I cannot see how thou shouldest giue me any of the water of this Well because thou hast nothing to draw with and the Well is deepe And as for any other water that is better then this I cannot see how thou shouldest come by it for Iacob our father gaue vs this Well and this was the best water he could giue for it was the same that himselfe and his children and his cattell did
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
to enlighten the naturall man and not onely makes offer of his grace vnto him but makes him in some measure able to perceiue it he is so farre from embracing it that he doth oppose and contradict it by all meanes See how witty this woman is in reiecting the grace that Christ offered vnto her see how she reasoneth and struggleth against that light that began to shine in her heart So is it with euery naturall man when God begins to call him Oh how he draweth back what delayes he vseth how vnwilling he is to goe This is fitly resembled in the many excuses those made whom the King bade to the mariage feast Luke 14. 18. 20. And in the Lords calling of Lot out of Sodom Gen. 19. 15. The Angels hastened Lot and Verse 16. Yet he prolonged the time and they caught him and his wife and daughters by the hands the Lord being mercifull vnto him and brought him sorth of the City and Verse 17. Againe they hasted him escape for thy life looke not behind thee neither tarry in all the plaine Yet againe he drawes backe and the Angell was faine to call vpon him againe Verse 18. 22. This corruption shewes it selfe euen in Gods children Cant. 5. 3. I haue put off my coat how shall I put it on I haue washed my feet how shall I defile them 2. Yea hee is not onely thus slacke and backeward but hee refuseth and gaine-sayeth the Lord Rom. 10. 21. All the day long haue I stretched out mine hand vnto a disobedient and gaine-saying people This appeareth foure wayes 1. Though he see the truth he will not yeeld vnto it Psal. 58. 4. 5. They are like the dease adder that stoppeth her eare which will not heare the voice of charmers charming neuer so wisely He will wrangle and reason against it 2. Yea the better wit a man hath the stronger reasonings and oppositions shall he find in himselfe against the truth The wisdome of the flesh is enmity against God saith the Apostle Rom. 8. 7. and the imaginations of the mind are those strong holds and high things that are exalted against the knowledge of Christ as the Apostle cals them 2. Cor. 10. 4 5. 3. He scorneth and hateth the truth it is foolishnes vnto him 1. Cor. 2. 14. How long ye simple ones will ye loue simplicity and the scorners delight in scorning and fooles hate knowledge Pro. 1. 22. He is well enough if these Preachers would let him alone if this foolishnesse of preaching did not so much trouble him but this religion this precisenesse he is euer speaking against and exercising his wit when he is on his ale-bench in flouting and scorning of it and esteemeth him his chiefe enemy that would bring him to grace as Ahab did of Eliah 1. King 21. 20. 4. Yea the more God calls vpon him and seekes to bring him to grace the worse he will be Gen. 19. 9. When Lot admonished the Sodomites though in a most mild manner they tell him plainely they would be the worse for his counsell And this is the nature of euery man Rom. 7. 8. Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence The better the meanes of grace are and the more clearely Gods truth is taught the more lewd and malicious will the naturall man shew himselfe The reasons of this Doctrine are three according to these three degrees of that corruption which is in the naturall man 1. The reason why he hath no desire of grace is this the naturall man is dead in trespasses and sinnes Eph. 2. 1. and therefore our conuersion is called not the restoring of a sicke man nor the healing of a lame man but the raising of a dead man Reu. 20. 6. And how can a dead man desire life or vse any meanes to attaine it 2. The reason why he is so blind and blockish in heauenly things is this Adam not contenting himselfe with that excellent knowledge and wisdome which he had by his creation aspired to be equall with God in knowledge Gen. 3. 6. And so through Gods most righteous iudgement lost that knowledge he had and brought this sottishnesse vpon himselfe and all his posterity 3. The reason why when he seeth the truth he doth so peruersely resist gaine-say and hate it is partly the corruption of his owne nature but chiefly because he is vnder the power of Sathan He gouernes and rules and worketh in him Acts 26. 18. Ephes. 2. 2. 2. Tim. 〈◊〉 26. And we know they in whom Sathan raigneth cannot abide Christ nor his Word but must needs be disquieted with it as we see in the example of the Daemoniack Luk. 4. 34. This Doctrine serueth to reproue and conuince the religion of the Papists of grosse errour in three points 1. They say the naturall man is able to prepare himselfe to receiue grace whereas the Scripture saith 2. Cor. 3. 5. We are not sufficient of our selues to thinke any thing as of our selues 2. That he is able by his free-will to accept of grace when it is offered yea to desire it like the man that lay in the way to Iericho halfe dead Luke 10. 3. Whereas the Scripture saith we are not halfe but quite dead by nature in trespasses and sinnes Eph. 2. 1. and Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure 3. That the naturall man is able to do some good works whereas Christ saith Ioh. 15. 5. Without me ye can do nothing And if there were nothing else to assure vs that it is a false and antichristian religion this might suffice to do it for antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that opposeth himselfe to God and his truth 2. Thes 2. 4. And euen in this Doctrine he contradicteth 1. The plaine and expresse words of the Scripture 2. The whole scope and drift of the Scripture which is to debase the pride of man and to aduance the glory of Gods free grace God will haue no flesh to glory in his presence he will haue him that glorieth to glory in the Lord alone as the Apostle speaketh 1. Cor. 1. 29. 31. By the law or doctrine of faith not of works all boasting is excluded saith he Rom. 3. 27. And againe Eph. 2. 8. 9. By grace are ye saued saith he through saith and not of your selues it is the gift of God Not of workes whatsoeuer done either before faith receiued or after least any man should boast 2. To teach vs what to thinke of and how to be affected towards other men that embrace not the truth 1. Maruell not that there be so many that care not for the Gospell but do so peeuishly and maliciously reiect it Maruell not that thou hearest of so many that dote vpon that grosse and absurd religion of the Papists Be not offended that there be among them very learned men great disputers that bring many arguments
affirmed nor is he offended with her for so odious a comparison neither doth he in plaine termes affirme himselfe to be greater then Iacob because she was not yet fit to heare that that might haue bred in her some suspition of vaine-glory in him and made her vnwilling to haue any further speech with him but he proueth the water that he had to giue viz. the grace of his holy spirit to be farre more excellent then the water of that Well or then any water Iacob had to giue by an argument taken from a farre more excellent effect that this water had aboue any other water in the world besides As if he should haue said whereas one principall vse that the water of this Well in these hot countries serueth for is to quench the thirst Iacob himselfe and his children c. did drinke of it the water that I haue to giue is farre more excellent for this vse for this water will not so quench the thirst but a man that hath drunke of it shall within a while be as thirsty againe as if he had neuer drunke because the moisture and coolenesse thereof will be by the heat that is in him consumed and dried vp but he that hath once drunke of the water that I haue to giue shall be so satisfied with it as he shall neuer thirst againe because the coole moisture that it yeeldeth can neuer be by any heat dried vp but shall be in him as a fountaine that will neuer leaue springing till it haue brought him to euerlasting life So that in these words there be three principall points that offer themselues to our consideration 1. That as the body so the soule of euery man is subiect to a kinde of thirst 2. That no wordly thing can perfectly and fully quench this thirst that the soule of man is subiect vnto 3. That the spirit of grace which our Sauiour calleth here the water of life is able fully and perfectly to quench the thirst that the soule of man is subiect vnto Of these three points we will consider in that order that I haue propounded them in And first from this that our Sauiour makes this a principall vse that the water of life the Spirit of God serueth vnto to quench the thirst we learne That as the body of man through the heat that is in it partly naturall partly accidentall is subiect vnto thirst which if it be extreme is one of the most painfull and intolerable passions that it endureth in this life so is the soule of euery man through the heat that it feeleth when it shall apprehend the anger of God due to him for sinne subiect vnto thirst that is to such a desire of comfort against Gods wrath as is neuer a whit lesse but much more painfull then the thirst of the body is For the thirst that the body is subiect vnto how intolerable it is when it groweth to extremity though I need alledge no proofe but common experience which hath found it to be more violent and intolerable then hunger is we may see it in two examples The one of Sampson who though he were so strong and valiant that he could alone with the iaw of an asse slay a thousand Philistims Iudg. 15. 15. yet could he not vanquish nor endure this passion but was afraid he should haue died of thirst and cryeth earnestly to God for helpe against it Iudg. 15. 18. And our blessed Sauiour that was neuer heard to complaine of any other bodily torment that he did endure He gaue his backe to the sâ—…iters as the Prophet speaketh Esa. 50. 6. and his cheekes to them that plucked off the haire he hid not his face from shame and spitting He was oppressed and he was afflicted Esa. 53. 7. yet he opened not his mouth he was brought as a lambe to the slaughter and as a sheepe before her shearers is dumbe so he opened not his mouth Yet feeling the extremity of this passion immediately before his giuing vp the ghost he cryed out and that with a lowd voice as may appeare by comparing Mat. 27. 48. with Iohn 19. 28. I am a thirst And that the soule euen the soule of euery man first or last shall be subiect vnto thirst that is to such a desire of comfort against Gods wrath as is painfull and intolerable is most euident See the proofe of it in three conditions and estates of men 1. All Gods Elect those poore and brokenhearted ones that Christ was sent to be a Sauiour vnto are said to haue had this thirst in them before they could haue any benefit by him Dauids soule panted after God as the chased Hart doth after the water brooks Psal. 42. 1 〈◊〉 his soule thirsted for God And euery one that thirsteth and none but he is inuited Esa. 55 1. to partake of all the comforts of the Gospell And he only hath a promise to be satisfied with righteousnes to be comfortably assured of his righteousnes before God which consisteth in the pardon of his sins the imputation of Christs righteousnes vnto him that doth hunger and thirst after it Mat. 5. 6 2. Such of the wicked as haue bin most prophane desperat deriders and contemners of al piety and religion haue ost euen in this life had such a sore and intolerable thirst vpon them that had they had all the kingdomes of the world they would haue giuen them for a little comfort against the sense of the wrath of God See the proofe of this Amos 8. 11. The Lord speakes of wicked men that shall wander from sea to sea and from the North to the East and shall run to and froto seeke some comfort out of the Word of the Lord and shall not find it In that day saith he shall the faire virgins and the young men who for the most part sinne with a high hand in open contempt of piety perish for thirst Euen such as haue most hardned their hearts against Gods feare the Lord is able to bring to this thirst The mouth of the Lord hath spoken this and his hand hath fulfilled it vpon many a one 3. Such of the wicked as neuer feele any thirst in this life but liue and die like senslesse beasts as many thousands doubtlesse doe shall be sure to feele it in so much the greater extremity in the life to come See the proofe of this in Luke 16. 24. The rich man whose life was full of pleasure and who was all that while neuer troubled with this thirst in hell was so tormented with it that he cryed for Lazarus the man against whom he had shewed most cruelty To dip the tip of his finger in water and coole his tongue The reason of this if we will enquire into it we shall find to be this that as the extremity of bodily thirst groweth from some distemper of heat so is it also with this thirst of the soule 1. The sense of sinne and of Gods anger
hath a burning and scorching heat in it The Lord in respect of his iust anger against sinne is called a consuming fire Heb. 12. 29. and the sting of conscience which is wrought by the sense of sinne is compared to the sting of the fiery serpents Ioh. 3. 14 15. which made Iob Chap. 30. 30. say his bones were burnt with heat 2. There is no man but at one time or other here or in the life to come shall be brought to the sense of sinne and of Gods anger prouoked by his sin The most sleepy blind and senslesse conscience shall be one day awakened for so we read Eccl. 12. 14. God shall bring euery worke into iudgement with euery secret thing whether it be good or euill and Psal. 50. 21. I will reproue thee and set them in order before thee Ier. 2. 19. Thine owne wickednesse shall correct thee know therfore and behold that it is an euill thing and bitter that thou hast forsaken the Lord thy God This Doctrine serueth to warne euery man to prouide against this thirst Consider thou must one day feele either the thirst of Gods Elect or that of the Reprobate Be not so foolish as to think thou shalt neuer feele any such heat in thy selfe but be assured thou must one day feele what it is to haue offended God It hath been a prouerb that men vse to put other mens faults in that part of the wallet that is before them and haue them euer in their eye but their owne in that part of the wallet that hangs behind them but be not deceiued be thou assured God will turne the wallet one day thy old sins the sins thou hast forgotten if thou haue not repented of them shall be brought into thy remembrance againe the sinnes thou foundest most pleasure in thou shalt feele the bitternesse of one day either here or in the life to come It was thus with Gods deare seruant Iob Iob 13. 26. Thou writest bitter things against me and makest me to possesse the iniquities of my youth Then thou shalt feele a thirst in thy soule and by how much the more thou hast despised piety and religion the more vehement shall thy thirst be in that day Prouide for this thirst I aduise thee choose rather to haue Dauids thirst in this life then Diues thirst in the life to come yea choose rather to bring thy sins into thy remembrance thy owne selfe then that the Lord should do it for Heb. 10 31. It is a fearefull thing to fall into the hands of the liuing God But alas most men instead of prouiding for the quenching of this thirst doe by desperate continuing and increasing in sin laborall they can to add fewell to this fire and increase this thirst as drunkards vse it is the comparison the Holy Ghost vseth Deut. 29. 19. by all meanes they can to prouoke thirst that they may drinke the more But know assuredly that proportionable to the number and hainousnesse of they sinnes will thy heat and thirst be and to these men I may say as Esa. 50. 11. Behold all ye that kindle a fire that compasse your selues about with sparkes walke yee in the light of your fire and in the sparkes that yee haue kindled this shall ye haue of my hand ye shall lie downe in sorrow Say not this is a hard doctrine and tends to terrour mislike it not for that oh that the Lord would so follow it and so presse it vpon our consciences that it might worke feare in you Nothing is more wholsome and profitable for vs in this secure age then this feare Prou. 28. 14. Happy is the man that feareth alwayes It was profitable for Paul to be acquainted with the terrours of the Lord 2. Cor. 5. 11. And if Paul had need of them much more haue we This is the meane to keepe thee from those euerlasting feares Hab. 3. 16. I trembled in my selfe that I might rest in the day of trouble And thus much for the first part of this Text. The second point to be obserued in it is the Antithesis that our Sauiour makes betweene the water of Iacobs Well and the water of life and this opposition holds true not betweene the water of Iacobs Well onely but betweene all other things and the water of life for he makes it the peculiar and proper effect of the water of life to quench this thirst From whence we learne That no worldly thing can perfectly and fully quench the thirst of the soule I cannot deny but there be many wicked men who neuer tasted of other then worldly comforts that may seeme to haue as much peace and quietnesse in their conscience as any man in the world hath Iob 21. 9. Their houses are peaceable and without feare Psal. 73. 5. They are not in trouble as other men are Luke 11. 21. When the strong man keepes possession of the house all things are in peace Yea such as haue had this thirst may seeme to haue quenched it well euen by worldly meanes Neither do I deny but that there be many worldly things that for a time will seeme to slake this thirst and quiet the heart that is troubled with the sense of sinne 1. Sam. 16. 23. When Dauid played on the harpe Saul was refreshed and eased And our owne experience may tell vs of some that haue had much trouble of mind for sinne and this vehement thirst that yet now by giuing ouer their precise course and giuing themselues to worldly mirth are as quiet in their minds as any man liuing Yet can no worldly thing soundly quench the thirst of the soule nor satisfie the heart that desires comfort against the sting of conscience and sense of Gods wrath And to such as make such reckoning of worldly helpes in this case I may say as Esa. 55. 2. Why doe you labour for that which satisfieth not For as the promise is made onely to the godly Psal. 8â—… 8. He will speake peace to his people and to his Saints So of euery wicked man it is said Esa. 57. 21. There is no peace to the wicked yea of euery naturall man Rom. 3. 17. The way of peace they haue not knowne What shall we say then to the peace of wicked men Surely either it groweth from senslesnesse they neuer yet knew what sinne is they neuer felt the heat of the sting of conscience and sense of Gods anger and then how can it be said their thirst is quenched that neuer felt any thirst Their case is described Esa. 29. 8. A man dreameth and loe he is drinking but when he awakeneth behold he is faint and his soule longeth 2. Or else if euer they had this heat and felt this thirst the peace and ioy they seeme to haue is in the face onely and not in the heart 2. Cor. 5. 12. Do you not thinke that many a man that maketh shew of great iollity and mirth hath his inward stingings and gripes of
fragments and superficiall beginnings of true sanctification and grace may fall quite away and lose them Heb. 6. 4 5. Such as haue beene inlightened and tasted of Christ and of the good word of God and powers of the world to come and haue beene partakers of the Holy Ghost may fall away 2. Pet. 2. 20. 22. Such as had escaped from the filthinesse of the world through the acknowledgement of the Lord and of the Sauiour may be intangled therein againe and ouercome so as that their latter end may become worse then euer their beginning was But he that hath not onely tasted but drunke a sound draught of this water of life and let it downe can neuer lose it neuer cast it vp againe 4. A man that hath not only tasted but drunk of this water of life and truly receiued the Spirit of sanctification may seeme to haue lost it somtime for he may decay for a time in the measure of grace and lose the heate and feruency of the spirit that once he had as Christ complaines of the Angell of the Church of Ephesus he had left his first loue Apoc. 2. 4. 2. He may for a time lose the comfortable feeling assurance of grace and be in his owne sense as a man vtterly void of grace This was the case of the Spouse of Christ Cant. 3. 1. 2. and 5 6. Her well-beloued was gone 3. Hee may lose for a time the power and eâ—…icacie and operation of grace and fall into as grosse sinnes as any other man Dauid and Peter may be examples of this yea the best are in great and continuall danger to fall thus if they take not great heed vnto themselues Nay it is a very hard thing for any of Gods children to keepe themselues from these decayes Therefore are those exhortations so often vsed 1. Cor. 10. 12. Wherefore let him that thinketh hee standeth take heed least hee fall Heb. 12. 15. Looking diligently least any man faile of the grace of God least any roote of bitternesse springing vp trouble you and thereby many bee defiled Phil. 2. 12 13. Wherefore my beloued as ye haue alwaies obeyed not as in my presence onely but now much more in my absence worke out your saluation with feare and trembling For it is God that worketh in you both to will and to doe of his owne good pleasure You see then how euen they that haue indeed drunke of this water of life may seeme to haue it quite dryed vp in them But yet though this seeme so it is not so indeed for in all those three cases I haue mentioned ye shall see the children of God that had drunke of this Water of life they had in themselues this Well of water they had grace in them euen then when they seemed to haue lost it There is soundnes of grace in many a one that is much decaied in zeale as is plaine in the case of that Angell of Ephesus Apoc. 2. 2 3. Notwithstanding this his delay in his first loue the Lord knew approued of his workes and commendeth him for his labour and his patience and for this that he could not beare with them that were euill and that he tryed them that said they were Apostles and were not that he had borne and had patience and for his names sake had laboured and had not fainted 2. There is much grace in many a one that haue lost for a time their feeling as is plaine in the example of the Spouse Cant. 5. 6. She grieues and neuer giues ouer seeking till she had found her beloued 3. There remaineth grace in the regenerate euen then when they haue falne most fearefully Whosoeuer is borne of God saith the Apostle 1 Ioh. 3. 9. doth not commit sin for his seede remaineth in him and he cannot sin because he is borne of God the seede of God remaineth in him and therefore he cannot sinne as other men doe he cannot sin with the full consent of his will with the full sway of his soule as before he did This is euident in the example of Dauid for when he complaines as if he had quite lost the spirit Psal. 51. 11 12. Euen then he prayeth and prayeth so as he could neuer haue done if he had not had the spirit of grace in him For how can men call vpon him in whom they haue not beleeued saith the Apostle Rom. 10. 14. and Rom. 8. 26. it is the spirit it selfe that maketh intercession for vs and makes vs able to pray Hauing thus cleared the Doctrine let vs heare how it may be confirmed Let vs hearken vnto some plaine and pregnant testimones of holy Scripture to prooue this that whosoeuer hath truely receiued the Spirit of grace can neuer lose it Psal. 15. When Dauid had spoken of sundry fruits of regeneration hee concludes the Psalme thus verse 5. Hee that doth these things shall neuer be moued Psalme 19. 9. The feare of the Lord is cleane and endureth for euer Psal. 23. 6. Surely goodnesse and mercy shall follow me all the daies of my life So he that heares the Word and doth it is compared to a house that is built vpon a rocke which no raine nor flouds nor windes nor tentations how strong soeuer can ouerthrow Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers beleeue but for a time yet he that with an honest and good heart heares the Word shall keepe it Iohn 6. 56. Hee that eateth my flesh and drinketh my bloud abideth in mee In which respect sauing grace is called The good part that shall not bee taken away Luk. 10. 42. The immortall seede 1. Peter 1. 23. and was fitly resembled by that fire that came downe from heauen that neuer went out Leuit. 6. 12. The Reasons of this are principally three 1. The vnchangeablenesse of Gods loue and decree No man hath receiued the Spirit but onely such as God hath elected to saluation and loued in Christ before all worlds Rom. 8. 30. Whom hee predestinated them he called and none but them Acts 13. 48. So many as were ordained to eternall life beleeued Therefore true faith is called Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way 2. Pet. 1. 10. Now such as are elected cannot possibly fall away this our Sauiour speakes of as of a thing vtterly impossible The false Christs and false Prophets shall shew so great signes and wonders that they shall deceiue if it were possible the very elect faith lie Matth. 24. 24. The loue of God in Christ is vnchangeable Ier. 31. 3. I haue loued thee with an euerlasting loue saith the Lord therefore in mercy haue I drawne thee Whom Christ loues Iohn 13. 2. he loues vnto the end And those that come to him that is which beleeue in him Iohn 6. 35. he will neuer cast away Iohn 6. 37. The gifts and calling of God saith the Apostle Rom 11. 29. that is such
gifts of God as accompany an effectuall calling are without repentance Euery good and perfect gift saith the Apostle I am 1. 17. and what he meanes by the perfect gift hee expounds verse 18. viz. the grace of regeneration is from aboue and commeth downe from the Father of lights in whom is no variablenesse neither shadâ—…w of changing Though wee be wonderfully vnconstant and changeable yet is there not so much as a shadow of changeablenesse in the Lord in this case Insomuch as we may conclude this first reason with the words of the Psalmist in Psalme 118. 2 3 4. Let Israel now say that his mercy endureth for euer Let the house of Aaron now say that his mercy endureth for euer Let them now that feare the Lord say that his mercy endureth for euer 2. The power that is in God to performe what hee hath promised 1. Peter 1. 5. Wee are kept by the power of God through faith vnto saluation And this reason our Sauiour giueth in Iohn 10. 28. They shall neuer perish neither shall any plucke them out of my hands verse 29. My Father which gaue them me is greater then all and no man is able to plucke them out of my Fathers hands For any strength that is in vs alas we might fall quite away euery day considering the temptations that wee are subiect to but this power of God is that that keepes vs from falling irrecouerably Psal. 37. 24. Though hee fall hee shall not bee cast off for the Lord putteth vnder his hand Wee our selues are apt enough alas to lose that grace wee haue receiued but the power of God preserueth vs and the weaker we are the more is Gods power glorified in preseruing vs. To which purpose that may bee applyed 2. Cor. 4. 7. But wee haue this treasure in earthen vessels that the excellency of the power may bee of God and not of vs and 2. Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakenesse 3. The prayer and continuall intercession that Christ maketh for vs. For as he prayed for Peter and that was the cause why he though he fell grieuously yet he lost not all grace Luke 22. 31 32. so he hath prayed for all the faithfull Iohn 17. 20. Neither pray I for these alone but for them also which shall beleeue on me through their word And this is a principall part of the prayer that he made for them verse 11. Keepe them in thy name euen them whom thou hast giuen mee verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill And this intercession is continuall Heb. 7. 28. Hee is able perfectly to saue such as come to God by him seeing he euer liueth to make intercession for them And these are the Reasons why though we fall we cannot loose quite that grace that we haue receiued The Vse that this Doctrine serueth vnto is 1. To worke in vs a loue and desire of grace and the meanes of grace In worldly things we loue certainties and perpetuities therefore though there be more vse of ready money for the present yet men rather desire land then money Behold there is no certainty nor durablenesse in any blessing but this Our Sauiour cals all the profits of this life another mans goods because we haue no certainty but they may we know not how soone be taken from vs and bestowed on another but grace he cals our owne Luke 16. 12. Therefore nothing but grace onely can be called durable riches Prou. 8. 18. Therefore our Sauiour saith Ioh. 6. 27. Labour not for the meate which perisheth but for the meate which endureth vnto euerlasting life Indeed if it were true as the Papists and some others say that grace may be lost there were the lesse cause to desire it for what inward peace or ioy could wee haue in this case without certainety but this ministers vnspeakeable comfort to the soule that when we once know we haue grace we may be sure we shall neuer loose it And as I said this should make vs in loue with grace so should it with the meanes of grace euen the ministery of the Word which is called the ministration of the spirit 2. Cor. 3. 8. We reade of the foolish Virgins when they came to their fellowes to aske some oyle they receiued this answer Matth. 25. 9. Goe yee to them that sell and buy for your selues Behold we are they that fell this oyle there is no man here so void of grace but may conceiue assured hope to obtaine it if he can submit himselfe as he ought to the meanes of grace Esay 55. 3. Heare and your soules shall liue And therefore if God shall begin now or at any time to touch and draw thine heart struggle not against this worke of his as many doe Heb. 3. 7 8. To day if ye will heare his voice harden not your hearts as in the prouocation in the day of temptation in the wildernesse Stand not our against God but yeeld thy selfe and say to him as Cant. 1. 4. Draw me and we will runne after thee 2. To exhort euery man to try the good things that are in him whether they be of nature or grace This duty we are oft exhorted to 2. Cor. 13. 5. examine your selues saith he whether ye be in the faith proue your selues especially when we are to renew our Couenant with God in the Sacrament 1. Cor. 11. 29. To perswade thee to this duty Consider 1. There may be good things in a naturall man Say not with thy selfe I haue some good things in me and therefore I haue the Spirit of God because the Scripture saith of them that are meere naturall men that of them there is not one that doth good no not one Rom. 3. 12. that we are not sufficient of our selues to thinke a good thought 2. Cor. 3. 5. And the Apostle saith of himselfe that he knew that in him that is in his flesh in his vnregeneratc part and so farre forth as he was a naturall man there dwelleth no good thing Rom. 7. 18. Deceiue not thy selfe by the mis-vnderstanding of these places For though it be true that no naturall man can doe any thing that is truely good pleasing vnto God a corrupt tree cannot bring forth good fruit saith our Sauiour Matth. 7. 18. yet may there be in a meere naturall and carnall man such things as are naturally and in themselues good things and commanded of God I tell thee there may be good things in a naturall man who besides the corruption of nature hath also some remnants of Gods Image in him Euery man that commeth into the world hath some light in him Iohn 1. 9. Euery man is made after the similitude of God Iam. 3. 9. 2. It will yeeld thee vnspeakeable comfort if thou canst finde by due triall that thou hast indeed receiued the Spirit of God Gal. 6.
4. But let euery man prooue his owne worke and then shall he haue reioycing in himselfe and not in another The more pretious this treasure is the more need thou hast to take heed thou be not deceiued in it As the wise Merchant did when he had found the true treasure he hideth it and for ioy thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subducit sese he withdraweth himselfe to consider well and try whether it were true treasure indeed before he sells all that he hath to buy the field where it was Matth. 13. 44. 3. Thou maist if thou wilt try certainely discerne this 1. Cor. 2. 12. The Spirit is giuen vs to that end that we may know the things that are giuen vs of God Some rules I will giue thee whereby thou maist know whether the good things that are in thee be the fruits of grace indeed 1. If they be done by the direction and warrant of the Word thus is Iosias goodnesse commended by the Holy Ghost to be true goodnesse indeed it was according to that which was written in the Law of the Lord as we reade 2. Chron. 35. 26. 2. If thy intent in doing of them be to please serue and honour God not to serue thy selfe or men By this note the Apostle describeth truth of grace both in himselfe and in others Of himselfe he saith Gal. 1. 10. that he did not in his Ministery seeke to please men but that he serued God in his spirit in the Gospell of his Sonne Rom. 1. 9. And of others he saith Rom. 14. 6. that he that did either regard or not regard a day was not to be despised or iudged an hypocrite so long as he did that which he did vnto the Lord and in a care to please and approoue himselfe vnto him 3. If thou doest what thou doest in loue to him because thou knowest how much he is delighted with and honoured by thy obedience For the Apostle saith Gal. 5. 6. that that is true faith and such as will auaile a man and stand him in stead that worketh by loue and causeth him to doe euery good worke that he doth out of loue vnto God And our Sauiour by this argument comforts Peter and assureth him that the fall that he had taken was not vnto perdition because as hee proueth by appealing to his own Conscience Ioh. 21. 15. there was still notwithstanding he denied him with his mouth in his heart an vnfained loue vnto him 4. Ifthou doe what thou doest of faith and the loue thou bearest to him grow from thy assurance that he loueth thee in Christ and that thou art his child that he hath forgiuen thee all thy sins this was the roote of Marios loue Luke 7. 47. shee loued much because she knew many sinnes were forgiuen her 3. To exhort such as haue receiued any grace to take heede of going backe This doctrine tends not to licentiousnesse as Papists slander it For 1. We grant the best may fall and cannot choose but fall vnlesse he take great heed 2. God will be as angry with their sins and correct them as sharpely as others God is very terrible in the assembly of his Saints saith the Prophet Psal. 89. 7. as is euident in the example of his seuerity towards Dauid 2. Sam. 13. 11. 12. Though they cannot fall to death they may receiue such bruises and maimes as they shall neuer clawe of haply while they liue and loose the sense of Gods fauour which they esteeme more of then of all the world Dauid professeth Psal. 46. 7. that there was no ioy in the world comparable vnto the ioy that he found Thy loue is better then wine saith the Spouse Cant. 1. 2. 3. If euer they recouer as they that euer had truth of grace shall certaine doe yet they shall doe it with more difficulty then any other sinner as wee may see in the example of Dauid Psal. 51. Obserue therefore and take heede of those things whereby the good estate of thy soule may be impaired And those are two principally 1. As it is with the state of the body with-hold food and rest and exercise from it and the strongest body will decay so is it with the state of the soule with-hold from it the meanes of grace and it will decay 1 Thess. 5. 19. 20. If Prophecyings be despised the spirit will be quenched yea Pro. 29. 18. Where there is no vision the people will decay Yea Heb. 3. 13. If we doe not daily by all good meanes exhort and stirre vp our selues we are in danger to be hardened 2. As it is with the body by poysoning or wounding it the life of it if it be not quite taken away yet will be endangered and the health and strength of it impaired greatly so it is with the soule by sinning against conscience which is as poyson and a stabbe giuen vnto it it is greatly impaired See this in Dauid and Peter after they had yeelded once to sinne against their conscience they grew weaker and weaker more and more vngratious When Dauid had once yeelded to his lust then he cloakes it and addes sinne to sinne in a strange manner Peter when he had denyed once his Master then he doth it with oathes and execrations and strange impudency THE TWELFTH LECTVRE ON APRILL XXV MDCIX IOH. IIII. XV. The Woman faith vnto him Sir giue me this water that I thirst not neither come hither to draw OVr Sauiour hauing in the two former verses prooued that the Water of life which he had to giue was farre more excellent then the water of Iacobs Well this poore woman though she had before obiected and reasoned against it is now through the diuine power that shee felt in his word conuinced and beleeueth that he had indeed a water to giue that was better then that of Iacobs Well which he that hath once drunke of shall neuer thirst againe And out of this perswasion she had of the truth of that he had said shee did now beare a reuerent estimation to his person whom at first she esteemed basely of as of an ordinary Iew she desireth this water that he had spoken of and saith vnto him Sir giue me of that water yet still conceiuing that this thirst he had spoken of was but the thirst of the body and the Water of life but a materiall water she desires it onely out of a carnall respect she had to her owne profit and ease for so she saith Sir giue me of that water that I may not thirst and come hither to draw First then in that this woman being yet a naturall and wicked woman beleeues now the word of Christ likes it and was affected with it and desires this water he had spoken of and yet doth all this in a carnall respect to her profit and ease We learne That the principall thing the naturall man respecteth in the affection he seemes to beare vnto the Word is his carnall ease and contentment
so farre as religion is a friend to that he liketh and imbraceth it but when once it crosseth him in that he regards it not but will be ready to renounce it Before he entertaineth any truth of God he vseth to enquire first whether it will further or hinder his profit be for or against his aduantage yea or no. What profit should wee haue if we pray vnto him say such kinde of men Iob 21. 15. The truth of this Doctrine will appeare in these three points 1. Many things in Religion he likes because they seeme to make for his profit 2. There is no truth that he receiues but he turnes and applyes it to his worldly and carnall aduantage 3. There is no truth that he is so well perswaded of but he will be ready to renounce it when once it prooues an occasion of losse and trouble to him in the world 1. A naturall man yea a very wicked man may in many things consent vnto the truth of God and both in profession and practise shew a liking and loue to religion and that onely for the carnall contentment and benefit that he findes in it You shall finde Iohn 6. 14 15. that a great multitude of the Iewes about 5000 people giue a notable testimony of Christ and shew a marueilous affection vnto him Of a truth this is the Prophet say they that should come into the world yea they would needs haue made him a King But our Sauiour saith of these with a vehement asseueration that they did this onely because they had eate of the loaues and were filled verse 26. And the Lord saith of the wicked Israelites Hos. 10. 11. Eâ—…hraim is as an Hâ—…yfer vsed to delight in threshing alluding to the manner of their threshing the oxen that trod out their corne were at liberty to eate and might not be musled Deut. 25. 4. that is they tooke delight in such duties of religion as did not curbe nor crosse their nature but yeelded profit vnto them Ye shall haue many a meere naturall man yea many a very wicked man that vseth ordinarily to pray and will seldome misse a Sermon yea sometime performe extraordinary duties yea and that not for the credit he hopes to receiue thereby from men for those are the grosser sort of hypocrites Matth. 6. 5. but euen because he is perswaded in his conscience it will be profitable vnto him in his worldly estate and that God will that way reward him for it See a proofe of this Esay 58. 2. They seeke me daily and will know my waies euen as a nation that doth righteously yea they fasted verse 3. and what moued them to doe this Surely their worldly profit and safety they looked for and hoped to merit thereby as appeares verse 3. Wherefore haue we fasted and thou seest it not Some temporall iudgement it seemes befell them which they hoped by their forwardnesse in religious duties to haue preuented whereby God as they conceiued testified that he regarded not their seruices and this did greatly disquiet them But can any one be so simple as to thinke the seruing of God will aduantage him in the world Yes surely for 1. The naturall man may know that the earth is the Lords that God hath made many great promises euen for this life vnto them that serue him godlines is profitable vnto all things saith the Apostle 1. Tim. 4 8 hauing promise of the life that now is and of that which is to come such a promise is that Psal. 34. 9 10. O feare the Lord ye his Saints for there is no â—…ant to them that feare him The young Lyons do lack and suffer hunger but they that seeke the Lord shall not want any good thing 2. He finds by his own experience that when he hath serued God euen after his fashion he hath prospered the better for such is the loue the Lord beareth to piety as he hath beene wont to reward with outward and temporall blessings the very outward duties of his seruice when they haue beene performed but euen in a naturall deuotion without an vpright and faithfull heart See a manifest proofe of this Ps. 78. 34. They sought him Ver. 37. Their heart was not vpright Ver. 38. Yet he being mercifull forgaue their iniquity destroyed them not but oftentimes called backe his anger So it is said of Iehoâ—…haz 2. King 12. 14. He besought the Lord and the Lord heard him and yet ver 2. he was a most wicked man While the Ark of God did but remaine and rest in the house of Obed-Edom three moneth it is said The Lord blessed the house of Obed-Edom and all that he had 2. Chro 13. 14. Neuer did man entertaine any guest that will pay so well for his lodging and so recompence the kindnesse he receiues as religion will do God hath euer been wont to blesse the family where the outward duties of his worship haue beene constantly performed and but an outward conformitie yeelded vnto them 3. Yea God hath bin wont to blesse many a wicked man for the piety of such as haue belonged vnto him and to whom he hath giuen entertainement though himselfe haue not serued God at all Gen. 12. 2. Thou shalt be a blessing saith God to Abraham and expounds himselfe in the next words Verse 3. I will also blesse them that blesse thee See an experiment of it in Putiphar Gen. 39. 5. The Lord blessed the Egyptians house for Iosephs sake Now this many a naturall man obserueth well and this makes him both to serue God himselfe and to like Religion in others It is certaine many a naturall man likes his child and his seruant the better if they be religious and if they be not he wisheth that they were But why doth he so surely he knoweth that he shall haue the more profit by them if they were so he knowes they will be more diligent and more dutifull the more faithfull vnto him and that God will blesse him the better You shall see a plaine proofe for this in Putiphar Gen. 39. 4. He loued no seruant so well as he did Ioseph he trusted him more then any and aduanced him aboue all but marke the reason Verse 3. His master saw that the Lord was with him and that the Lord made all that he did to prosper in his hand I do not say that euery naturall man is thus minded for many haue not that wit and policy in them either they see not that Religion brings such blessings to the place where it is entertained or they are so wicked and prophane that they will rather lose these blessings then they will be beholding to Religion for them But yet this is the disposition of many they like Religion because it is so commodious and were it not for this God should haue no seruice at all done to him by them there would not be so much as a shew of Religion in them so that of these men it may be said
as Rom. 16. 18. They that are such serue not our Lord Iesus Christ but their owne belly And thus much for the first point 2. The second point wherein I told you the truth of this Doctrine may appeare is this That there is no truth which the naturall man receiues but he turnes and applies to his carnall aduantage he reades and heares onely in hope to find contentment to his flesh The most holy and wholsome parts of Gods truth he vnderstandeth carnally and applies to the feeding of his owne humour and contentment of his flesh This is the onely vse thaâ—… they make of all that they heare and read that they may sinne with more contentment and quiet of mind Euen as the spider that gathereth poyson of euery flower Unto them that are defiled and vnbelieuing is nothing pure but their minds and consciences are defiled Tit. 1. 15. Whensoeuer they come to heare Gods Word they bring with them an Idoll in their heart some corruption or other and whatsoeuer they read or heare they turne to the seruice of their owne Idoll Ezek. 14. 1 3. These men haue set vp their Idoll in their hearts and put the stumbling block of their iniquity before their face Yea it is certaine that many wicked men receiue not that confirmation that quiet and contentment to their heart in their sinne by any thing in the world as they do by the blessed and holy Word of God Such there were in the Apostles dayes Rom. 3. 8. who did affirme that the Apostles said Let vs do euill that good may come of it They wrest the Scriptures saith the Apostle 2. Pet. 3. 16. to their owne destruction They turne the grace of our God into lasciuiousnesse saith another Apostle Iude 4. Thus most men peruert these most comfortable Doctrines that are taught in sundry places in the holy Scripture as that in Mat. 24 24 that it is not possible for the elect to be deceiued or to perish And that in Rom. 4. 5. To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse And that Rom. 6. 14. Ye are not vnder the Law but vnder grace And that 1. Ioh. 2. 1 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world And that sentence wherewith we begin our Lyturgie which though not in the same words yet in sense and effect is deliuered by the Prophet Ezek. 18. 21 22. At what time soeuer a sinner doth repent him of his sinnes from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. And this is also the cause why they will heare and conferre with and moue questions to the best Preachers of the Word because they are in hope to get some what from them that they may make to serue for their purpose and if they can it will quiet and comfort them more then the speeches or iudgements of an hundred other men It is true indeed they loue the corruptest teachers best the good fellow Priest Mic. 2. 11. If a man walking in the spirit and falshood do lie saying I will prophecie vnto thee of wine and of strong drinke he shall euen be the Prophet of this people But yet they will not onely heare such but the best also in hope to heare from them somewhat that may serue their turne These are like Balaam that when God had giuen him his answer Num. 22. 12. yet out of this hope he waited still for another answer verse 19 20. So Ahab 1. King 22. 16. had wont oft to send for Michaia and to charge him to speake nothing but the truth why so It would haue comforted him more to haue gotten somewhat from Michaia for his turne then from all the foure hundred Prophets besides Thus you see then this second point confirmed which I obserued to you concerning the affection that a naturall man beares vnto the Word Now as this is a fearefull sinne so two things are to be obserued concerning the dangerous estate of these men 1. That in all the places where the Scripture speakes of them there the Holy Ghost sets a black marke vpon them and speakes of them as of Reprobates the Apostle Paul speaking of such as peruerted the Word and Doctrine that he taught whose damnation is past saith he Rom. 3. 8. And Peter speaking of them that wrested the Scriptures saith 2. Pet. 3. 16. that they did it to their owne destruction And Iude saith of them that turned the grace of God the doctrine of Saluation by Gods free grace onely into lasciuiousnesse that they were of old ordained vnto this condemnation Iude 4. 2. That the Lord hath threatned to feed these men in their humour so as such men do neuer lightly read or heare but somwhat they find that may serue their turne To Ahab that was vnwilling to be faithfully taught and acquainted with the will of God but willing to be flattered and deceiued God sent a lying spirit with efficacy of terrour Thou shalt perswade him saith the Lord 1. King 22. 22. And preuaile also go forth and do so And of euery one that hauing set vp his Idoll in his heart came vnto the Prophet the Lord saith Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols 3. The third point The naturall man will be ready to forsake and renounce any truth that he hath seemeâ—… to haue beene best grounded in and to haue receiued with greatest comfort when once it becomes an occasion of losse or trouble to him in the world while peace and prosperity lasts he may seeme to like the Gospell and euery truth of it as well as any man but if he cannot professe it without interrupting his peace he is ready to renounce it See the proofe of this in the hearer of the Word that is resembled to the stony ground Mat. 13. 20. 21. He heareth the word and anon with ioy receiueth it but when tribulation or persecution ariseth because of the word by and by he is offended And in that rich man that had seemed for a time full of zeale and deuotion towards Christ Mar. 10. 17. 22. Of these the Apostle saith that because they are enemies to the Crosse of Christ and mind earthly things therefore their belly is their God and their end damnation Philip. 3. 18 19. 1. To teach vs how to iudge of others that make profession of Religion and shew loue to the Word Praise God when thou seest any how lewd soeuer they haue beene to do so and hope the best and fret not nor like worse of our assemblies and Religion for this as the Pharisees did of Christ because the Publicans resorted to him Luke 15. 2. But yet build not too much vpon this as if that
therefore they must needs be soundly religious nor be offended with Religion because thou hearest and seest many of these to fall away for they may haue gone thus farre vpon meere carnall respects and be very hypocrites 2. To teach vs how to iudge of our owne profession and liking to the Word whether it be carnall or spirituall It is necessary euery one of vs should examine this Take heed saith our Sauiour to them that shewed such zeale in hearing of him Luke 12. 1. of hypocrisie And Luke 8. 18. Take heed how ye heare We should in this case ask our owne soule as Christ doth Andrew and the other Disciple Ioh. 1. 38. What seeke you Labour to approue thy heart to God in that profession thou makest for what haue we gained by all our hearing and profession if we be still hypocrites Rom. 8. 8. They that are in the flesh cannot please God I will therfore giue you foure notes wherby you may approue your hearts to be vpright in the profession of the truth 1. If thou canst be willing to heare and receiue without difference euery truth of God though it crosse thee in thy disposition and delights neuer so much True it is 1. A man is not bound to receiue any thing in Religion vpon the credit of any man whatsoeuer till he haue tried and examined it by the Scriptures They that heard the Apostles themselues were not bound to do so Act. 17. 11. Now we are expresly forbidden to do so Proue all things saith the Apostle 1. Thes. 5. 21. And when or vpon what occasion saith he so Surely immediately vpon the Charge he had giuen in the former Verse against despising of prophecying And therein he teacheth vs plainely 1. That we must proue and examine whatsoeuer we heare in Prophecyings and Sermons whosoeuer the Preacher be 2. That this is no despising of prophecying nor contempt done to the Ministers of the Word to examine the doctrine that they teach by the Word of God 2. A man may be more desirous to heare some truths and doctrines taught and deliuered then some others because some are of more vse to him then others are As the Minister may and ought to teach some truths and to insist vpon them with more diligence and zeale then others This is a faithfull saying saith the Apostle Tit. 3. 8. and these things I will that thou affirme constantly So may euery Christian heare some truths with more desire and affection then others Tit. 3. 8. 3 Some truths may be in Christian wisdome for a time concealed because the audience is not fit to heare them We haue our Sauiours owne example for this point of wisdome Mar. 4. 33. He spake the Word vnto them as they were able to heare it Yet he that hath a good heart will be willing to heare and receiue one truth as well as another and when he seeth it to be Gods truth will without reasoning receiue it and yeeld vnto it and not prescribe what shall be spoken to him in the Lords name as they did Esa. 30. 10. But comes to the hearing of the Word with Cornelius resolution Acts 10. 33. We are prepared before the Lord to heare all things whatsoeuer that are commanded thee of God His soule saith to God as Samuel was taught to say 1 Sam. 3. 9. Speake Lord for thy seruant heareth He is willing to be acquainted with euery part of Gods will though it make neuer so much against him A notable example we haue of this in old Ely for though he had iust cause to iudge that that which Samuel had to say to him from the Lord would be little to his comfort Both because of a heauy message he had receiued from the Lord a little before 1 Sam. 2. 27. to 36. And because he saw Samuel was very vnwilling to let him know what the Lord had said vnto him 1 Sam. 3. 15. Yet see how earnest he is with Samuel to know all God do so to thee and more also saith he 1 Sam. 3. 17. if thou hide any thing from me of all the things that the Lord said vnto thee And surely this should be the desire of all Gods people to their Ministers that they would deale faithfully with them and acquaint them with the whole counsell of God For 1. All the holy Scripture is of equall authority and therefore if we receiue any one part for his sake that is the Author of it we will receiue all 2 Tim. 3. 16. All Scripture is giuen by inspiration of God And Iam. 2. 11. He that said do not commit adulterie said also do not kill 2 The Minister of God is bound to deliuer the whole will of God to his people There was not a word of all that Moses commanded which Ioshua read not before all the congregation of Israel Iosh. 8. 35. And Ioshua in that case was no further bound then than euery Minister of the Gospell is now Go stand and speake in the Temple to the people saith the Angell of the Lord to Peter and Iohn Act. 5. 20. all the words of this life And it was Pauls comfort as he professeth Act. 20. 27. That he had studied to declare vnto the Church of Ephesus all the counsell of God 3 God hath charged the people to heare all Obserue and heare all these words that I command thee saith the Lord Deut. 12. 28. And Him shall ye heare in all things whatsoeuer he shall say vnto you saith the Lord concerning Christ Acts 3. 22. 4 Euery truth of God reuealed in his Word concerns euery one of Gods people and is profitable for them to know Those things that are reuealed saith Moses Deut. 29. 29. belong to vs and to our children for euer that we may do all the words of this Law And the Apostle teacheth vs 2 Tim. 〈◊〉 16. that All Scripture is profitable And Rom. 15. 4. that Whatsoeuer things were written aforetime euen in the Old Testament were written for our learning Insomuch as the Minister shall do them great wrong and make himselfe guilty of their bloud if he conceale any part of Gods truth from them Act. 20. 26. 2 If thou respect not in thy profession any worldly profit benefit or contentment but onely the kingdome of heauen and the saluation of thy soule True godlinesse hath the promises euen of this life 1 Tim. 4. 8. and we may be sure not to want any thing that shall be good for vs if we truly feare God Psal 34. 10. But that is not the chiefe thing we should haue respect vnto nor the mark we must aime at nor the profit and reward we must seek for in seruing God but the kingdome of heauen Seeke ye first the kingdome of God saith our Sauiour Mat. 6. 33. Our conuersation is in heauen it is heauen that we trade for saith the Apostle Phil. 3. 20. and 1 Cor. 9. 25. We run and striue iaith he to obtaine an incorruptible crowne And he tels
2. The tongue of the wise vseth knowledge aright To the application of the Word a speciall Wisdome is required 1. Corinth 12. 8. The Pastours gift whose worke stands principally in application is called there the word or vtterance of wisdome 2. Sinne must so be reproued as that the credit and estimation of the person that sinneth may be preserued as much as may be Priuate sinnes must not be made publike Our Sauiour therefore here when he discouers to this Woman her secret sinne doth it in secret betweene them two hee would not haue so much as any of his Disciples by This our Sauiour giues for a rule to be obserued by all that desire to win their brother Mat. 18. 15. Goe and tell him his fault betweene him and thoe alone Yet neuerthelesse this must be done by all that would win soules to God they must plainely and particularly discouer to them their sinnes Let them do it with as much wisdome as they can and with as much loue as they can so they do it This must needs be done This is made a chiefe part of the office and dutie of a Minister when the Apostle had deeply charged Timothy 2 Tim. 4. 12. to preach the word and to be instant in season and out of season he tells him how he should performe that duty to doe it well reproue saith he yea rebuke exhort c. and the contrary noted as the most proper mark of a false Prophet Lam. 2. 14. Thy Prophets haue looked out vaine and foolish things for thee they haue not discouered thine iniquity Yea this must be done 1. Particularly and plainly that the party may feele himselfe and his owne sin touched as plainly appeareth by the Prophet Nathans dealing with Dauid 2. Sam. 12. 12. Thou art the man yea 2. If they be publike and scandalous sins they must be reproued publikely 1. Tim. 5. 20. 3. It must be done effectually and zealously Cry aloud saith the Lord Esa 58. 1 2. lift vp thy voice like a trumpet Yea 4. In some cases with sharpnesse and bitternesse also Tit. 1. 13. Rebuke them sharply This sharpnesse Christ himselfe vsed sometimes Mat. 23. 33. Ye serpents ye generation of vipers how can ye escape the damnation of hell The Reason of this is the benefit that comes to Gods people by hauing their sinnes thus plainely and effectually discouered vnto them 1. Till men haue the true sense and knowledge of sinne they can neuer vnderstand rightly or clearely belieue any thing in Religion with any certainty or assurance This we haue an experiment of in this poore woman how blockish was she till Christ reuealed vnto her her sin and one chiefe reason why she was so vnable to vnderstand the Word of Christ was because she liued securely in a grieuous sin As the earth cannot receiue the seed till it be plowed vp so the heart of man cannot receiue the Word till the Lords plow haue been in it This comparison the Holy Ghost vseth Ier. 44. A kind of knowledge in Religion I grant is in many that liue securely in grieuous sinnes and neuer had their consciences touched with an effectuall knowledge and sense of sinne but you neuer knew any such that did attaine to a cleare and certaine knowledge The Lord will teach sinners saith Dauid Psal. 25. 8. that is such as know and feele themselues to be most miserable and grieuous sinners in the way and vers 9. The meeke such he means as are made meeke this way such as through pouerty of spirit and mourning for that are made meeke and humble according to that gradation our Sauiour vseth Mat. 5. 3 4 5. will he guide in iudgement and the meeke will he teach his way And of the rest the Apostle Paul saith that such as haue pleasure in vnholinesse and vnrighteousnesse cannot receiue the loue of the truth no nor belieue the truth but shall be apt to belieue lies and to be seduced 2. Thess. 2. 10 12. 2. Till men haue the true knowledge and sense of sinne they can neuer know Christ to the comfort and saluation of their owne soules Of this also we haue an experiment in this poore Woman of Samaria She neuer knew the gift of God nor who it was that spake vnto her she knew not Christ aright nor esteemed of him till he had discouered to her her sinne Such onely are fit to come to Christ Matth. 11. 28. Such and such onely shall be refreshed by him as are weary and heauy laden this way And indeed that no man can come to true comfort till he haue the true knowledge and sense of his sinne is euident by this that no man can find mercy with God for the pardon of his sinne till he can with a penitent and humbled heart confesse his sinne vnto God Prouerb 28. 13. He that couereth his sinnes shall not prosper but he that confesseth and forsaketh them shall find mercy And therefore Dauid vseth this as a reason to moue God to mercy Psalme 51. 3. For I acknowledge my transgressions and my sinne is euer before me Many thinke that the Ministry that plainely and powerfully rebuketh sinne serues to no other vse then to bring men to despaire and to fill them with melancholy but this is a fond conceit The true knowledge and sense of sinne is the onely way to comfort Iohn 16. 7 8. Christ saith the Spirit the Comforter which he would send should reproue and conuince the world The Spirit of God neuer comforted any till he had first reproued and conuinced them Therefore Paul reioyced greatly to heare of the Corinthians sorrow 2. Cor. 7. 7. and tels them ver 8. That he repented him not that he had made them sorrowfull and saith ver 9. That he had done them no hurt at all in reprouing them so sharply and bringing them to such heauinesse and giues this for the reason of it ver 10. Godly sorrow causeth repentance neuer to be repented of but worldly sorrow causeth death And the Apostle Iames when he had exhorted them to humiliation for sin and said Iam. 4. 9. Be afflicted and mourne and weepe let your laughter be turned to mourning and your ioy into heauinesse He preuents this obiection and tels them ver 10. if you be once thus humbled then he will lift you vp as if he should say that is the way to sound comfort according to that promise he had spoken of ver 6. God resisteth the proud and giueth grace to the humble 3. Till men haue the true knowledge and sense of sin their hearts can neuer be subdued to the obedience of God nor come to a true reuerence and feare of God This also may be seene in this poore woman till Christ told her of her sin she answered him scornfully and reiected him and obiected and reasoned against him What was it in the Ministery of Peter that wrought that wonderfull conuersion when about three thousand soules receiued the word gladly and were
when they will 2. To perswade such as hauing heretofore liued in this sinne do now think they haue truly repented to examine their repentance carefully 3. To teach and perswade all men that whereas Satan vseth to draw men to this and all other sinnes by this hope that they may be able to repent this aboue all things should terrifie and restraine men from sinne that they are vncertaine whether they shall be euer able to repent yea that they haue so great causes to feare that they shall neuer be able to repent and that they know the least sinne they commit will damne them if they do not repent Lecture the nineteenth Iuly 4. 1609. IT remaineth now that we come to the second vse of the former Doctrine That forasmuch as fornication and all vncleannesse is proued to be so hainous and dangerous a sinne we would therefore euery one of vs hearken vnto and embrace that exhortation of the Apostle 1. Cor. 6. 18. Flie fornication and 2. Tim. 2. 22. Flie also from the lusts of youth Which is more then if he should haue said abstaine from fornication abstaine from the Lusts of youth His meaning is that no Christian should too farre presume of his owne strength in this case but to shew his detestation of this sinne and care to auoid it he should flie as farre from it as he can So that the exhortation consisteth of two branches 1. That we should shun all shewes and signes and appearances of this sinne 2. That we should shun all occasions and prouocations to this sinne No Christian must thinke it sufficient to abstaine from this sinne but euery one is bound so farre to detest it as to shun all shewes and appearance of it that may giue men occasion to suspect vs of it Tush will some say what care I what men thinke of mee so long as God and mine owne conscience can witnesse with me that I am free from sinne And in this many doe maruellously flatter and deceiue themselues Some that are indeed free from the sinne it selfe and some that are guilty of the sinne please themselues in this that men can charge them no further then with appearance and shewes of this sinne and what care they for that But marke what the Holy Ghost saith in this case 1. Thess. 5. 22. Abstaine from all appearance of euill Exod. 23. 7. Thou shalt keepe thee farre from a false matter And the Apostle saith that true repentance will worke in a man a care to cleare himselfe from the sinne he had committed 2. Cor. 7. 11. And whereas they say they care not what men thinke of them It is certaine that he that careth not what men specially good men thinke of him hath no true feare of God in him Prouerbes 22. 1. A good name is to be chosen aboue great riches And the Apostle would needs haue Titus and two other chosen by the Church to ioyne with him in carrying the beneuolence of the Church of Macedonia to Ierusalem because he was carefull to auoid all suspition of dealing ill in that businesse 2. Cor. 8. 20. Auoiding this that no man should blame vs in this abundance that is ministred by vs. Ver. 21. Prouiding for honest things not onely before the Lord but also before men And on the contrary it is noted as a signe of extreme vngraciousnesse in the vnrighteous Iudge that he neither feared God nor reuerenced men Luke 18. 2. So that it is plaine euery Christian should so hate this sinne as to shunne all signes and shewes whereby hee may giue men occasion to suspect him of it or to thinke he doth not much dislike it This reprooueth fiue sorts of men First such as entertaine familiarity with such as are infamous for this sinne Euery ones heart and disposition may be knowne by his company Dauid takes comfort in this as a speciall note of the vprightnesse and innocency of his heart That hee had not haunted with vaine persons nor kept company with the wicked Psal. 26. 4 5. And on the contrary it is made a signe of a wicked man Psal. 50. 18. to be partaker with Adulterers And Paul wrote to the Corinthians that they should not keepe company with fornicators 1. Cor. 5. 9. There be some men so infamous for this sin that there is none how honest soeuer whom they are familiar with but they must needs incurre a blot in their reputation by them Let none such comfort themselues in their innocency for if they did flie fornication and hate it as they ought they durst not seeke or desire the familiarity of such persons Secondly Such as haunt suspected houses Salomon speakes of such a one Pro. 7. 8 9. Who passed through the street by the corner where the harlot dwelt and went toward her house in the twilight of the euening when the night began to be darke Loe he haunted a suspected house at a suspicious time Therefore he calleth him a foole a youth void of vnderstanding And therefore he giueth euery one counsaile Pro. 5. 8. Keepe thy way farre from her and come not neare the dore of her house I deny not but some that vse such houses may be honest they may haue other intents in going to them but surely such as haunt them doe not flie fornication nor detest this sinne as they ought to doe 3. Such as vse light and immodest attire and setting out of their beauty It is a fond and prophane conceit to thinke it mattereth not how men and women goe attired so that their mind be honest For the Holy Ghost commandeth all specially women to shew modesty and shamefastnesse euen in their attire 1. Timothie 2. 9. I will that the women attire themselues in comely apparell with shamefastnesse and modestie And there is a kind of attire and setting forth the beauty which is called an harlots attire because harlots first deuised it and doe most vse it Prouerbs 7. 10. Behold there met him a woman in an harlots attire ornatu meritricio as the word in the originall signifieth and all the best Interpreters reade it And to this the Lord alludeth Hosea 2. 2. Let her take away her fornications from her face for so it ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her adulteries from betweene her breasts How could there be fornication in her face and adultery betweene her breasts Truely the meaning is she wore the badge and cognisance of that sinne in those parts The laying out and painting of the breasts is called the adultery of the breasts and the painting of the face which is noted by the Holy Ghost 2. Kings 9. 30. Ieremie 4. 30. to haue beene the practice of harlots is called the fornication of the face I make no doubt but many that are honest vse this now a dayes yet can I not nor dare I excuse them that vse it but I must needs say that though they sin not in fornication yet they sinne in immodesty Though
they seeme to make conscience of this commandement thou shalt not commit adultery yet there is another commandement Flye fornication auoide all appearance of euill which they make no conscience of at all and therefore they are guilty of hainous sinne Such as vse filthy talke and filthy songs It is strange to see what liberty many euen some that in many things will seeme religious will pray dayly and heare deuoutly will giue to themselues this way Though they haue no other exercise of their wit if their company serue them but in scurrulous iests and filthy communication no such musicke in their mirth as amaroas and filthy songs yet if they can say they are honest for all this they thinke they are well These men I would haue to obserue these things 1. Filthy words whatsoeuer thou sayest doe argue a filthy heart Matthew 15. 18. Those things which proceed out of the mouth come from the heart and they defile the man Matthew 12. 34. From the abundance of the heart the mouth speaketh Yet haue we many old fornicators whose bodies are disabled to this sinne that haue yet as bad hearts as euer they had and shew that by the delight they take in speaking filthily And yet silly fooles they slatter themselues in this that they haue left that sinne 2. Say thy heart were cleane that is not enough thou must also make conscience of thy words The froward mouth doe I hate saith the Lord Pro. 8. 13. 18. 21. Death and life are in the power of the tongue Matth. 12. 37. By thy words thou shalt bee iustified and by thy words thou shalt bee condemned Iames 1. 26. If any man among you seeme to bee religious and bridle not his tongue but deceiues his owne heart this mans Religion is vaine Ephes. 4 29. Let not corrupt rotten communication come out of your mouthes And 5. 4. Let no filthinesse nor foolish talking nor iesting be once named among you Marke how iesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ioyned to filthy talking because men are wont to excuse it thus they speake in iest they meane no hurt we must giue them leaue to be merry Such speech though it be vsed but in iest is condemned This is one kind of that mirth that Salomon speakes of Eccl. 2. 2. I said to laughter thou art mad Pro. 26. 18. 19. Like mad men they cast about them firebrands and deadly things and say they are in sport 3. Our tongue of all the members of our body is giuen of God to be the principall instrument whereby we may glorifie God Therefore it is in the Hebrew Phrase called our glory Psal. 30. 12. Therefore shall my glory praise thee and not cease Iames 3. 9. Therewith blesse we God That is the cause why the Lord can worst endure to be dishonoured by that member Therefore Diues is said to haue felt a speciall torment in his tongue Luke 16. 24. Send Lazarus that he may dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame To conclude pretend and glory neuer so much of thy honesty certaine it is if thou didst flie fornication and hate it as thou oughtest thou durst not accustome thy selfe to thy filthy talke Such as delight in or can endure filthy talke such as will prouoke filthy persons to speake filthily such as will call to the Musitians for the filthiest songs they haue For this is a shrewd signe of a filthy heart specially in women because modesty is chiefely required of that sex it argueth an vncleane heart to delight in the lewd speech of others Pro. 17. 4. A wicked doâ—… giueth eare to a naughty tongue 1. Certainely it will grieue and vexe an honest heart to heare such things Ephes. 4. 29 30. Let no corrupt communication come out of your mouth verse 30. grieue not the holy Spirit of God It is said of Lot his righteous soule was vexed with hearing such things as he heard in Sodome 2. Pet. 2. 8. 2. There is a speciall force in such speech to corrupt them that heare it 1. Cor. 15. 33. Be not deceiued euill communications corrupt good manners 3. The eare is giuen of God to another end that is to heare the Word and to be sensus disciplinae that sence whereby knowledge should be conueyed into the heart he that hath eares to heare Gods Word he meanes let him heare saith our Sauiour Matth. 11. 15. 4. A good man should not endure him that vseth to bring lies to him and raise slanders Psalme 101. 7. Hee that telleth lies shall not tarry in my sight much lesse should hee endure them that talke filthily 5. If any shall obiect How can I let lewd men from speaking lewdely It is to no purpose to reproue such they would be the worse for it I answer that if honest men would shew that dislike as they might they would not be much troubled with such varlets That which Salomon saith in another case Pro. 25. 23. An angry countenance driueth away a backebiting tongue would hold in this also They might euen with a countenance restraine or chase them away And that which hee speaketh Pro. 20. 8. Is not true of Kings and great men onely though in them principally but of all Christians They may scatter away euill and lewdenesse euen with their eyes and countenance Lecture the twentieth Iuly 11. 1609. IT remaineth now that we come to the second branch of the Apostles Exhortation of which we haue already heard and that is this We are bound out of a holy feare least we should at any time fall into this sinne and out of that detestation we should beare vnto it to shunne all occasions and prouocations that might draw vs to it and to vse all good meanes that may be to preserue vs from it True it is that it is God onely that preserues any of vs from this or any other sinne Psalme 18. 35. Thy right hand hath stayed me and 56. 13. Thou hast kept my feet from falling But the meanes whereby he doth it is by working in vs a feare of falling which makes vs carefully to shunne tentations See how this feare is commended to vs in Gods Word as a wise man feareth and departeth from euill Pro. 14. 16. And blessed is the man that feareth alwaies Pro. 28. 14. and worke out your owne saluation with feare and trembling Phil. 2. 12. 2. An endeauour to vse all meanes that may preserue and strengthen vs from falling I kept my selfe saith Dauid Psal. 18. 23. from mine iniquity and 1. Iohn 5. 18. Hee that is begotten of God keepeth himselfe and that wicked one toucheth him not There is none so strong or full of grace but he may fall into the most fearefull sinnes that are if he be not carefull to shunne temptation and to vse the meanes God hath appointed to preserue him from sinne Therefore Christ chargeth his Disciples both to watch and to pray against
with God for the recouery of their credit with men Who thinks the worse of Dauid or Paul for the publishing of their sins nay who thinkes not much better of them for it and it must needs be so because of the promise of Christ He that humbleth himselfe shall be exalted saith our Sauiour Luke 14. 11. For as he that looseth his life for Christs sake shall finde it Matth. 10. â—…9 So he that of conscience towards God can be content to neglect his credit and estimation with men shall be sure to loose no credit by it On the other side he that hides his sinne shall not prosper Pro. 28. 13. Either the trouble of his guilty conscience shall be increased thereby Psal. 32. 3. When I held my tongue my bones consumed when I roared all the day Or 2. he shall be further hardened and made more prophane and more gracelesse more vnable to repent Therefore Salomon when he had spoken of the benefit of confessing and danger of hiding sinne adds immediately Pro. 28. 14. Blessed is the man that feareth alway that hath a tender conscience as he hath that is apt to confesse his sinne but hee that hardneth his heart as he vsually doth that vseth all the wit and learning he hath to hide his sin shall fall into mischiefe For 3. nothing that he takes in hand shall prosper not his prayers not his meditations Gods graces shall not prosper nor thriue in him See an example of this in Dauid who though doubtlesse he vsed to pray and frequent Gods worship during the space of that yeare which passed betweene his sinne and his repentance yet all did him no good till he had confessed his sinne To exhort vs that we therefore would seeke to get our selues this testimonie of our vnfained conuersion that when we are reprooued for our sinnes we can confesse them When the Lord in the Ministery of his Word meetes with thee particularly and thou hast such secret sinnes discouered vnto thee as neither the Minister himselfe nor any other can charge thee with as oft it falls out for the Word is liuely in operation and of a searching nature as the Author of it is Heb. 4. 12 13. if I say when thou art thus met with thou wouldst presently acknowledge thy sin vnto God in secret as he did of whom we read 1. Cor. 14. 25. when the secrets of his heart were made manifest vnto him by the Ministery of the Word he fell downe on his face and worshipped God no doubt thou mightest finde much comfort in it 2. Yea we should desire that we may be thus met with euen to heare that that particularly toucheth our selues as Iohn Baptists hearers did Luke 3. 10. 12. 14. That minde should be in euery one of vs that was in Dauid Let the righteous smite me saith he Psal. 141. 5. it shall be a kindnesse and let him reproue me it shall be as excellent oyle 3. When thy sin is knowne and is become offensiue vnto men thou must be willing to confesse it euen vnto men Remember the danger and curse of God threatned to them that hide their sinne and take heed of it Now there be many waies whereby men hide their sins 1. By iustifying and defending them As Ionah 4. 9. Doest thou well to bee angry for the Gourd he answered I do well to be angry to the death As many delight to shew their wits in defending many sinnes that the word condemnes 2. By denying them as Cain Gen. 4. 9. and Gehezi 2. King 5. 25. And Ananias Acts 5. 8. 3. By excusing and extenuating their sinne as Adam For saith Iob Iob 31. 33. Adam hid his sinne and that was onely this way he excused and extenuated it and so did Eue hers he laid the fault vpon the woman which God had giuen him and she vpon the Serpent Gen. 3. 12. 13. and thus did Saul seeke to hide his sin by excusing it and laying the fault vpon the people 1. Sam. 15. 21. 4. By senslesse silence not acknowledging them or being affected with them as Iudas did who though he heard our Sauiour in great trouble of spirit speake plainely of his sin Iohn 13. 21. and particularly pointed him out to be the man Iohn 13. 26. 27. though he had heard the fearefull words he denounced against him for it Mat. 26. 24. though he saw how much all the elect Apostles were moued and troubled with it Matth. 26. 22. yet could not he confesse his sinne nor seeke mercy nor was once moued or troubled with it for this Lecture the three and twenty August 22. 1609. IT followeth that we proceed to the second signe of grace and fruit of true conuersion in this woman she esteemed better of Christ after he had thus touched and reproued her then euer she did before She now in her heart esteemes him and with her mouth acknowledgeth him to be a Prophet of God and from hence we learne That he that is truely penitent will not hate or storme against him that shall admonish or reprooue him for sinne but loue him the better rather He that is poore in spirit and mournes for sin will be meeke also Matth. 5. 3 4 5. Pro. 9. 8. Rebuke a wise man and he will loue thee and 25. 12. As an earing of gold and an ornament of fine gold so is a wise reprouer vpon an obedient eare he counts it no disgrace but an ornament and honour to him to be thus faithfully dealt with Dauid esteemed better of Nathan after he had so plainely rebuked him then euer he did before see the reuerent respect he shewed vnto him when he came to speake with him he had present accesse to him 1. King 1. 23. and you shall find verse 27. that the King was not wont to conceale from him but to aduise with him about all his affaires of greatest moment so Acts 2. The same men that had mocked the Apostles before verse 13. when by their ministry they were plainely rebuked they esteemed reuerently of them Acts 2. 37. So did he also of whom we read 1. Cor. 14. 25. he reported to all men and vpon all occasions that God was of a truth in that Ministery Reasons 1. Because they know God is the Author of that reproofe that is giuen them according to his word whosoeuer be the instrument 2. Chron. 35. 22. Though Pharaoh Necho were Iosias enemy yet the counsaile and reproofe he sent him came from the mouth of the Lord and it was his ruine that he hearkned not vnto it He that reprooues me for any sinne according to the word speakes to me on Gods behalfe This is not his word but Gods and so to be receiued not as the word of an inferiour but as the word of God be that despiseth despiseth not man but God 1. Thess. 4. 8. And when we haue to deale with God the greatest must lay aside his dignity and thinke he can neuer be humble enough Iudges
3. 20. Eglon himselfe did in reuerence rise out of his seat when a message was brought him from God 2. Because they know it is a great benefit and fruit of Gods loue when he sends his seruants to deale plainely with them and to reproue them when so they sinne against him Pro. 6. 23. Reproofes of instruction are the way of life See it in that speech Reu. 2. 15. Whom I loue I rebuke See it also in Dauids prayer Psal. 141. 5. Let the righteous smite me it shall be a kindnesse Therefore is this theatned as a grieuous iudgement for God to giue ouer reproouing of men by his seruants Hos. 4. 4. yet let no man striue or reprooue another for this people are as they that striue with the Priest 3. Because they know it is the best fruit of loue that any can performe vnto them to admonish and reprooue them thou shalt not hate thy brother in thine heart but thou shalt in any wise rebuke thy neighbour and not suffer sin vpon him saith the Lord Leu. 19. 17. And 2. Thess. 3. 15. He counts thee a brother while he admonisheth thee 2. Cor. 2. 4. I wrote to you so sharpely that you might perceiue the loue which I haue specially vnto you See also Pro. 27. 5 6. Open rebuke is better then secret loue faithfull are the words of a friend 1. This Doctrine serues to exhort euery Christian to striue after and pray for this grace to be able to take a Christian admonition or reproofe in good part and to loue him the better that deales faithfully with him that way whatsoeuer the party be be he a Minister or priuate man This is the exhortation of the Apostle 1. Thess. 5. 12 13. Esteeme them highly in loue for their workes sake And this is their chiefe worke verse 12. to admonish you Marke 1. How earnest the Apostle is with them in this point hee knew well that vnlesse men doe esteeme reuerently of their Ministers and loue them they shall neuer be able to profit by their Doctrine and this experience proues most true 2. Marke why he would haue them to loue their Ministers with a singular loue for their workes sake and what the chiefe worke is he nameth they admonish you euen for this cause they should loue them Now there bee three things principally that keepe men from taking a reproofe in good part against which I will labour out of Gods Word to strengthen you 1. We are ready to thinke of euery one that admonisheth or reprooueth vs that he vsurpeth authority ouer vs makes himselfe our better seekes to reigne as a Lord and to haue our heads vnder his girdle And we cannot abide that a man whom wee know to be either our inferiour or equall should take that vpon him When Lot an equall in the mildest manner did admonish the Sodomites they reiect him thus Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule We cannot endure it from an equall When Moses a gouernour in as mild a manner as was possible seeing two of his brethren at variance admonished them and would haue set them at one saying to them Acts 7. 26. Sirs yee are brethren why doe you wrong one another verse 27. He that did the wrong thrust him away and said who made thee a Prince and a Iudge ouer vs When the Prophet came to Amaziah King of Iudah and reprooued him for his Idolatry he was reiected with this taunt Haue they made thee the Kings Counsellour 2. Chron. 25. 16. So that whether he be our inferiour or equall or whether he be one that God hath giuen a speciall calling vnto to admonish vs we are apt by nature to reiect it vpon this ground For strengthening our selues against this corruption we must consider 1. That it is no pride or presumption for the Minister of Christ to reprooue sinne in any man Indeed euery man must in reproouing of his betters shew due reuerence and respect to their calling 1. Tim. 5. 1 2. Rebuke not an Elder but admonish him as a brother the elder women as mothers yet it is no presumption in the Minister of Christ to reprooue sinne in any man For it is his calling Ezek. 3. 17. I haue made thee a Watchman yea we are in Christs roome 2. Cor. 5. 20. And it is necessary Gods people should know this Know them that are ouer you saith the Apostle 1. Thess. 5. 12. If therefore you disdaine to be taught and admonished by vs you disdaine to be taught and admonished by Christ Luk. 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent mee 2. It is no pride nor presumption nor signe of a busie body for a priuate Christian to admonish or reprooue his neighbour For he hath also the commandement of God for it Heb. 10. 24. Let vs consider one another to prouoke vnto loue and good workes 1. Thess. 5. 11. Comfort your selues together and edifie one another as also yee doe Euery man hath a calling and is charged to see Gods law obserued by others so farre as in him lyeth 3. It is no disparagement to the best man to be put in minde of his duty to God euen by one that is much his inferiour and to hearken to him See an example of this in a master Naamans seruants admonish him and he by hearkening to them receiued great good by it 2. King 5. 13. In a husband in all that Sarah hath said vnto thee hearken vnto her voice saith the Lord to Abraham Gen. 21. 12. In a Father Terah hearkened vnto Abraham and left his own country as appeares by comparing Gen. 11. 31. and 12. 1. In a Prince Dauid hearkened to the counsaile of Abigail and blessed God for it 1. Sam. 25. 32. 33. Nay the meaner the person is that admonisheth thee the more shalt thou shew thy obedience to God and the power that his Word and Spirit hath had in thy heart if thou hearken to his counsell Esay 11. 6. A little childe shall leade them The second corruption that hindereth men from accepting reproofe is this if we can say that the party that reprooues vs hath his faults as well as we and euery man is eloquent and witty in discouering the faults of Preachers either such as they are indeed guilty of or such as are maliciously and slanderously deuised and reported of them and thinke it a sufficient reason why they should reiect all that the Preacher can say against their sins This we shall see an example of Iohn 9. 34. thou wert altogether borne in sinnes and durst thou teach vs To strengthen vs against this corruption we must consider that though no man can with comfort nor ought indeede to reprooue sinne in others that is himselfe a wicked man vnto the wicked saith God what hast thou to doe to declare mystatutes seeing thou hatest instruction
and castest my words behind thee Psal. 50. 16 17. And a Bishop must be blamelesse 1. Tim. 3. 2. Yea if he haue beene heretofore infamous for any scandalous sin and haue now repented he ought not to exercise his function in that place where that infamy continueth for he must be one that hath a good report euen of them that are without lest he fall into reproach and by that meanes into the snare of the diuell 1. Tim. 3. 7. The cause why Paul by no meanes would accept of Marke to ioyne with him in his Ministery was because he had giuen offence to the Church by departing from him before Acts 15. 37 38. Yet it is no iust exception to the reproofe that is giuen because we know some faults by him that reprooues vs for then may we reiect all reproofe from men seeing the holiest Minister hath his infirmities and faults we also are men of the like passions with you say the Apostles themselues Acts 14. 15. Yea it it profitable for vs that God teacheth vs not by Angels nor by his Spirit immediately but by poore weake men that are sinners as well as we for by this meanes they may teach vs with more feeling experience and compassion then otherwise they could haue done this reason the Apostle giues why our blessed Sauiour himselfe was in all things excepting sin made like vnto vs Heb. 2. 17. that he might be a mercifull and faithfull high priest Yea say they that teach and reprooue thee be guilty not of humane infirmities onely but of grosse sinnes yet that cannot warrant thee either to refuse to heare them or to obey such reproofes as they giue thee by warrant from the Word of God for the people were bound to heare and obey the good doctrine of the Scribes and Pharisees though their workes were naught Matth. 23. 2 3. And the people of God transgressed because for the sinnes of Elyes sonnes the Priests they abhorred the offerings of the Lord 1. Sam. 2. 17. 24. The third and last of those corruptions which vsually hinder vs from taking reproof in good part is this that we take such as reprooue vs especially publikely to be our enemies or to be set on by some tale-bearers that loue vs not if he would haue come to me saith many a one and told me of my fault in priuate I should haue takenit well but this exclaiming of me and disgracing me in publike argueth no loue An example of this corruption we haue in Ahab who accounted the Prophet Eliah his enemie 1. Kings 21. 20. and those proud men spoken of Ier. 43. 2 3. who charged the Prophet that Baruch had set him on to preach so against them as he did To strengthen vs against this corruption we must consider of these foure points 1. That a man may haue his sin touched and reprooued in the Ministery of the Word when the Minister intends not to touch him nor so much as knowes of his sin as it was with that man that came to heare the Prophets he was conuinced of all he was iudged of all and had the secrets of his heart which were vnknowne both to the Prophets and to all other men made manifest to him 1. Cor. 14. 24 25. We vse not to busie our selues in inquiring curiously or maliciously into your faults nor entertaine tale-bearers but may say to you as the Prophet The Lord teacheth vs and shewes vs your practises and makes vs able to meet with them when wee thinke not of you Ierem. 11. 18 19. 2. That when a mans offence is knowne and scandalous to many the Minister is not bound to admonish him in priuate but may without malice reprooue it publikely for so did Iohn deale with the Pharisees and Sadduces Matth. 3. 7. and Paul euen with Peter himselfe Gal. 2. 14. and we haue an expresse commandement for it 1. Tim. 5. 20. them that sin publikely and notoriously he meanes rebuke before all that others also may fearâ—… 3. Though the sinne be priuate and knowne to no more but the Minister himselfe it may oft-times be much fitter for the Minister to touch and reprooue it in his publike Ministery then to admonish the party in priuate prouided that he so touch the sin as he touch not nor note the person And that for these three reasons 1. Howsoeuer most men will bragge how well they would take it to be admonished in priuate yet they that will try it shall finde there be very few that will take it well 2. There is much more power and authority in such publike reproofe as I haue spoken of then in any priuate because of the promise Christ hath made to be with his seruants in the execution of all the parts of their Ministeriall function Matth. 28. 20. 3. By such a publike reproofe many others may receiue profit which is the reason the Apostle giueth of that commandement 1. Tim. 5. 20. 4. If his reproofe be according to Gods Word thou oughtest to receiue it whatsoeuer his affection be that deliuers it yea thou shouldest count it a dangerous sin for thee thus to censure and iudge of the Preachers affection when thou canst not iustly blame his doctrine and so the Lord speakes of it as of a great sin Hos. 4. 4. this people are as they that striue with the Priest This Doctrine serueth also for reproofe and to discouer the vnsoundnes and hypocâ—…isie of most men Ought euery Christian to loue his Minister with more then an ordinary loue and that for this cause because he vseth to admonish and reprooue him will he that hath any wisedome or grace in him loue the man the better that rebuketh him is it not possible for any man truely to haue repented of any sin that hates and stormes against him that dislikes and censures his sin then surely are most men far from grace and far from true repentance For there is many a man like Ahab who though they acknowledge their Minister to be the faithfull seruant of God as he did Micaiah yet hate him onely because he prophecies not good to them 1. King 22. 8. And generally the people hate the Ministers of the Word onely for doing this worke and duty of their Ministry they hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Am. 5. 10. yea though they giue them no other occasion at all I haue neither lent on vsury nor men haue lent to me on vsury that is I neuer had to doe with them about any worldly occasions yet euery one of them doth curse me saith the Prophet Ier. 15. 10. Now I would haue such men to know that it is not the committing of any sin how hainous soeuer that makes their case so desperate or is so certaine a signe of their perdition as this that they despise admonition Better is a poore and a wise childe then an old and foolish King who will no more be admonished saith Salomon Eccl.
hypocrisie of most men to shew that most hearers haue no grace in them For though they be content to heare sometimes and to heare ordinarily yea and to be at charge also with maintaining the Ministry of the Word among them as many most vngodly men that we haue read of in the word haue beene content to doe yet in three things they shew themselues to be carnall and vngodly men 1. In that in their hearing they respect not edification but delight onely and the tickling of their eares The word it selfe which is the food of our soules they respect not so much as they doe the art and eloquence and other gifts of the man that doth deliuer it vnto them They esteeme much more of the sauce and cookery then they doe of the meate it selfe Yea a carnall kind of teaching wherein there is nothing but shew and ostentation of humane gifts as wit memorie reading eloquence and the like they doe preferre much before that Ministry wherein the euidence and power of Gods Spirit is seene and felt For that teaching wherein there is nothing but the plaine interpretation of the Scripture by Scripture and application of it to the vse of the Church they despise and count it as the conceited Corinthians also did 1. Cor. 1. 21. The foolishnesse of preaching We grant that he that should conuert soules had need haue the tongue of the learned Esay 50. 4. and that knowledge of the arts and tongues are to be acknowledged excellent helpes and ornaments vnto a Preacher Paul thankes God for the gift of tongues 1. Cor. 14. 18. And also that without studie and reading no man can be fit to performe this worke well as is plaine by the charge the Apostle giues 2. Tim. 4. 13. When thou commest to me bring with thee the bookes but specially the parchments Paul himselfe made vse of bookes though he were so great an Apostle Yet it is certaine that the power of the Spirit of God for the working vpon the conscience lyeth neither in the sentences of any Fathers or other Authors nor in the art and eloquence of the Teachers but in the Word it selfe Luke 8. 11. The seede is the Word of God Heb. 4. 12. The Word is liuely and mightie in operation Psalme 19. 7. The Law of the Lord is that that conuerts the soule Ierem. 23. 29. Is not my word like fire and as a hammer 2. In that they cannot endure that Ministry that doth with any power reprooue sinne specially those sinnes themselues are giuen vnto but vse to indent with their teachers and limit them as they did of whom the Prophet speaketh Esay 30. 10. They said vnto the Prophets prophesy not vnto vs right things speake vnto vs smooth things Prophesy deceits 3. Though they doe both heare ordinarily and in words also commend the faithfullest Ministers yet in their deeds and vnreformed liues they shame and disgrace their Teachers The onely good commendation and testimonie the people can giue their Teachers is this when the power and vertue of their Teachers Ministry may appeare in the reformation of their liues When it may be said to them 2. Cor. 3. 2. Ye are our Epistle written in our hearts read and knowne of all men Lecture the fiue and twentieth September 12. 1609. IT remaineth now that we come to the second of those three principall points I told you were to be obserued in this verse viz. The question she mooueth vnto Christ which is about the true worship about the most publike and solemne worship of God as I shewed you the last day Now the word that the Euangelist vseth to expresse this worship by that he speaketh of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to adore so that the words may be plainely and fitly thus translated Our Fathers adored in this mountaine c. Now adoration to speake properly of it is an outward and bodily worship when by some reuerent gesture of the body we testifie the inward reuerence and subiection of the heart And the Greeke word which the Euangelist here vseth in his primitiue sence signifieth to giue a kisse vnto another and it is taken from a custome they had in old time to testifie the reuerence and subiection they did beare to any by giuing them a kisse So soone as Samuel had annointed Saul to be King to testifie his homage to him he giues him a kisse 1. Sam. 10. 1. When the Lord would describe his people that had not giuen religious worship vnto Baal he calls them such as had not bowed their knee to him nor giue him a kisse with their mouthes 1. King 19. 18 And when the Prophet would exhort the great men of the world to worship Christ and to acknowledge him their Lord and King he bids them kisse the Sonne least he be angry Psal. 2. 12. Now the thing that we are first of all to obserue at this time is that the true worship of God is called adoration In the foure verses following Christ calls all that doe any true worship vnto God such as doe adore him So the whole worship whereto the Gentiles should be called is signified vnder this Phrase Esay 45. 23. vnto me euery knee shall bow And in this verse you see they that did performe publique and solemne worship to God in his Temple are said to adore him Acts 8. 27. The Eunuch is said to haue come to Ierusalem to adore and Acts 24. 11. Paul saith of himselfe he came to Ierusalem to Adore And from hence we haue this to learne for our instruction That no man can performe any Part of Gods worship well specially of his publike and solemne worship without some signification of his reuerence and subiection vnto God euen in the outward gesture and behauiour of his body It is true 1. That this is not enough for the chief est part of Gods seruice but when with the soule wee worship him for thus farre an hypocrite may goe 2. It is a high degree of contempt done to God when we thinke it enough to giue him the knee if the heart bow not to him if we scrue him not with the heart it is as the offering of the blind lame and sicke in Sacrifice of which the Lord saith Mal. 1. 8. is that no euill offer it to thy Prince c. Yet is the seruice of the body also necessary and a part of Gods worship The chiefe worship we doe vnto God is done not with the body but with the soule and Spirit as we shall heare when we come to speake of the 23. verse of this Chapter when in true reuerence and subiection we bow our hearts vnto him to walke in his waies and whatsoeuer reuerence we can make shew of with our bodies if our hearts doe not withall thus bow vnto him it is but abhominable hypocrisie in the sight of God But yet is it not sufficient to worship God with our soules and hearts if in euery part of his
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
particular which direct vs how to carry our selues in euery part of Gods publike worship And those I am now to deliuer vnto you let me intreat your attention and patience while I finish this doctrine the rather because it is not so pleasing I know vnto the eare as many other things that may be taught vnto you But 1. It is a truth Christ hath taught vs in his Word and whatsoeuer God is pleased to teach we must be content to heare For thus saith the Lord of Christ Ye shall heare him in all things whatsoeuer he shall say vnto you Acts 3. 22. 2. It is a truth naturally arising out of this Text and such as there be few places in Scripture from which it may be so fitly deliuered as from this 3. It is a truth of continuall vse and therefore we are bound to teach it I haue kept backe nothing that was profitable vnto you saith the Apostle Acts 20. 20. and if we be bound to teach it you are bound to heare it also 4. It is a truth you haue not oft heard and my desire is to speake so fully of it now that I may not need to teach it againe I told you the last day that there bee sixe duties of Gods worship vsed in our Assemblies and all of them by the ordinance and commandement of the Lord. For 1. We pray togeher 2. We heare the Word read 3. We heare the Word preached 4. We sing Psalmes 5. We haue both the Sacraments administred 6. We heare and receiue the blessing of God pronounced by his Minister Now the Word of God hath giuen vs particular direction how to carry our selues in euery one of these For prayer we finde three directions 1. We should if conueniently we may kneele at prayer The fittest gesture in prayer is kneeling because we haue no gesture in vse amongst vs so fit to expresse our humilitie by For this we haue a plaine commandement to vse it when we may Psal. 95. 6. Come let vs worship and fall downe and kneele before the Lord our maker So Paul taking his leaue of the Elders of Ephesus kneeled downe and prayed with them all Act. 20. 36. And so all the Christians at Tyrus accompanying Paul to the ship with their wiues and their children kneeled downe on the shore and prayed Acts 21. 5. Yea we haue the example of farre greater persons for this namely of Salomon 1. King 8. 54. And of one that was greater then Salomon euen out Sauiour himselfe Luke 22. 41. 2. They that cannot conueniently kneele should stand or at least doe as much reuerence with some other gesture and posture of their body as they can Some cannot conueniently kneele at prayer through age and other infirmities and we know God preferres mercy euen in this kind to our selues before sacrifice Matth. 12. 7. Some by reason of their Seates cannot kneele conueniently If the Minister should kneele at prayer in many Churches the people could not heare him no more could many of them doe if they should kneele downe themselues at his prayers And edification should bee more respected then gesture or any other thing that is but a matter of circumstance the Apostle blames the neglect of this as a chiefe fault in Gods publike worship 1. Cor. 14. 17. and professeth verse 19. that himselfe had a chiefe respect vnto this in all the parts of his Ministry and vers 26. giues this charge to the Church concerning euery thing that is to be done in the Church-assemblies Let all things bee done to edifying Such I say as cannot conueniently kneele should either by standing or by some other gesture shew as much bodily reuerence as they can For standing vp at prayer wee haue direction Nehemiah 9. 2. 5. Marke 11. 25. Luke 18. 13. And for the bodily reuerence that they should striue to shew that can neither kneele nor stand vp wee haue old and weake Iacobs example Gen. 47. 31. And Israel worshipped or adored towards the beds head If it be obiected that Dauid sate at prayer 2. Samuel 7. 18. I answer the word there vsed signifies as properly and vsually to remaine and abide in a place or at a thing as to sit as Genesis 27. 44. Leuiticus 14. 8. 1. Samuel 1. 22. and 20. 19. 2. Samuel 19. 32. in all which places the very same word is vsed in the originall tongue and must be vnderstood not of the gesture of sitting but of continuing and making some abode as all the best translators doe render it And so it is also to be taken and vnderstood there Dauid continued before the Lord. 3. All should with silence ioyne in heart with the Minister and in their vnderstanding and affection goe with him in his prayer and at the end of prayer witnesse their consent by saying Amen And that this is the part and duty of the people in publike prayer is euident both by the example and direction of the Word in these places 1. Chron. 16. 36. Nehemiah 8. 6. 1. Corinthians 14. 16. 2. At the hearing of the Word preached all must attend and hearken diligently and our whole carriage must bee such as may no way hinder but stirre vp and helpe our attention to that that is taught Acts 8. 6. The people gaue heed to those things which Philip spake with one accord And wee are commanded to hearken diligently Esay 55. 2 3. From day light till noone the eares of all the people were attentiue Nehemiah 8. 3. and Prouerbes 2. 2. cause thine eares to hearken Therefore it is noted to haue beene the vse of the people of God for the helpe of their attention to fasten their eyes vpon the Teacher Luke 4. 20. and to keepe their places Nehemiah 8. 7. So that to sleepe at Sermon or to talke or to suffer the eyes to wander here and there or to reade yea though it be on the Bible if wee hinder our attention thereby to that that is taught argueth want of reuerence and is a kind of contempt done to Gods Ordinance Iob speaking of the reuerence that men did beare to him saith Iob 29. 9. When hee spake the Princes stayed talke and layed their hand vpon their mouth and verse 21. vnto me men gaue eare and waited and held their tongue at my counsaile and ver 23. they waited for mee as for the raine In this respect writing and taking notes at Sermons because 1. It helpes to keepe the mind attentiue to that that is taught And 2. It helpes the memory is not vnfit how euer it be thought by some to be some hinderance to the words working vpon the affection in hearing 3. At the hearing of the Word read some further gesture and outward signification of reuerence is to be vsed then is required at the hearing of the Sermon See a proofe of this in the example of the Teacher Luke 4. 16. Our Sauiour when he read his Text stood vp to reade When he beganne his Sermon he sate downe
verse 20. See another proofe of it in the example of the hearers Neh. 8. 5. When Ezra opened the booke to reade the Scriptures all the people stood vp But when they heard the Sermons they were wont to sit Ezek. 33. 31. My people sit before thee and heare thy words If you aske what reason there is for this seeing 1. The people of God doe out of doubt receiue more profit and comfort by the Word preached then by the Word read faith comes by hearing saith the Apostle Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishnesse of preaching to saue such as doe belieue 2. God workes more mightily by the preaching of the Word then by the Word read When Paul saith Rom. 1. 16. That the Gospell is the power of God vnto saluation what meaneth he by the Gospell surely the preaching of the Gospell as appeares vers 15. I answer that though this be so yet is the Word read in it selfe of farre greater excellency authority and certainety then the Sermon of any Preacher in the world For 1. It comes more immediatly from God all Scripture is giuen by inspiration of God 2. Tim. 3. 16. And though it be translated by men yet is there in it farre lesse mixture of humane ignorance and infirmity then in preaching While the Word is read we are sure we heare God speaking vnto vs and that it is the truth that we heare But not alwaies so when man preacheth for the best man is subiect to errour Rom. 3. 4. and 1. Cor. 13. 9. We know in part and prophecie in part 2. The Word that is read is the foundation of all Sermons and the very Touch-stone whereby they are to be tried To that which we heare read simple and absolute obedience is due without any question made of the truth and certaintie of it so is it not to that we heare preached further then we finde it agreable to the written Word Acts 17. 11. They of Berea are commended for examining that which the Apostles themselues did teach And a commandement is giuen vs 1. Thess. 5. 11. to prooue that we heare and comparing that with verse 20. it is plaine that in doing so we shew no contempt to our Teachers So you see the custome of our Churches in sitting bare while the Word is read is grounded vpon good reason and warrant from the Word of God and such as it well becomes euery one of Gods people to conforme themselues vnto 4. I haue beene long in directing what outward behauiour should bee in these three exercises In the three following I will be the briefer In singing of Psalmes though we should respect the matter more then the Tune or Musicke and vse the Tune onely as a meanes to stirre vp and encrease good meditations and affections in our soules Col. 3. 16. Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs Yet is there for the reuerence of this part of Gods worship due respect also to be had of keeping the Tune And as they shew contempt to the ordinance of God that sit mute and ioyne not with the Congregation in it so doe they also that by not keeping the Tune doe disturbe and breede confusion in the Congregation It is said of those that sung in the Temple that they sung as if they had beene all but one man making one sound to be heard in praising the Lord. 2. Chron. 5. 13. 5. In the time that either of the Sacraments are administred we haue partly learned how we should behaue our selues by that which we haue already heard For in the administration of both the Sacraments the greatest part of the time is spent in prayer and in reading of the Word and in singing of Psalmes But besides all this that hath beene said this one direction is peculiar to the Sacraments that we must vse the helpe of our eye and behold that which is done in the Administration of the Sacraments we must be hold when the Water is applied the Bread broken the Wine powred out and giuen In the other parts of Gods seruice the Lord teacheth and helpeth our edification by the vse of our eare in this by the vse of our eye also In which respect also the Sacrament is called a visible word When Moses tooke the bloud of the Sacrifice and sprinkled it vpon the people he bad them behold the bloud of the couenant which the Lord made with them Exod. 24. 8. 6. When the blessing is pronounced by the Minister of Christ at the end of Gods publike worship and dismissing the Congregation The people in reuerence to the Lord whose blessing they are to receiue thereby should stand vp When Salomon who in that was more then a King blessed the Congregation of Israell it is precisely noted by the Holy Ghost that the gesture the people vsed while Salomon gaue the blessing was standing 1. King 8. 14. 2. Chron. 6. 〈◊〉 and all the Congregation of Israell did stand Thus haue I finished the first Vse of this Doctrine touching the outward reuerence due to the Sanctuary and giuen you directions out of Gods Word how yoâ—… should carrie your selues in his publike worship Lecture the eight and twentieth October 10. 1609. IT remaines now that I come to the second Vse and that is for reproofe of such as beare no reuerence but shew open contempt to the publike worship of God And I finde three principall faults in this kind 1. The neglect that is had of the place it selfe where our Church assemblies are kept I meane of our Churches and Temples 2. The refusing to be present and to ioyne with the assembly in Gods worship 3. The vnreuerent behauiour and contempt that is done to Gods worship by them that vse to bee present at it 1. It is a sinne and contempt done to Gods publike worship when our Churches are spoiled and defaced The Prophet complaining of the enemies of Gods people Psalme 74. 10. that they did blaspheme Gods name that they blasphemed and reproched the Lord verse 18. he giues this for one reason of it verse 8. that they burnt vp the Synagognes of God Yea it is a sinne and contempt done to Gods worship when there is not care had that they be decently and comely kept and maintained I haue already granted that it hath beene the folly and superstition of the Papists to thinke that their Temples could neuer be for the building and furniture stately and glorious enough And if any shall obiect for their superstition the glorie and statelinesse of Salomons Temple I answer the comparison and proportion will not hold betweene that Temple and ours but betweene the Synagogues that the Iewes had and our Churches By reason of three notable differences that are as I then shewed you betweene the Temple at Ierusalem and our Temples yet may we truely say that as superstition made the Papists too carefull and bountifull so prophanesse and
sing and giue praise doubtlesse we should finde more comfort and edification thereby then we doe 2. They sin against the Congregation and hinder the profit and edification of others One chiefe cause doubtlesse why so many offend this way is because they see such and such that are their betters and haue more knowledge then they vse to doe so In so much as let vs teach men their duty in this neuer so plainely out of Gods Word we shall neuer be able to reforme many till some of you giue better example When the people answered Ieremie so desperately the word that thou hast spoken vnto vs in the name of the Lord we will not heare it of thee Ier. 44. 16. The reason is giuen vers 17. that they had the example of their Fathers and Princes and husbands to iustifie that they did Besides many comming so late giue occasion of distraction and drawing away the minds of others from that part of Gods seruice that is in hand And this may seeme to be one reason why there is such a speciall charge giuen to the Prince aboue others that he shall neither come into Gods House after the people are assembled nor goe out before them Ezek. 46. 10. Because if he should come or goe by them while they are at any part of Gods seruice though it be while they are vpon their knees at prayer vnto God they would be readie to leaue the seruice of God and rise vp to doe reuerence to the Prince how vnfit soeuer it be for them to doe so 3. They sinne against the worship of God it selfe For as the forwardnesse in comming betimes to Gods seruice argueth our reuerence we beare to it and delight we take in it so our comming so late must needs argue the contrary 'T is noted for a property of Gods people that they came willingly at the time of the assembly Psal. 110. 3. And the Holy Ghost speakes it to the praise of Hezekiah 2. Chron. 29. 20. that vpon the day that he was to doe publike worship in the House of God he rose early Certainely by this example we should learne that they that cannot in a short time be ready to come to Gods House but haue much to doe in the morning they should rise earlier on the Sabbath and on such dayes of publike exercise then on other dayes 2. Chron. 29. 36. It is said to haue beene a great comfort to Hezekiah to see with what readinesse and forwardnesse the people came to the House of God And as that was so to him so on the contrary it is a iust cause of complaint and griefe to the godly to see the backwardnesse of the people now adayes in comming to Gods House Besides looke what part of Gods seruice we refuse to yeeld our presence to to that we doe a contempt and shew abase estimation we haue of it And in esteeming basely of the least part of Gods seruice vsed in the Congregation we shew contempt to God For there is nothing done in our assemblies but by his ordinance as I haue proued to you at large not long since So that I may conclude as 1. Thess. 4. 8. He that despiseth these things despiseth not man but God If any man shall say though this be a fault it is but a small fault and therefore it is no great matter though he vse it still notwithstanding all this I haue said against it I would wish him to consider these fiue points 1. That he that giues himselfe liberty wittingly and willingly to continue in the least sin hath obtained the pardon of no sin Iames 2. 10. He that keepes the whole Law and failes in one point is guilty of all 2. This is a sin against the first Table that immediatly concerneth God himselfe and therefore cannot be a small sin Matth. 22. 28. The first is called the first and great command ment 3. It is a publike and scandalous sinne and no sinnes that are publike and scandalous vnto others can be small sinnes The Lord giues this as a reason why he so sharpely punished Moses and Aaron for not belieuing his promise of giuing water out of the rocke because it was in the presence of the children of Israel that they shewed this infidelity Num. 20. 12. It was a publike and a scandalous sin 4. Though it seeme a small sinne to come after the beginning of Gods seruice and goe before it be ended yet the roote from whence this growes is a despising and an vnreuerent estimation of Gods ordinance as I haue already prooued and that is no small sinne The Lord when he would make knowne to Dauid the hainousnesse of his sinne calls him to the consideration of this bitter root from whence it grew 2. Sam. 12. 10. The sword shall neuer depart from thine house because thou hast despised mee and taken the wife of Vriah 5. Though this sin were small when you committed it of ignorance it cannot be small now it is thus reuealed to you by the Word to be a sin and you shall commit it against knowledge Iames 4. 17. To him that knoweth how to do well and doth it not to him it is a sin with a witnesse as we say 1. Sam. 15. 23. Rebellion is as the sinne of witchcraft and disobedience or repugnancy to the will of God is wickednesse and Idolatry 3. The third and last sin that I told you was to be reprooued by the Doctrine is the vnreuerent behauiour and contempt that is done to Gods worship by them that vse to be present at it Three sorts of people I find that are to be blamed in this kind 1. Such as admit to all the priuiledges of the Church them that are scandalously profane and wicked men 2. Such as ioyne with vs in Gods seruice and shew not the outward reuerence that becommeth them in it 3. Such as being present doe shew themselues openly prophane and contemners of Gods Sanctuary and seruice 1. It is a great contempt done to Gods publike worship when all without difference are admitted to the priuiledges of the Church as if they had equall interest in them with the people of God When such as are knowne to the Congregation to haue committed whoredome haue their children instantly admitted to Baptisme no necessity on the infants part requiring hast before themselues haue giuen satisfaction to the Congregation by their repentance when such as are knowne to the Congregation to be ignorant malicious vncleane vniust persons drunkards and blasphemers are admitted to the Table of the Lord when the House of God is made as a common Inne that receiues guests of all sorts to come into it and entertaines all alike The gates of Gods House are called the gates of righteousnesse none should presume to enter into them but such as in profession and endeauour are righteous men Psalme 118. 19. 20. Open yee vnto me saith Dauid the gates of righteousnesse that I may goe into them
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
certaine and infallible note of the true Religion The old way is called the good way Ier. 6. 16. The true Religion is the most antient Religion So the Prophets that seduced Gods people to Idolatry are said to haue caused them to stumble in their way from the antient wayes Ier. 18. 15. So the Idolatry of the Iewes is disgraced by this note that it was new Deut. 32. 17. They serued new gods newly come vp And the true Church of God is called The antient people Esay 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod But that is onely truely ancient in matters of Religion which was from the beginning It is not the continuance of a thousand or two thousand yeares that can make any thing in Religion truely antient but it must be from the beginning or it is not truely antient The Gospell is called an eternall Gospell Apoc. 14. 6. And so Iohn commends his Doctrine 1. Iohn 1. 1. to be that which was from the beginning So our Sauiour giues this rule to try a truth in Religion by Matth. 19. 8. From the beginning it was not so And the Apostle 1. Cor. 11. 23. grounds his Doctrine of the Sacrament and the direction he giues to the Church about it vpon the first institution of it That is truely antient in matters of Religion that can fetch his originall from him that is called the antient of daies Dan. 7. 9. That is from God himselfe and his Word That that is deriued but from men is of no antiquity in this case So the Lord in that place I cited euen now Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come vp though they had continued in the world many hundred yeares For Abrahams ancestours were Idolaters Iosh. 24. 2. because it was but the deuice of man and had not warrant from his Word That which is grounded vpon the authority of the Prophets and Apostles which wrote by diuine inspiration that and that onely hath true antiquitie for it which made Iohn say 1. Ioh. 2. 7. The old commandement is the Word So that whatsoeuer Doctrine is taught and confirmed by the authority of the Word though it may seeme new to men because they neuer heard of it before yet it is not new in it selfe neither can they that teach or receiue it be iustly called Nouellists or new-fangled men It was no innouation or new-fanglednesse in Nehemiah to celebrate the feast of the Tabernacles Nehemiah 8. 17. Though it had beene out of vse from the daies of Ioshua vnto that time because it had the warrant and authority of the Word of God And whatsoeuer Doctrine is taught or custome receiued in the Church without the warrant and authority of the Word though it could be prooued to haue beene taught and receiued one thousand sixe hundred yeares agoe by such and such famous men and antient Churches yet it is a noueltie and hath no true antiquity to commend it vnto vs. 2. As we haue this to say for antiquitie so say we also of our forefathers that there are certaine Fathers whose example ought to be of great authority with vs in matters of Religion Remember the dayes of old saith the Lord Deut. 32. 7. Consider the yeares of so many generations aske thy father and he will shew thee thine elders and they will tell thee And Iob 8. 8. Inquire of the former age and prepare thy selfe to search of their Fathers And it is oft noted as Deut. 32. 17. Ier. 44. 3. and 194. to aggrauate the sinne of the Iewes that they serued new gods newly come vp gods whom their fathers knew not So that if we should walke in a new way that our elders and forefathers had not walked in we had iust cause to feare we are not in the right way Our Sauiour directing his Church how to finde the right way bids her obserue the steps of the old flocke Cant. 1. 8. and Ierem. 18. 15. He calls the false way a way that was not trodden But these Fathers that should be of such authority with vs in matters of Religion are they onely that haue followed the direction of the word Amon is blamed for forsaking the God of his fathers 2. Kings 21. 22. Yet walked he in the way of his owne father and of most of his ancestors Yea it is expressely said that he did euill in the sight of the Lord as his father Manasses did verse 20. How is it then said that hee forsooke the God of his fathers The reason is rendered in the same place verse 22. because he walked not in the way of the Lord. Those are the fathers we are to haue respect vnto in the matters of Religion that walke in the way of the Lord and none but they So that as our Sauiour saith Matth. 12. 50. Whosoeuer shall doe my fathers will which is in heauen he is my brother and sister and mother So may we truely say that all the godly that in former ages haue walked in the way of the Lord they were our fathers And though that we did know none of our owne ancestors that professed the Religion that we doe Yet so long as we professe no other Religion then the Patriarches Prophets and Apostles did and many other holy men that haue liued since the Apostles times we cannot iustly be said to haue forsaken the God of our fathers or to be of any other Religion then our forefathers were of 3. In some cases there is great respect also to be had to the example euen of our naturall parents It should be a great bond for a Christian to keepe him in the loue of the truth when his owne parents and ancestors haue beene louers and professors of the true Religion This is noted to the praise of Azaria and Iotham 2. King 15. 3. and 34. They did vprightly in the sight of the Lord according to all that their fathers did That is the reason why Paul puts Timothie in minde of the piety that was both in his mother and grandmother 2. Tim. 1. 5. And a double condemnation shall doubtlesse fall vpon such as haue had religious parents if themselues become either Papists or prophane men This is noted to the shame of the Israelites Iudg. 2. 17. That they turned quickly out of the way wherein their fathers walked obeying the commandements of God but they did not so And Iehoram the King of Iudah receiued a writing from Eliah the Prophet threatning extreame vengeance against him because he had not walked in the wayes of Iehosaphat and Asa hauing so good a father and so good a grandfather that he yet became himselfe so vngratious a man 2. Chron. 21. 12. 14. 4. Some authority and religious respect is also sometimes to be giuen euen to the customes and fashions of the places where we liue Paul alleadgeth the custome of the Churches to stoppe the mouth of contentious
men 1. Cor. 11. 16. Good customes taken vp vpon good grounds receiued and long continued among Gods people should not lightly be broken and laid downe For the Israelites 2. Kings 17. 34. are blamed for breaking their customes The Apostle commends sundry truths to the people of God by this argument that they had receiued them and makes that a further bond vnto their conscience 1. Cor. 15. 1. I declare to you the Gospell which I preached to you which ye also receiued and wherein yee continue And Phil. 4. 9. Those things which ye haue both learned and receiued those things doe and the God of peace shall bee with you Yea it is no small sinne for any priuate man to breake the good orders and customes of the Church of God or to seeke to be priuiledged and exempted from them There is a generall rule giuen vs Pro. 2. 20. Walke in the waies of good men and keepe the waies of the righteous and God hath made a promise to them that will learne the waies of his people and conforme themselues vnto them Ier. 12. 16. Say there were no law to bind vs to giue euery Sabbath somewhat at Church to the reliefe of the poore yet the very custome of a Congregation being according to the word for the Apostle saith he set this order in all the Churches of Galatia 1. Cor. 16. 1. should bind vs to continue in it and cannot be despised by any without sinne Say there weâ—… no law to bind such as haue committed fornication with the publique scandall of the Congregation to professe their repentance publikely for the satisfaction of the congregation Yet the very custome of the congregation grounded vpon Gods Word as this is for the Apostle required that the fornicator should be put from among them that is separated from the priuiledges of the Church till he had professed his repentance 1. Cor. 5. 2. And our Sauiour inioynes him that had giuen offence but to one member of the Church not to presume to offer his gift to God till he had made satisfaction to his neighbour Mat. 5. 24. And how much more respect is to be had to a whole congregation then to any one member I say this very custome of the congregation thus grounded vpon the Word should not be violated in fauour of any man These foure points being thus premised it remaines that I confirme the Doctrine viz. That it is dangerous in matters of Religion to ascribe too much to antiquity or to the custome or example of our forefathers For proofe of this Doctrine looke into the holy Scriptures and into the examples of all ages and you shall find that the chiefe hardner of men in superstition hath beene the antient custome and vse of their forefathers so the Prophet speaketh of the Iewes in his time Ier. 9. 14. They walked after the stubbornenesse of their owne hearts and after Baalims which their fathers taught them And the Apostle Peter saith of them he wrote to 1. Pet. 1. 18. That all their vaine conuersation was receiued by tradition of their fathers and in this place the thing that hardened the Samaritans in their superstition was this their fathers worshipped in this mountaine The Reasons why it is not safe but dangerous in matters of Religion to rely too much vpon antiquity and vpon the custome of our forefathers are these 1. Because it is euident that many of the grossest errors that euer were in Religion are of great antiquity The Idolatry of the Pagans was of great antiquity Ioshu 14. 2. The superstition of the Iewes that hold the obseruation of Moses ceremonies necessary to saluation is of great antiquity For it began in the Apostles dayes Acts 15. 1. The corruptions of Religion that the Pharisees held in Christs time were very antient Matth. 5. 21 27 33. Yee haue heard it hath beene said to them of old time c. And so the errours of the Papists may not be denied to be very antient For the mystery of iniquity began to worke euen in the Apostles time 2. Thess. 2. 7. 2. It is no vndutifulnesse in a child to swerue from his fathers example in any thing wherein his father hath swerued from the Word of God Our parents must be obeyed in the Lord Eph. 6. 1. and are called the parents of our bodies and the Lord the Father of our spirits and consciences Heb. 12. 9. And in this case we haue a rule Matth. 23. 9. Call no man father vpon earth for one is your father which is in heauen The Vse of this Doctrine is manifold First For the iustifying of our Religion against one of the chiefe obiections the Papists make against it namely that it is new and no elder then Luther and for the confirming our hearts against it If this should be true it were indeed sufficient to prooue it a false Religion But first it should not seeme strange to vs to haue the true Religion of God charged with noueltie This is an old slander What new doctrine is this say the Iewes of Christs owne doctrine Marke 1. 27. May wee know what this new doctrine is whereof thou speakest say the Athenians to Paul Acts 17. 29. 2. It is euident by authenticall stories that this truth that we professe hath had many witnesses in euery age since the Apostles times euen in the darkest times of Popery And though Master Luther were Gods blessed instrument to bring it to light in this last age as Hilkia was of finding the booke of Gods Law 2. King 22. 8. Yet was not he the author of it no more then Hilkia was of that 3. Say we could not shew any that had professed it for 1500. yeares before Luther yet because we hold nothing but that which hath witnesse of the law of the Prophets as Rom. 3. 21. Our Religion must needs be held to be truely antient 2. For defending of our selues against the imputation of vndutifulnesse towards our ancestors which the Papists also cast vpon vs as if by professing this Religion we did condemne all our forefathers For first many that liued in the midst of the darknesse of Popery were extraordinarily preserued from the grosse errors of the Papists as the three children were in the fiery furnace Dan. 3. 27. and inlightned with the knowledge of the truth which we our selues doe now professe as may euidently be prooued by storie Neither should this seeme strange since we know the Lord hath beene wont at such times and in such places as hee hath denyed the ordinary meanes of grace vnto to preserue instruct and saue his Elect extraordinarily so he had 7000. in the ten Tribes that had not once bowed their knee to Baal 1. King 19. 18. So he wrought faith in Rahab while she liued among the cursed Cananites Heb. 11. 31. And in the wise men while they liued in the East in the midst of Pagans and Idolaters Mat. 2. 1. 2. 2. Many that professed Popery in
the time of his death and Passion when so soone as he had said Iohn 19. 30. It is finished He gaue vp the Ghost and presently the vaile of the Temple was rent from the top to the bottome Matth. 27. 51. From that houre there was no more holinesse in the Temple then in any other place 2. By saying the houre commeth and not shall come his meaning is to note It should come presently So Micah 7. 4. The day of thy watchmen and thy visitation commeth So Psal. 37. 13. hee seeth that his day is comming 3. That when hee saith they shall worship God neither in this mount nor at Ierusalem his meaning is not that it should be vnlawfull after his death to worship God in either of those places For the Apostles and the rest of the faithfull did after his death and ascension continue dayly with one accord in the Temple Acts 2. 46. But his meaning is they should not doe it onely there nor be addicted to those places more then to any other 4. That when he saith ye shall neither in this mount nor at Ierusalem c. speaking to one person in the Plurall Number he meaneth all such as desired to serue God aright as this poore woman now did intimating also therein that this woman should become a true Christian a true worshipper of God 5. That by the Father is not meant the first Person in the Trinity as if our worship and prayers were onely to be directed vnto him but the whole God head As 1 Cor. 8. 6. There is but one God which is the Father Ephes. 4. 6. One God and Father of all which is aboue all and through all and in you all And the reasons why God is called the Father are these 1. Because hee is the fountaine of our being and of our whole well-fare As Mal. 2. 10. Haue wee not one Father Hath not one God made vs 2. Because this of all names is fittest to allure vs to worship him and call vpon him so soone as Gods Spirit makes vs able to pray it teacheth vs to cry Abba Father Gal. 4. 6. And our Sauiour of all the names and attributes of God teacheth vs to call him by that name when we would pray vnto him Matth. 6. 9. 3. In this place specially he calls him the Father rather then God to meet with the superstitious conceit this woman had of her Fathers and to teach her that in the matter of her conscience and Religion one Father onely is to be acknowledged euen the Lord according to that Matth. 23. 9. Call no man your Father vpon earth for one is your Father which is in heauen These words then thus interpreted diuide themselues into two parts 1. The asseueration whereby he confirmes and seekes to perswade this Woman in the Doctrine that he teacheth in these words Woman beleeue mee 2. The Doctrine it selfe which he teacheth and confirmeth to her by this asseueration The houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the father Now that we may receiue instruction from the first part it is to be obserued here that our Sauiour being to teach vnto this woman a great point of Doctrine touching the abrogation of the law of Moses and of the Temple such a point as he had not taught before vnto any as being a Doctrine indeed which the Iewes were not fit to heare he vseth no proofe and authority to confirme it vnto her but his owne bare testimony Woman beleeue mee as if he should haue said rest not thy conscience vpon the example of thy forefathers nor of thy neighbours giue not credit vnto them in this case beleeue me giue credit to mee Whence we learne this Doctrine This honour is due to Christ and to him alone to be beleeued in matter of Doctrine vpon his owne Word None of all the Prophets durst challenge this to themselues but as they that came not in their owne name but were onely messengers from another and interpreters of the will of another they deliuered their Doctrine alwaies vnder this warrant Thus saith the Lord Ier. 2. 2. Ezech. 2. 4. Nor any of the Apostles whatsoeuer Paul taught he was wont to confirme it by authority of the written word Act. 28. 23. Hee preached to them out of the law of Moses and out of the Prophets They did not desire that any thing should be receiued into the Church vpon their credit but they did carefully shun this as an high presumption This was the speech of the Prophets Esay 21. 10. That which I haue heard of the Lord of hoasts the God of Israel haue I shewed vnto you And this was the speech of the Apostle 1. Cor. 11. 23. I haue receiued of the Lord that which I haue deliuered vnto you And on the other side we shall finde our Sauiour taught after another fashion not as an interpreter of the law but as the law-giuer himselfe Luke 4. 32. They were astonied at his doctrine for his Word was with power and Matth. 7. 29 He taught as one hauing authority and not as the Scribes nor as any other teachers were wont to doe Indeed hee oft confirmes his Doctrine by Scripture Iohn 6. 45. Luke 19. 46. and 24. 46. This he did 1. Either in respect of their weakenesse whom he did instruct because they did not so fully know him to be the Sonne of God but the testimony of the Scripture was of more authority with them I receiue not the testimony of man saith he Iohn 5. 34. but these things I say that yee may be saued Therefore he alledging the Scripture calls it their law Iohn 8. 17. and 10. 34. and 15. 25. Or 2. To confirme vnto them the authority of the Scriptures and to giue vs an example But that was more then he was bound to doe or then he was wont vsually to doe Therefore this was the vsuall confirmation hee gaue of his Doctrine Iohn 3. 3. 5. Verily verily I say vnto you And against all the false interpretations of the law of God that had beene deliuered by the antient fathers he opposeth no more but his owne authority ye haue heard that it was said thus and thus to them of old time But I say vnto you thus and thus Matth. 5. 22. The Reasons of the Doctrine are two 1. The Reason why our Sauiour was to bee beleeued on his bare word is because euen as hee was man there was no sinne nor error in him 1. Pet. 2. 22. Hee did no sinne neither was there guile found in his mouth But he was more then man he was God himselfe He was the Author of the whole Word of God which is therefore called the Word of Christ Col. 3. 16. and therefore hee needed not to confirme any thing by Scripture Euery word he spake was the Word of God and therefore credit was of right due vnto it without any further proofe It was he that said Pro. 8. 8. All the
16. 30. And 3. there was a place which the high Priest might onely enter into and that but once a yeare and that is called the Holy of holies the holiest place of all Heb. 9. 3. Now since the death of Christ there is no place of the world holier then other No nation is holy as the Land of Canaan was no towne as Ierusalem no place where God is worshipped as the Temple was Prayer is as auaileable with God in one place as in another 1. Priuate prayer is so For 1. Cor. 1. 2. Paul describes the faithfull to be such as call vpon God in euery place 2. Publike prayer is so 1. Tim. 2. 8. I will that men pray euery where 3. Generally the whole worship of God is so Matth. 18. 2. Wheresoeuer two or three are gathered together in my name c. And this the Lord foretold to his Prophets as a singular priuiledge that should come to the Church in the daies of the Gospell Zeph. 2. 11. Euery man in all the parts of the heathen shall worship God from his owne place Mal. 1. 11. In euery place from the rising of the Sun to the going downe thereof incense shall be offered vnto my name and a pure offering incense and offering are named as the seruice that was peculiar vnto the Temple Esay 19. 19. In that day shall the Altar of the Lord be in the midst of Egypt and a pillar by the border thereof And if this priuiledge was vouchsafed to Egypt which of all nations had most of all prouoked God how much more to other nations To make this truth the more euident to the world As the vaile of the Temple did rend immediatly vpon Christs death so within forty yeares after when by the Apostles Ministry this Doctrine was sufficiently manifested to the world the Temple and Cittie was vtterly subuerted and ouerthrowne according to the Prophecie of Christ Luke 19. 44. They shall make thee euen with the ground and not leaue in thee a stone vpon a stone And as Daniel Chap. 9. 26. Long before prophecied that the Romanes should destroy both the Cittie and the Sanctuarie The Reasons of this great alteration and change why this great difference that was in places before is now quite taken away why Ierusalem and the Temple lost all that holinesse that was in them before are principally foure 1. Because by Christs comming and specially by his death all that was fulfilled that was signified by the Temple For the Temple was but a type and shaddow of Christs humanity as our Sauiour himselfe witnesseth Iohn 2. 21. And the proportion stands in two points 1. As the Lord dwelt in the Temple and his glory sensibly appeared in it 1. Kings 8. 11. So all the fulnesse of the God-head did dwell bodily and personally in Christ Col. 〈◊〉 9. 2. As no sacrifice was acceptable to God vnlesse it were offered in the Temple So none of our prayers and spirituall sacrifices are acceptable vnto God vnlesse they be offered vp to God in Christ 1. Pet. 2. 5. So that it is necessary that when the body was come the shadow should cease 2. Since Christs death all difference of persons is taken away and all nations are as acceptable to God as the Iewes were Acts 10. 34 35. Of a truth I perceiue God is no accepter of persons but in euery nation he that feareth God and worketh righteousnesse is accepted of him Gal. 3. 28. For there is neither Iew nor Grecian bond nor free male nor female for ye are all one in Christ. And therefore all difference of places must needs also be taken away For this difference of places was as a partition-wall betweene the Iewes and all the Gentiles Ephes. 2. 14 15. He is our peace which hath made of both one and hath broken the stop of the partition-wall in abrogating through his flesh the hatred the law of commandement which standeth in ordinances 3. The grieuous sinnes whereby Ierusalem and the Temple were defiled caused God to destroy and prophane it and of the most holy and honourable place to make it the most miserable and abhominable of all the places of the world For the prophanation of the Temple our Sauiour tells them they should see Matth. 24. 15. the abhomination of desolation that is an abominable desolation stand in the holy place And for the destruction of it it was such as neuer the like happened to any place According as the Lord said Ier. 26. 9. I will make this place as Shilo and this Cittie a curse to all the inhabitants of the earth So miserable a destruction that our Sauiour saith they should cry Luke 23. 30. to the mountaines fall on vs and to the hills couer vs. And this is reckoned to be the cause of it Matth. 23. 37 38. Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thee How often would I haue gathered thy children together as the Hen gathereth her chickens vnder her wings and ye would not Behold your habitation shall bee left vnto you desolate 4. The Lord hath not since the destruction of the Temple and Cittie of Ierusalem sanctified any other place in the world or consecrated it to a more holy vse then the rest and it is Gods institution and Word onely that can make any thing or any place holy euery creature and ordinance of God is sanctified by the Word of God and prayer 1. Tim. 4. 5. Nothing can be sanctified but by the Word and prayer The Sabbath is an holier day then all the rest because the Lord by his institution sanctified it Exod. 20. 11. The Water in Baptisme is holy because the Lord in his Word hath consecrated it to that holy vse God sanctifieth and cleanseth vs with the washing of water by the word Ephes. 5. 26. The Bread and Wine in the Lords Supper are holy because the Lord appointed them to bee vsed in that holy action hee tooke Bread and Wine and after hee had blessed them by his prayer and thankesgiuing vsed them in this holy action as signes of his Body and Blood and Seales of the new Couenant Matth. 26. 26 27. Luke 22. The Vse of this Doctrine is threefold 1. To reprooue sundry superstitions of the Papists and of ignorant persons that haue by tradition receiued it from the Papists 1. Their going on pilgrimage to the holy Land as they call it and to other places which by reason of some reliques of Saints that are said to be there are accounted more holy then any other places This is counted a chiefe worke of piety and deuotion among them Fiue Reasons there are against this superstition 1. Nothing can make a place or ought else holy but the ordinance and institution of God as we haue heard 2. Of all places Ierusalem doth now worst deserue the name of the holy Land For Numb 35. 33. blood defiles the Land and in it was the blood of
Sonne will reueale him Matth. 11. 27. And the meanes whereby Christ reuealeth and makes his Father knowne vnto vs is the Word Iohn 17. 6. I haue declared thy name to the men that thou gauest mee out of the world verse 8. For I haue giuen vnto them the Word which thou gauest mee 2. For the second branch Whatsoeuer is not done of faith that is vpon a perswasion wee please God in it is sinne Rom. 4. 23. Now faith is grounded vpon the Word And how can a man be perswaded he pleaseth God in that seruice hee doth to him vnlesse he haue his Word for it For if we follow our owne good intent while we thinke we please God we may most highly offend him the Iewes when they killed the Apostles thought they did God good seruice Ioh. 16. 2. and so did Paul when he was exceedingly mad against the faithfull and compelled them to blaspheme Acts 26. 11. and he saith that this was then the height of his zeale he persecuted the Church Phil. 3. 6. The First Vse of this Doctrine is to teach vs 1. To esteeme this a singular prerogatiue that the Lord hath not suffered vs to walke in our own wayes Acts 14. 16. But to be thankefull that we haue the Word and to make our vse of it This was the chiefe preferment of the Iew aboue the Samaritan and all others Romanes 3. 1 2. If any want this the god that they serue is not the true god but an Idoll and fancie of their owne 2. Chron. 15. 3. They worship they know not what whereas wee haue a comfortable assurance that the worship wee doe pleaseth God 2. If therefore thou desire to serue and please God let this bee thy first care to liue vnder a good Ministry and to get knowledge Israel was without the true God while it was without a teaching Priest and without the Law 2. Chron. 15. 3. all the deuotion that ignorant people vse is but the Sacrifice of fooles till they be ready to heare and willing to be instructed that way Eccles. 5. 1. Therefore also the Lord complaineth Hos. 4. 6. that there is an ignorant Priest that cannot instruct them the people perish for want of knowledge 3. Count it thy wisedome to cleaue so precisely to the Word as in the maters of Gods seruice not to doe any thing which thou canst not finde warranted by the Word Psal. 119. 31. I haue cleaued to thy testimonies O Lord confound me not 4. Conceiue no otherwise of God then he hath reuealed himselfe in his Word Now if we apply this to our selues wee shall finde that the most of our people are in no better case then the Samaritans were who worshipped they knew not what 1. Indeed we haue the whole Word of God and so had not they But is our case euer the better for that No surely it is so much the worse they wanted it we haue it and contemne it We count it no prerogatiue to haue it wee make no benefit of it wee reade it not wee seeke not the knowledge of it we care not what Ministrie wee liue vnder we count it no benefit to liue vnder an able Ministrie Heb. 2. verse 3. How shall we escape if we neglect so great saluation 2. Though they doe ioyne with Gods people in his true worship yet doe they it not vpon this ground that they know by the Word God will be thus serued But the rule they follow is either first the commandemâ—…nt of men as it is said of the Pharisees Matth. 15. 9. or secondly the custome of the place where they liue as we read the Samaritans of old did 2. Kings 17. 40. or thirdly their owne good meaning contrary to that commandement seeke not after your owne heart Numb 15. verse 39. The second Vse is to iustifie our Religion against the Papists For it is euident wee may truely say to them as our Sauiour doth heere Yee worship that which yee know not wee worship that which wee know 1. It is not possible they should haue any assurance that they please God in that seruice they doe vnto him how confident soeuer they seeme to be because they doe not worship God according to his Word 2. While they thinke they worship God they worship the diuell Of them certainely that is spoken Apoc. 9. 20. And the remnant of men which were not killed by these plagues repented not of the workes of their hands that they 〈◊〉 not worship diuells and Idols of gold and siluer and of brasse and of stâ—…ne and of wood which neither can see nor beare nor goe For if the Israelites in Aarons and Ieroboams time were truely said to worship diuells when they worshipped the true God vnder the similitude of a molten Image then is their worshipping of Images no better then Idolatry and worshipping of diuells notwithstanding that they say that they neither worship the Image it selfe nor any false god in or by it The worshipping of the Virgin Mary as well as the worshipping of Venuâ—… or any of the heathen gods the kneeling before the picture of God the Father or Christ crucified as well as the kneeling before Baal is a worshipping of diuells Lecture the fiue and thirtieth December 12. 1609. IN this Verse as we haue heard three things offer themselues to our 〈◊〉 1. The fault he findeth with the Samaritans worship Yee worship that whâ—…h yâ—…e know not 2. The commendation he giues to the Iewes worship wee worship that wee know 3. The reason whereby he iustifieth this commendation hee giues to the Iewes For saluation is of the Iewes It followeth now that we proceed to the two last points contained in these words Wee worship that we know for saluation is of the Iewes In which words for the helpe of our memory and vnderstanding three things are to be obserued 1. That Christ prof sieth of himselfe that he worshipped God 2. That he worshipped God as the Iewes did 3. That he affirmeth saluation is of the Iewes Then the first Doctrine that we haue here to learne is this That our Sauiour himselfe though he were the Sonne of God did vse when he was here on earth to serue and worship God 1. He was wont diligently to frequent the place of publike prayer Luke 4. 16. Hee went into thâ—… Synagogue on the Sabbath day as his custome was 2. Hee was wont to vse prayer in his owne family Luke 9. 18. As hee was alone praying his Disciples were with him 3. He was wont alwayes at his meales to giue thankes and pray to God for his blessing vpon the creatures and that not onely when he was to worke a miracle Matth 14. 19. Hee 〈◊〉 vp to heauen and blessed the food that was prepared that is gaue thankes and prayed but ordinarily Luke 24. 30. As hee sate at table hee tooke the bread and gaue thankes 4. Besides all these kinds of prayer he was wont to pray in secret
and certaine note of the true Church as we see here in the argument Christ vseth to prooue the Church and worship of the Iewes to be the true worship and Church of God For saluation is of the Iewes This was the chiefe priuiledge the chiefe badge and cognisance of the old Church that the Oracles of God were committed to them they enioyed the true Doctrine of saluation Psal. 147. 19 20. Rom. 3. 2. And thus doth the Apostle describe the true Church vnder the Gospell he calls it the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone Ephes. 2. 19 20. He calls it also the pillar and ground of truth 1. Tim. 3. 25. Lecture the sixe and thirtieth December 26. 1609. THe two first parts of this Verse we haue already finished and are now to proceed to the third and last viz. The Reason whereby Christ iustifieth the worship which the Iewes did vnto God in these words Saluation is of the Iewes wherein two things are to be obserued 1. What hee meanes here by Saluation 2. How this Saluation that he speaketh of is said to be of the Iewes By Saluation in this place is meant the Word of God and the Ministry thereof as may appeare by these three Reasons 1. The Saluation here spoken of is that whereby the Iewes knew how to worship God aright else there had beene no consequence in this Reason wee worship that wee know For saluation is of the Iewes q. d. Because wee haue Saluation Now the onely meanes whereby the Iewes knew how to worship God aright was the Word 2. This Saluation here spoken of was the chiefe prerogatiue whereby the Lord did preferre the Iew before the Samaritan and all other nations and so is it mentioned here And the chiefe prerogatiue of the Iewes was the Word Psal. 147. 19. Hee sheweth his Word to Iacob his statutes and his iudgements to Israel verse 20. He hath not done so with any other nation neither haue they knowne his iudgements And Rom. 3. 2. The chiefe preferment of the Iewe was this because to them were committed the Oracles of God 3. The saluation here spoken of is that that was to be deriued from the Iewes to Gods people of all nations And what was that The Law shall goe from Zion and the Word of the Lord from Ierusalem Esay 2. 3. And the reason why it is so called is for that it worketh the saluation of men Which teacheth vs That the Word of God and the Ministry thereof is the saluation of men See for proofe of this what titles are giuen to it by the Holy Ghost 1. It is called the Word of grace Acts 20. 32. 2. It is called the Word of life Phil. 2. 16. Iohn 6. 68. 3. It is called the grace of God Titus 2. 11. 4. The Kingdome of God Matth. 21. 43. The Kingdome of God shall be taken away from you and giuen to a nation c. 5. Saluation it selfe and euerlasting life here and Heb. 2. 3. Act. 28. 28. Iohn 12. 50. I know that his commandement that is his Word which he hath commanded me to teach is euerlasting life These are vnproper and strange speeches to be spoken of the Word yet are they farre more effectuall to set out the dignity and excellencie of the Word then if the Lord should haue said onely in plaine termes that it is the meanes and worker of our saluation Before I come to shew the Reasons why it is so called I will answer three questions and doubts that may arise in your minds which may hinder you from vnderstanding aright and conceiuing the meaning of this Doctrine 1. Can none be saued that want the Word To this I answer It cannot be denied but some haue attained to saluation that neuer enioyed the Word Neither must we imagine that God either could not nor neuer did saue any without the Word or that all they are to be iudged to be in the state of damnation that either in times past or at this day liue and die in those places where the light of the Word did neuer shine For God is able to doe whatsoeuer it pleaseth him Psal. 115. 2. He hath appointed meanes not to tie himselfe but vs onely vnto them and as the inuisible Church the company of Gods Elect is a Catholique Church in all ages and in all places so in such times and places as he hath denied the Word vnto he hath beene wont to saue his Elect without the Word While his people were in the wildernesse where they could not haue the ordinary meanes of tillage God did feed them extraordinarily and gaue them bread from heauen Iohn 6. 31. So Rahab had faith euen while she dwelt in Iericho Heb. 11. 31. And the Wise men of the East before they came to Iudaea Matth. 2. 2. 2. Shall all be saued that haue the Word that reade it that heare it that professe it To this I answer That it is certaine all are not saued that enioy the Word For in all ages there haue beene many that haue liued vnder most faithfull and profitable Ministers and haue heard them also ordinarily and yet haue not beene saued such an one was Iudas Iohn 6. 70. Yea the most part of them that haue enioyed the Word haue missed of saluation In so much as in all ages the best of Gods seruants haue had cause to complaine as Esay 53. 1. Who will belieue our report And to whom is the arme of God reuealed Yea it may well be that those that haue enioyed the Word most abundantly may be farre worse men for all kind of wickednesse then such as neuer heard the Word in their liues So it is said of Ierusalem that it exceeded Sodome in all kind of abominations Ezek. 16. 48. The Word vseth not to saue any vnlesse it be by preaching opened and applied Acts 8. 31. 1. Cor. 1. 21. For it saues none but such as can vnderstand belieue and obey it It saueth none but Gods Elect. Onely those that God hath ordained vnto life shall profit by it shall finde it effectuall to their saluation Acts 13. 48. The rest cannot profit by it Many are called but few are chosen Matth. 22. 14. The rest shall be made worse by it The Word of God is like vnto the water of iealousie mentioned Numb 5. 27. 28. When it is receiued into an honest and good heart it doth it good and makes it fruitfull when into a corrupt heart it rotts it and makes it worse 3. Is the saluation of any to be ascribed to the Word it selfe or any vertue that is in it To this I answer That 1. The saluation euen of those that are saued by the Word is not to be ascribed to the Word it selfe or any vertue that is in it as if it were to be accounted the author and worker of any mans saluation 1. The glory of this
Ministry of the Prophets and Leuites and Priests as we know that Dauid had both Nathan and Gad yet must he haue his Bible with him wheresoeuer he went and euery day read in it it shall be with him and he shall reade therein all the daies of his life Deut. 17 19 20. And marke the reasons there giuen for this that he may learne to feare the Lord his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted vp aboue his brethren and that he turne not aside from the Commandement c. It was Iobs comfort in his affliction that he could say he had esteemed Gods Word more then his appointed foode Iob 23. 12. More duely then he kept his meales did he tie himselfe to the reading and meditation of it Such then as will not get them Bibles haue money to spare many other waies vnnecessarily but none to spare to buy them Bibles out of doubt esteeme not of the Word as they ought to do Men count it their shame if they haue not furniture in their houses not onely for their necessity but euen for ornament and decencie or if they should come to Church in vndecent apparell but Christians should count it a greater shame to bee without a Bible in their house to come to Church without their Bibles I meane such as may conueniently enough bring them with them Nay say men haue Bibles yet if they reade not in them say they reade sometimes yet if they reade not constantly if they set not themselues times for this duty certainely they esteeme not of the excellencie and necessity of the Word as they ought they shall want that comfort in their affliction that Iob had How shall we escape Gods wrath for this wilfull negligence for this neglect of so great saluation Heb. 2. 3. I know Christians pretend for their excuse That 1. They can finde no time they haue no leisure But the true cause why they haue no leisure is that their hearts esteeme not of the necessity of this duty as they ought they take no delight in it they sauour it not if they did they could finde time to reade it oftener then they doe 2. That they cannot vnderstand it it is so darke that they cannot read it with delight But this will not excuse thee For 1. Many bookes of Scripture are plaine and easie 2. If the fault were not in thine own heart they would not seeme so difficult to thee Pro. 8. 9. They are plaine to him that vnderstandeth 3. Euen those places thou canst not vnderstand it is profitable for thee to reade and when thou shalt heare them interpreted in the Ministry of the Word it will be an aduantage to thee that thou hast read them before as we may see in that example When Christ was risen from the dead his Disciples remembred that hee had said this vnto them and they beleeued the Scripture and the word which Iesus had said Iohn 2. 22. 3. He that esteemes and loues the Word as he ought will reade it and heare it with great diligence desire and care to profit by it Hebrewes 2. 1. Wee ought diligently to take heed to the things which wee haue heard least at any time wee should let them slippe The Word as I told you is the field wherein the treasure of our saluation is hid but they that desire to finde this treasure must search for it Iohn 5. 39. To this end foure duties are inioyned by the Lord. 1. Before our hearing and reading wee must prepare our selues They that desire the sincere milke of the Word that they may grow thereby will first lay aside all their carnall and corrupt affections 1. Pet. 2. 1 2. 2. When wee haue heard or read it wee must meditate vpon it ponder and thinke of it that we may vnderstand it bee affected with it remember it and put it to vse Dauid makes this a note of a happie man Psal. 〈◊〉 2. And of himselfe he saith Psalm 119 15. I will meditate in thy precepts and consider thy waies and hee adds two fruits of it verse 16. 1. I will delight in thy statutes 2. I will not forget thy Word 3. Wee must delight to talke and conferre of it with others Deut. 6. 7. Thou shalt rehearse them continually to thy children and talke of them in thy house and by the way Iosh. 1. 8. This booke shall not depart out of thy mouth 4. We must cry to God by prayer that he would teach vs to profit by it As Dauid doth oft Psal. 119. 18. 33. They that heare and reade the Word ordinarily but without all care to profit by it neuer vse any preparation before neuer meditate nor thinke of it after take no delight to talke or conferre of it neuer pray that they may profit doubtlesse esteeme not nor loue the Word as they ought to doe 4. Hee that esteemes and loues the Word as he ought will make it the rule and guide of his life will be directed and guided by it yea will bee afraid to transgresse it Psal. 119. 24. Thy testimonies are my delight and my Counsellors He was wont to take nothing in hand but he would first aduise and consult with the Word Yea Psal. 119. 161. When Princes did persecute him without cause his heart he saith stood in awe of Gods Word He had rather haue them against him then to haue Gods Word against him It is noted for a property of Gods Elect to tremble at his Word Esay 66. 3. So that though a man heare and reade the Word neuer so ordinarily and say he professe great loue to it yet if he will not be ruled and reformed by it if he will liue as he list if he beare that mind that let the Lord forbeare to punish him though the Word be against him he cares not Certainely he loues not the Word nor esteemeth of it as he ought to doe The second Vse of this Doctrine is to teach vs to examine those good things that seeme to be in vs whether they be such as doe accompany saluation such as may giue a man any assurance of his saluation in the day of tryall the Apostle calls vpon the faithfull themselues to examine themselues 2. Corinth 13. 15. And Galat. 6. 4. Let euery man prooue his owne worke Here are two rules giuen vs in this Doctrine whereby we may be much helped in this case 1. The Word is the only worker of euery sauing grace we are borne againe of the incorruptible seed by the Word of God 1. Pet. 1. 23. There may be many good things in a naturall man Rom. 2. 14. A Gentile without the Law may doe the things contained in the Law 1. He may make conscience of many sins Luk. 18. 11. The Pharisee could say he was no extortioner no adulterer 2. He may doe the workes of iustice Luk 18. 12. The Pharisee could say he
1. 20. And this is then much more true of the clearer light he giueth men by his Word Ioh. 15. 22. If I had not come and spoken to them then they should not haue had sin but now haue they no cloke for their sin Let euery man say thus to his own heart it is the Lords doing that thou art borne in these dayes of light that thy lot is fallen into such a place where thou hast good meanes of knowledge that thou hast attained to knowledge aboue many others if thou profit not hereby and be not wonne vnto God certainely God hath determined to glorifie himselfe in thy condemnation more then in a thousand others that he hath not done so much for The second Reason is in respect of the Elect that God may vse this knowledge they haue as a preparatiue and helpe to their conuersion in the day of their visitation True it is that the naturall man hath nothing in him whereby he is able to prepare himselfe to his conuersion Yea he is ready to become the worse as we haue heard for this knowledge he hath of the truth But if he be the Lords Elect one whom he hath determined to call this shall be his aduantage and he shall haue cause to praise God for it that he hath liued in Gods Church and among Gods people where he hath heard somewhat of Religion and seene some profession of it that he hath had some knowledge in the grounds and principles of the truth yea if he haue but liued vnder an ignorant Ministry where he hath heard the Word read onely though that cannot conuert him nor any are to rest in it yet that small light he may get by it shall be an aduantage to him So was it with this poore Woman The knowledge she had gotten by hearing Moses read and by liuing so neare the Iewes now the time of her visitation was come prooued an aduantage to her So that which the Iewes heard of Iohn concerning Christ though for the present they regarded it not but rather were offended at it in the day of their visitation prooued an aduantage to them Iohn did no miracle but all things that Iohn spake of this man were true and many belieued on him there Iohn 10. 41 42. So the Apostle saith that the elect Gentiles that had liued among the faithfull to heare them and see their good examples though they hated them for the present yet in the day of their visitation they should praise God and account this a great benefit 1. Pet. 2. 12. The Vse of this Doctrine is first for conuincing of them that mislike wee should deny the Church of Rome to be a true Church of Christ or teach that they that die in the faith thereof cannot be saued or inueigh with any bitternesse against Papists because say they they hold many truthes By this reason both the Samaritans of old and the Iewes and the Turkes now may bee held to be true Churches and in the state of saluation 2. To teach euery one of vs to seeke for knowledge which is the foundation of all other graces without it can no man ordinarily be saued God will haue all men to bee saued and to come to the knowledge of the truth 1. Tim. 2. 4. Though many misse of saluation that haue some knowledge yet there is much more hope of the worst man that hath knowledge of the truth then of the ciuillest man that is void of knowledge Of all the sorts of ground where the seed was cast that by the high way side was the worst Matth. 13. 9. Let Ministers therfore principally labour to ground their people by Catechising in the Principles of Religion because him in whom thou mayest discerne a competencie of knowledge in the fundamentall Principles of Religion thou mayest with comfort admit to the Sacrament if his life be not scandalously wicked though thou cannot otherwise discerne any fruit of the Spirit in him because that man hath in him as I may say the matter and seed of regeneration And this should incourage parents to traine vp their children in the instruction and information of the Lord for though 1 many so trained proue vngratious 2 little ones haue little sense of that they learne yet if they belong to God this will one day prooue an aduantage to them 3. To teach professours not to glory in that they haue some knowledge but to labour for that which is proper to the Elect. Three differences may bee obserued betwixt a Samaritans knowledge and a true Christians 1. She receiued Moses some parts of the truth but reiected the Prophets we desire to know the whole truth so farre forth as God shall giue vs meanes we refuse not to know any truth that God hath reuealed nor winke with our eyes nor content our selues with fragments but seeke to be informed in the whole body of Religion in the whole forme of Doctrine Rom 6. 17. Yea we seeke to grow and increase daily in knowledge 2. Pet. 3. 18. grow in grace and in the knowledge of the Lord. 2. She though she knew somewhat which she learned of Moses yet that that concerned specially her owne direction and practise she knew not Moses had plainely enough condemned all Idolatry Take yee therefore good heed to your selues for yee saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire least yee corrupt your selues and make you a grauen image the similitude of any figure Deut. 4. 15 16. which yet the Samaritans vsed We desire chiefly the knowledge of those points that are most necessary and profitable and most concerne our selues as all Iohn Baptists good hearers did as appeares by the direction craued of him Luke 3. 10. 12. 14. 3. Her knowledge had no power in her heart for shee liued in grosse whoredome notwithstanding it and therefore was no true knowledge of God of the sonnes of Ely it is said that because they were sons of Belial lewd men that they knew not the Lord 1. Sam. 2. 12. our knowledge reformeth and ruleth vs and that onely deserues the name of true knowledge the feare of the Lord that is wisedome and to depart from euill is vnderstanding Iohn 28. 28. Lecture the foure and fortieth March 6. 1609. IOHN IIII. XXV THe last day we heard that this Woman hearing our Sauiour speake of an alteration that should shortly be made in the manner of Gods worship was thereby put in mind of the Messias comming Concerning which she professeth two things 1. That she knew well he was comming his comming could not be far off 2. That when he should come he would tell them all things In the former we obserued the last day what knowledge of the truth there may be in an vnregenerate and wicked man It remaineth now that we proceed to that which she speaketh touching the office of Christ When hee is come saith she he will
tell vs all things She professeth that she knew Christ when he came would teach the Church farre more excellently fully and perfectly then Moses and the Prophets had done By all things she meaneth only all those things that concerne the worship of God and the saluation of man as if she should say when he commeth he will tell vs all these things all such things as we speake of So is the word taken also in that speech of Christ Ioh. 14. 26. The Holy Ghost whom the Father shall send in my name he shall teach you all things So that which Paul saith Act 20. 27. Of declaring to them all the counsell of God he interpreteth thus verse 20. I haue kept backe nothing that was profitable to you For many other things before Christs comming were more particularly and fully reuealed to the Church then they haue beene since You shall find more spoken in Leuit. 26. and Deut. 28. of the temporall rewards of goodnesse and of the temporall punishments of sinne then in all the New Testament In things and matters concerning this life the Prophets told more and gaue more particular and cleere direction then Christ hath done When Saul seeketh for his Fathers asses that were lost he commeth to Samuel and hee telleth him of them When Iehosaphat would know whether he should haue successe when he went with Ahab in battle against Ramoth Gilead he asketh counsell of the Lord and sendeth for the Prophets 1. Kings 22. 5. 7. When Dauid feared that Saul would come to besiedge Keilah and that the men of Keilah would deliuer him into his hands he asked counsell of God and receiued a direct and cleere answer 1. Sam. 23. 11. 12. When any was sicke and they desired to know whether he should dye or escape they were wont to send to the Prophet and he would tell them 1. Reg. 14. 1 2. Elisha could tell the King of Israel the words that his enemy the King of Aram spake in his Priuie Chamber 2. Reg. 6. 12. Now Christ telleth vs no such things The Lord vnder the Gospell doth not giue vs so cleere direction in these outward things But in heauenly and spirituall things that concerne Gods worship and our saluation Christ hath told vs more then Moses and the Prophets we haue a more cleere and perfect direction now then they had vnder the Law In which respect the light they had then is compared to the light of a candle that shineth in a darke place and that which we haue now vnto the day light 2. Pet. 1. 19. Of these spirituall and heauenly things this woman speaketh here 2. For the second point Though these be not the words of the Euangelist that wrote by diuine inspiration but the words of a weake sinnefull woman reported by the Euangelist yet may we ground a Doctrine vpon them whereupon our consciences may safely rest For 1. Our Sauiour by his answer approoues and confirmes her speech 2. This is a truth she learned from the Word of God she knew Moses had said thus of Christ Deut. 18. 15. 18 19. The Lord thy God will raise vp vnto thee a Prophet like vnto mee from among you euen of thy brethren vnto him yee shall hearken Whereby shee well vnderstood he should be a greater Prophet then Moses Then the Doctrine that we are to learne here is this That Christ since his comming hath fully and perfectly reuealed all things concerning the saluation of his Church This honour God reserued vnto his Son that he should teach his Church more fully then the Prophets did How or where hath Christ taught vs more then Moses and the Prophets seeing he taught but three yeares and a halfe or thereabouts and that but in Iury onely he did but begin to teach as it is said Acts 1. 1. Heb. 1. 3. Surely by the Doctrines and writings of the Apostles He by word of mouth and by his spirit taught the Apostles all things and by their Doctrine and writings hath perfectly instructed his Church that shall be to the end of the world This is plaine Iohn 15. 15. All things that I haue heard of my Father haue I made knowne vnto you and 17. 8. I haue giuen vnto them the word which thou gauest me After his Resurrection he conuersed with them by the space of forty dayes and instructed them in the things that pertaine to the kingdome of God Acts 1. 3. And after his Ascension he did yet more fully instruct them and by their doctrine and writings the whole Church This is that that he saith Ioh. 14. 25 26. Christ did not teach his Church all things by word of mouth when he liued vpon earth but by the Ministry and writings of the holy Apostles These things haue I spoken vnto you being present with you but the Holy Ghost which the Father will send hee will teach you all things and 16. 12. 13. I haue many things to speake vnto you but you cannot beare them now but when he is come that is the spirit of truth hee will lead you into all truth So that in the time of the Apostles he did fully instruct his Church and perfectly reueale the whole will of his Father so as nothing might after be added vnto it How can Christ or his Apostles be said to haue taught more then was taught before seeing that the Scriptures which the Church enioyed before did containe a perfect direction for Gods people both in faith and manners and neither Christ nor his Apostles taught any more then was contained in the Scriptures as is euident by that we reade Luk. 24. 27. 44 45. Acts 26. 22. Three things there are wherein the Scriptures as they are now perfected and consummate by the writings of the Euangelists and Apostles doe excell the Scriptures of the Old Testament 1. Though the Scriptures did before the Apostles time giue cleere direction to the people of God in those things that concerned their saluation As Dauid could say the enterance of thy words giueth light it giueth vnderstanding vnto the simple Psal. 119. 130. yet they doe it now much more plainely and cleerely then they did before that was but a light that shineth in a darke place as the light of the Moone or of the Starres or of a candle this as the day-light 2. Pet. 1. 19. yea the things contained in the Old Testament are made more plaine to vs then they were to the Prophets themselues of which saluation the Prophets haue enquired and searched diligently who prophesyed of the grace that should come vnto you Vnto whom it was reuealed that not vnto themselues but vnto vs they did minister the things which are now reported vnto you 1. Pet. 1. 10. 12. 2. They were perfect before the Apostles times and gaue sufficient direction in all things to the Church that then liued the law of the Lord is perfect saith Dauid Psal. 19. 7. yea so perfect it was euen in Moses time that it was
points God hath promised to giue by his spirit cleere direction to all such as truely feare him and with an honest heart doe earnestly desire it And in such points we doe all agree Euery Schismatique and Heretique will pretend for themselues that they haue the spirit and that they are thus taught of God Doth it follow that none haue it because that there bee very many that pretend to haue it that haue it not Shall Gods promise bee therefore false and fulfilled to none because there be very many to whom it was neuer made that doe falsly challenge an interest and right vnto it 2. The spirit and the interpretation that it giues of any place that is any way difficult or obscure is to be cleerely discerned by this if it be consonant to the Scriptures in other places that are more plaine Esay 8. 20. To the law anâ—…â—…o the Testimony if they speake not according to this word it is because there is no light in them Application 1. When therefore thou goest to reade or heare labour to bring with thee an humble and honest heart fearing God 1. Pet. 2 1 2. Laying aside all malice and all guile c. As new borne babes desire the sincere milke of the word that yee may grow thereby 2. If thou canst learne nothing grow to no certainety in thy Religion though thou reade and heare much and doe thy endeauour to serue the Lord in all things yet the Lord hath not made himselfe knowne vnto thee examine and finde out the true and iust cause lay the fault where it is vpon the badnesse of thine owne heart and vpon nothing else 2. The second Vse is to shew how necessarie it is that euery Preacher should be a sanctified and godly man for they of all men had neede to be taught of God Now the Lord as we haue heard vseth not to reueale his secrets to any but to those that feare him with all their hearts A man of a proud and prophane heart and of a dissolute life say he be the greatest Doctour the most learned and eloquent man that liues yet can he not indeed be a sound and good Diuine He cannot himselfe haue any sound and comfortable vnderstanding in the matters of saluation neither can any of Gods people haue any sure or sound hope to receiue resolution from him in the doubts and perplexities of their consciences Therefore see how God commends this Ministry of godly men Malachie 2. 5 6. I gaue him my feare and hee feared mee and was afraid before my name The Law of truth was in his mouth and iniquitie was not found in his lippes hee walked with mee in peace and equitie and did turne many from their iniquities And so is the Ministrie of Barnabas commended vnto vs likewise Acts 11. 24. Hee was a good man full of the Holy Ghost and of faith Application 1. This should therefore be our chiefe studie to haue good and sanctified hearts this is the onely way to make vs good Diuines 2. Tim. 2. 15. stand to shew thy selfe approued vnto God 2. And for you that are Gods people when you heare the credit and learning of any Diuine spoken of to discredit any truth of God that you haue learned as the manner hath alwaies beene haue any of the Rulers or of the Pharisees beleeued him Ioh. 7. 48 marke what manner of men they be true it is That though an Angell from heauen teach any other Gospell then that wee receiued we should account him accursed Gal. 1. 8. But if they be proud and pompous men if worldly and couetous if licentious and dissolute if vtterly voide of all care to reforme themselues and their families know you that it is a very vnlikely thing that these men should be of any great iudgement in matters of God and his Religion This rule the Apostle giues I beseech you brethren marke them which cause diuisions and offences for they that are such serue not the Lord Iesus Christ but their owne belly Rom. 16. 17 18. And it is madnesse for Christians to be mooued much with the credit and authority of such men 3. The third Vse is for the comfort of such as vnfainedly feare God and desire nothing more then to know his will that they might obey it Many such are oft in great doubts and perplexities and complaine that they cannot bee certaine of their saluation the Lord Iesus their Sauiour doth not shew himselfe to them they cannot profit by that they heare or reade they are discouraged from reading because they profit so little by it To such I say in the Name of the Lord Doest thou vnfainedly feare and serue God Wouldest thou doe nothing that might offend him â—…hast thou no griefe to this that thou canst not serue and please God as thou wouldest Then 1. Certainely though he hide himselfe from thee for a time before it be long he will reueale himselfe to thee and he will shew thee his saluation he will giue thee that certainety as thou shalt be able to die with comfort for Psal. 145. 19. Hee will fulfill the desire of them that feare him hee also will heare their cry and will saue them 2. In the meane time comfort thy selfe in the consideration of these two points 1. That this very desire that is in thee is an vnfallible fruit of grace nourish it and make much of it so long as thou canst finde this be sure thou art in the state of grace for if there be first a willing mind it is accepted according to that that a man hath and not according to that hee hath not 2. Cor. 8. 12. 2. That the Lord with-holds from thee this certainety and continueth thee in these doubts to humble thee and to prepare thee better for the receiuing of his grace THE SIXE AND FORTIETH LECTVRE ON MARCH XX. MDCIX IOH. IIII. XXVII And vpon this came his Disciples and maruelled that hee talked with the Woman yet no man said what seekest thou or why talkest thou with her THe last day we finished the conference that was betweene our Sauiour and the Woman of Samaria In these words the Euangelist reporteth how and by what occasion this conference was broken of By this time that our Sauiour had so plainely made himselfe knowne to her to be the Messiah and not before the Disciples were come backe vnto Christ from the towne Sychar whither they had gone to buy meate as verse 8. and vpon their comming whether it were from the bashfulnesse and modestie of the Woman that was not willing in the presence of so many men to haue any further speech or whether it came from the reuerence that she bare to Christ that shee would not now trouble him any longer seeing meate was brought for him to go to dinner or whether it proceeded from the desire she had to make hast to call her neighbours but vpon the comming of the Disciples the conference brake off not
his hidden and secret prouidence protecting him and blessing him in a hidden and secret manner Iob 29. 4. And 2. What is it that frees the heart from feare of all dangers surely the knowledge and perswasion of the prouidence of God The Lord reigneth let the earth reioyce Psal. 97. 1. I will both lay me downe in peace and sleepe for thou Lord onely makest me dwell in safetie Psal. 4. 8 and 31. 14 15. I trusted in thee and said thou art my God my times are in thy hand So Luke 13. 31. 33. When the Pharisees came and said to Christ Get thee out and depart hence for Herod will kill thee See how he secures himselfe by the knowledge of his fathers prouidence Goe yee and tell that foxe saith he behold I cast out diuels and doe cures to day and to morrow and the third day I shall be perfected neuerthelesse I must worke to day and to morrow and the day following He knew God in his prouidence had set downe the iust time and moment how long his liberty and life should last and when it should haue an end and that neither Herod nor all the men in the world could alter that time Lecture the seuen and fortieth March 27. 1610. IOHN IIII. XXVII WE heard the last day that these words did offer to our consideration two principall points 1. The time when the Disciples returned from the towne to their master and found him talking with the Woman in these words vpon that came his Disciples 2. How they were affected with it when they came and found him talking with a woman From the first in that the Lord disposed that the Disciples should not onely be all away when this Woman came to the Well but should tarry away so long and not returne till Christ had plainely reuealed himselfe vnto her to be the Messiah we learned the last day that God by his prouidence doth gouerne all things euen the least things that fall out in the world and ordereth them for the good and benefit of his Elect. It remaineth now that we come to the 2. part of this verse and consider how the Disciples were affected with it when they found their master talking with a woman And concerning this 2 things are noted by the Euangelist 1. They maruelled that he talked with a woman 2. Though they did maruell at it and inwardly dislike it somewhat yet no man said What askest thou or why talkest thou with her Now for their maruailing before we can receiue our instruction from it we are to inquire what should be the cause of it Foure things there be whereof euery one may be thought a cause why they maruelled to see him talke with the woman 1. They might maruell to see him talke with a Woman whom they knew to be a Samaritan specially so long and earnestly because of the inueterate strangenesse and alienation of heart that was betweene the Iewes and the Samaritans But that could not be the cause of their maruelling at this time for then the Euangelist would not haue said They maruailed that hee talked with a woman but they maruailed that he talked with that woman or with such a woman 2. They might maruell to see him talke with so wicked a Woman For this was a thing generally distasted among all the Iewes and that which they tooke great offence at to see him shew any kindnesse or familiarity to any infamous person they all murmured saying that he was gone to be guest with a man that is a sinner Luke 19. 7. But that could not be the cause of their maruelling at this time for 1. Her sinne was secret and vnknowne vnto them 2. If that had beene the cause of their maruelling the Euangelist would not haue said They maruelled that he talked with a woman but they maruelled that he talked with that woman or with such a woman 3. They might maruell to see him talke in this manner so long and so familiarly with a woman alone and with such a woman especially as was vnknowne vnto them for this they knew he had not beene wont to doe Our Sauiour though he could not possibly receiue any hurt by it as any other man euen the chastest and holiest man may do and that made Ioseph himselfe to shun it carefully Gen. 39. 10. yet can we not reade that euer he vsed in priuate and secret manner to keepe company with any woman because he would teach vs by his example to shunne not onely all euill but all shew and appearance of euill also Therefore as malicious as the Iewes were and ready to take the least occasion to slander him yet did they neuer obiect any thing against him in this kind But neither could this be the cause of their maruelling at this time for 1. They knew him to be the Son of God and therefore could not entertaine the least suspition of euill against him 2. The place where he talked with her was so open and commonly frequented and it was also at such a time of the day as might well haue freed any man of good report from all suspition in this kind There remaineth onely a fourth and last which I take to be the onely true cause of their maruelling They might maruell to see him talke in this manner with a woman because they knew he was wont to conferre of no matters but onely such as concerned the kingdome of heauen and they in their ignorance and carnall reason thought it a very vnfit thing that he should speake of such matters to a woman they maruelled therefore that he would conferre with a woman Then from this that the Disciples did maruell and that not one or two but all of them to see Christ talke with a woman and maruelled for this cause for that they thought the matters he was wont to speake of were too high and excellent to be communicated to a woman we haue this Doctrine to learne That the basenesse of the persons to whom the Lord is wont to reueale himselfe is a matter of great offence vnto flesh and blood There is scarce any one thing that flesh and blood doth more repine at that more alienateth men from Christ and his Religion then this that he passeth by them that in the eye of the world are more worthy and calleth and reuealeth himselfe to such as are meane and vnworthy persons Brethren yee see your calling that is what manner of persons God is wont to call and to choose out of the world to make his peculiar people that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise c. 1. Cor. 1. 26 27 28. Our Sauiour calls the kingdome of heauen Matth. 13. 44. A hidden Treasure And surely there is nothing hides it more from men and makes them vnable to discerne this treasure then this The truth of this Doctrine we shall the
heart cleane No more can he his body neither will you say What man is free from sinne in word and deed Iames 3. 2. yet this is farre easier then the other Insomuch as many a naturall man may goe farre that way Philip 36. Concerning the righteousnesse which is in the Law I was vnrebukeable How much more easily may the man that hath grace Therefore the Apostle doth likewise say Rom. 6. 12. Let not sinne raigne in your mortall body sin reignes when once it hath gotten the command of the body When a mans corruption and sinne breakes out into speech or action it dishonoureth God much more and doth more hurt to men then the sinne of the heart can doe 1. Cor. 15. 33. Euill speeches corrupt good manners The Vse of this Doctrine is 1. To exhort euery Christian to make tryall of his estate in this one point The best man shall haue much adoe with the corrupt thoughts of his heart but doest thou striue against them and hast thou obtained that power ouer thy selfe that thou canst keepe them in of conscience to God this may giue thee exceeding comfort Prou. 21. 23. Hee that keepes his mouth and tongue keepes his soule from troubles The soundnesse of a regenerate heart is seene in nothing more then in making conscience of our speech Matth. 12. 37. By thy words thou shalt bee iustified and by thy words thou shalt bee condemned See two notable examples of this one in Iob he glorieth much in this Iob 31. 30. I haue not suffered my mouth to sinne by wishing a curse c. The other in Dauid Psal. 17. 3. Thou hast tryed mee and found nothing for I was purposed that my mouth should not offend And 39. 1. I said I will take heede to my wayes that I sinne not with my tongue I will keepe my mouth as with a bridle Yea he doth also feruently pray for this Psal. 141. 3. Set a watch O Lord before my mouth keepe the doore of my lippes 2. To reprooue the madnesse of prophane men that glory in this that they are no hypocrites they meane no hurt they haue as good hearts as the best though they speake merrily for so they call all their scurrulous and bawdy talke and though they speake vainely and foolishly for so they call their swearing and blasphemie Though they be such as haue said and resolued with themselues as Psal 12. 4. with our tongues we will preuaile our lippes are our owne who is Lord ouer vs But to these men I say 1. It shall be easier for the secret Hypocrite in the day of iudgement then for thee because thou hast dishonoured God more and done more hurt to men Esay 3. 9. Yea they declare their sinnes as Sodome they hide them not woe bee to their soules c. 2. Whereas thou gloriest thou meanest no hurt thy heart is not so bad know thou there is much more filthinesse prophanenesse and wickednesse in thy heart then comes foorth at thy mouth Matth. 12. 34. For of the abundance of the heart the mouth speaketh The second point to be obserued is this what it was that restrained them from vttering that mislike that inwardly they had conceiued viz. the reuerence that they did beare vnto his person whom they knew to be the Sonne of God which teacheth vs That there is that reuerence and honour due to God as we may not dare to make any doubt or question of his words or workes of any thing he sayes or does though we cannot conceiue the reason of it That we mistake not this Doctrine I will tell you how far forth we may make question of Gods words and workes 1. We may enquire into Gods secrets so farre foorth as he hath reuealed them in his Word neither must men content themselues to be ignorant of any truth that God hath reuealed in his Word vnder this pretence that we may not bee inquisitiue into Gods secrets the things reuealed belong to vs and to our children Deut. 29. 29. There is nothing reuealed in the Word but it concernes vs and our children to know Romanes 15. 4. Whatsoeuer is written is written for our learning 2. We may examine and make question of any Doctrine that is taught vs by men be they neuer so good so that we examine it not by our owne reason but by the Scripture Acts 17. 11. the Beraeans are commended for this 3. If any thing we finde in Scripture and know to be Gods Word seeme to vs to be against sense and reason it is not simply vnlawfull to make a question of it so we enquire onely of God in humble desire to be taught and examine the matter by the Scripture should not a people seeke vnto their God to the Law and to the testimony Esay 8. 19 20. The Papists cry out of our infidelity and prophanesse because we will not rest in the plaine Word Matth. 26. 26. This is my body We enquire at God by the law and testimony and finde that he hath beene wont in speaking of Sacraments to giue to the signe the name of the thing signified and we doe finde also why he hath done so This kind of making question euen of that that God hath spoken did neuer offend him Luke 1. 34. the blessed Virgin did so 4. It is not vnlawfull to enquire a reason of God workes so we seeke it onely in the Scripture Dauid when he considered the manner of Gods gouernement sought to know the reasons of it but it was too painefull till he went into the Sanctuary Psal. 73. 16 17. But yet for all this this honour and obedience is due to God that we may not make question of any thing he hath said or done to doubt of it or dislike it because we cannot conceiue the reason of it We may not make our foolish reason the iudge or the examiner of Gods Word or workes we must admire and adore that we cannot vnderstand Our thoughts and reason must be brought into captiuity 2. Cor. 10. 5. For the Word of God euen such parts of it as our thoughts and affections are most apt to rise against See 2. notable examples The one in Eli It is the Lord let him doe what seemeth him good 1. Sam. 3. 18. The other in Hezekiah good is the Word of the Lord which thou hast spoken 2. Kings 20. 19. For the workes of God see this direction and rule giuen vs in two of the strangest and most wonderfull workes of God namely the reiection of the nation of the Iewes and the reprobating of a great part of mankinde in his eternall counsell Euen concerning these here what the Apostle saith Romanes 9. 20. Nay but O man who art thou that replyest against God Shall the thing formed say to him that formed it Why hast thou made me thus And 11. 33 35. O the depth of the riches both of the wisedome and knowledge of God! how vnsearcheable are his iudgements and his
if he cannot hold it with Gods fauour That is a treasure for which a man will be content to sell all that euer he hath Matth. 13. 44. to loose all things and to count them but dung in comparison of it Phil. 3. 8. This made all Gods people in Israel to leaue their dwellings and possessions there and to come to Ierusalem where God was purely worshipped 2. Chron. 11. 16. This made Moses willing to forgoe all his honours and pleasures and hopes he had in Pharaohâ—… Court and to ioyne himselfe vnto Gods afflicted and despised Church Heb. 11. 24. 25. 2. It moderateth the affection of a man to earthly things and teacheth him to vse them with more sobriety and indifferency so as he doth neither so greedily desire them nor is so discontented in the want of them nor so lifted vp in the abundance of them as others be it makes him able to say with the Apostle I haue learned in whatsoeuer state I am therewith to bee content I know both how to be abased and I know how to abound euery where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need Phil. 4. 11 12. He vseth them as the traueller doth his good lodging he findeth in his Inne for his necessity and the better enabling him to goe forward in his iourney homeward but setteth not his heart vpon them Psal. 62. 10. And thus he professeth that he is but a stranger and pilgrime vpon earth and seeketh for another country Heb. 11. 13 14. 3. It so taketh vp a mans heart specially in his first conuersion in his first loue as it maketh him very carelesse and forgetfull of all things else As Peter and Andrew Iames and Iohn straitway left their ships their net and their father and followed Christ Matth. 4. 20. 22. This made Christs hearers Mar. 8. 2. so carelesse of their meat for three daies together and Mary to neglect her huâ—…wifry in the entertaining of Christ and leauing all to sit her downe at Christs feet to heare his words Luke 10. 39. The Reason of this Doctrine is this that they haue found another treasure and where the treasure is there will the heart be Matth. 6. 21. He that once counteth Religion his treasure cannot set his heart on the world the heart can no more be deuided betweene them then it is possible for a man at the same time to looke with one of his eyes towards heauen and with another vpon the ground These two things the loue of the world and the loue of God are of a masterfull disposition Into what heart soeuer they enter they will be commanders and rule alone which is the reason of that speech of our Sauiour Matth. 6. 24. No man serues two masters 1. To instruct vs what to iudge of such Christians as vse not onely on the Sabbath day but on the weeke dayes also to goe to Sermons and Exercises of Religion worldly men thinke of these men that they doe more then they need yea more then they ought to doe that this will bring them to beggery Yea many are afraid to be religious or to frequent the Ministry of some men for feare least they should be drawen to doe thus as they see many of their hearers are In handling this point I will shew 1. What is to be said for the warning and admonition of these men 2. What is to be said for the encouragement and defence of them 1. It is indeed a great sinne in any professour to neglect his calling vpon pretence of following Sermons and seruing God specially if he haue a charge and want other meanes to liue by and that many of the better sort of Christians are too much inclined to this sinne appeareth by Pauls beating on this point so much in his Epistles to the Thessalonians Study to be quiet and to doe your owne businesse and to worke with your owne hands as wee commanded you 1. Thess. 4. 11. We heare that there are some which walke among you disorderly working not at all but are busie-bodies Now them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they worke and eate their owne bread 2. Thess. 3. 11 12. but this is a great sinne For 1. Euery Christian should desire to liue of himselfe that he may not be chargeable vnto others 1. Thess. 5. 11 12. When he had charged them to follow their owne businesse and to worke with their hands he giues this for a reason that nothing may be lacking to them 2. If a man haue a family and prouide not for it he is worse then an Infidell 1. Tim. 5. 8. Therefore Paul saith 1. Cor. 7. 33. The marryed careth and that lawfully for the things of the world 3. Say a man could prouide for himselfe and his family sufficiently yet he must also haue a care to follow his calling that he may haue to giue others that need Rather let him labour working with his hands the thing that is good that he may haue to giue to him that needeth Ephes. 4. 28. And this reason the Apostle giueth why himselfe did at Ephesus with the labour of his owne hands minister vnto his owne necessities and to them that were with him and why according to his example others in the like case of necessity and for the auoiding of scandall should doe the like euen the remembrance of the words of the Lord Iesus how he said it is a more blessed thing to giue then to receiue Act. 20. 24 35. 4. Say a man haue enough for all this yet must he haue care of his estate for this cause because if he decay in it he shall be a scandall to his profession and alienate others from the truth Pro. 14. 20. The poore is hated euen of his owne neighbour Therefore Paul maketh this one reason for this 1. Thess. 4. 11 12. Doe your businesse and worke with your owne hands that yee may walke honestly to them that are without 5. Say a mans estate were so plentifull that no decay could be discerned in it to the scandall of his profession yet is he bound to liue and take paines in some calling wherein he may be profitable to others else can he haue no true comfort in any of Gods blessings that he doth enioy for thus runneth the promise Psalmeâ—…28 â—…28 2. When thou eatest the labours of thy hands thou shalt bee blessed and it shall bee well with thee 2. Thessalonians 3. 12. They onely eate their owne bread that labour in a calling 2. It is to be granted that there is not the like necessity of frequenting the publike exercises of Religion on any other day as there is on the Sabbath for that there is an expresse commandement on that euen the poorest is bound to keepe an holy rest vnto the Lord for the commandement bindeth all men and none is exempted from it Exod. 20.
and seruice to follow precisely the direction of his Word Deut. 4. 2. Yee shall put nothing to the Word that I command you nor take ought therefrom that yee may keepe the commandements of the Lord your God which I command you I answer this was no will-worship neither did they in this more then they were bound to doe for 1. The seruice it selfe that they did to God was expresly and particularly commanded and not of their owne deuising Leuit. 1. 3. A law was set downe for voluntary offerings They that would offer of their owne voluntary will are expresly limited what they should offer and where and how 2. Though there were no particular and expresse commandement for these persons to doe this seruice yet there was a generall commandement that bound them to doe it if their health and ability and necessary occasions would permit them There was a generall commandement that bound them to doe God what seruice they were able to doe Thou shalt loue the Lord thy God with allthine heart and with all thy soule and with all thy might Deut. 6. 5. Which law our Sauiour giueth for the summe of the first Table Matth. 22. 37. The Lord did not expresly command them this seruice 1. Because he would not be burdensome vnto them women and children might haue many iust lets 2. Because he would try their loue The like we may say for the Sabbath God hath expresly commanded vs no more but one day in seuen to rest from our labours and spend in his seruice Exod. 20. 9 10. 1. Because he would not haue his seruice burdensome vnto vs. 2. To try our loue and what we will doe voluntarily for he taketh great pleasure in a voluntary and free seruice The children of Israel brought a willing offering vnto the Lord euery man and woman whose heart made them willing to bring for all manner of worke which the Lord had commanded to be made by the hands of Moses Exod. 35. 29. Therefore Dauid vowed this to God Psal. 54. 6. I will sacrifice freely vnto thee He and the people reioyced and found wonderfull comfort in this when they had offered willingly 1. Chron. 29. 9. While Anna gaue sucke she knew she was not bound to go to the feast shee said to her husband I will not goe vp till the childe bee weaned 1. Sam. 1. 22. The iourney was long and she was to tarry long there but when she was free from that necessary let she knew she was bound to goe euery yeere and shee missed not So that as they that can pleade iust necessity to keepe them from Sermons on the weeke day shall bee held excused so they that are not withheld by any such necessity and vse their liberty as an occasion to the flesh Galathians 5. 13. shall bee iudged voyde of all loue to God and his Word if they neuer heare the Word but vpon the Sabbath Take heede therefore of pretending necessitie in this case say not thou wouldest goe to the Sermon but thou canst not spare so much time If thou canst spare euery weeke as much time in the alehouse or in some vnnecessary recreations or canst spare so much money as can be gotten in this time in sundry idle and vnnecessary expences and canst not spare so much to goe to a Sermon thou art no better then an Hypocrite 4. Euen they whose necessity will not permit them to frequent the publike assemblies on the weeke day yet are bound to nourish in themselues a willing minde to doe it if they were able they should be willing euen aboue their power 2. Cor. 〈◊〉 3. They should desire that liberty that others enioy this way in this case I may that to euery one which in another case the Apostle saith to the seruant if thou maist bee made free vse it rather 1. Cor. 7. 21. and esteeme it a iust cause of griefe to them that they haue not that liberty to follow the meanes of their spirituall comfort as others haue we should all striue to be so affected towards the Lords Tabernacle as Dauid was when he said How amiable are thy Tabernacles O Lord of hostes My soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh cryeth out for the liuing God Psalme 84. 1 2. Euery man is bound to esteeme it a great happinesse to enioy that liberty that he may oft resort to Gods House and to count that time of all other best spent and most to his profit and benefit that is spent in Gods seruice Prouerbs 8. 33 34. Heare instruction and bee wise and refuse it not Blessed is the man that watcheth daily at my gates Psalme 27. 4. One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Luke 10 42. One thing is needfull Mary hath chosen the better part which shall not be taken away from her Euery man is bound to esteeme this the true and proper end of his being here to get grace and saluation and to thinke them happier then himselfe that may enioy more liberty this way then he doth and though he cannot in person be present with them yet to be with them in heart and desire and to say with Dauid Psal. 84. 4. Blessed are they that dwell in thy house So that of them that are glad of any businesse or excuse to keepe them from the Sermon and count them fooles that take more paines this way then themselues we may boldly say their hearts are not vpright within them 5. They that with an honest heart doe vse to spare some time from their callings to employ this way shall not need to feare that this will bring them to beggery For 1. Godlinesse hath the promise of the life that now is as well as of that that which is to come 1. Tim. 4. 8. And there is generall promise made to all that feare God they that seeke the Lord shall not want any good thing Psalme 34. 10. No rich man vnder heauen can bee so assured that hee and his shall be preserued from beggery as euery poore Christian may be 2. There is a speciall promise this way made to this part of godlinesse aboue all other that they that can make more account of Religion and Gods seruice then of earthly things shall be sure not to be loosers thereby Psal. 119. 165. Great peace haue they which loue thy Law and nothing shall offend them Matth. 6. 33. First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you and 19. 29. Euery one that hath forsaken houses or brethren or sisters or father or mother or lands for my Name sake shall receiue an hundred fold and shall inherit euerlasting life 3. God hath made these promises good by prouiding miraculously this way for such as
men after them such as the Apostles were poore Fishermen of Galilee such as were commonly esteemed ignorant and vnlearned men Acts 4. 13 3. Such a kinde of preaching as is plaine and without all ostentation and shew of humane gifts as the Apostle protesteth his was 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome 2. Yea we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes then by such as haue beene farre more excellent and likely to doe good As he fed fiue thousand with fiue loaues and yet twelue baskets full of the fragments remained Matth. 14. 17. 21. and but foure thousand with seuen loaues and yet but seuen baskets of fragments remained Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans then either Mary or the two Disciples could doe with the eleuen Apostles Marke 16. 11 13. Yea she drew more to Christ at one time then we reade either the twelue Apostles that were sent forth to preach Matth. 10. Or the seuenty Disciples that were sent forth to preach Luke 10. Or Iohn the Baptist did at any one time Ioshua though a person farre inferiour to Moses in gifts and but his seruant yet was his gouernement blessed farre aboue Moses and the people much better in his time then they had beene in the dayes of Moses Insomuch as he in his age giues that testimonie of them Iosh. 23. 8. that they had stucke fast to the Lord euen to that day And there were many more conuerted by the Ministry of the Apostles then by Christ himselfe yea many that despised him while himselfe preached by their Ministry were conuerted to him Iohn 8. 28. When yee haue lift vp the Sonne of man then shall yee know that I am he 3. Yea we shall finde that God hath beene wont to prepare such of his seruants as by whom he hath intended to do greatest good to his Church by making them see how weake and insufficient they haue beene and by bringing them to a base conceit of themselues So dealt he with Moses Exod. 4. 10. with Esay Esay 6. 5. with Ieremy Chap. 1. 6. and with Paul 1. Cor. 2. 3. and 2. Cor. 2. 16. Would you know the reason why God giues the meanes to some and denyeth them to others more worthy then they why he blesseth the meanes to some and not to others why he vseth to worke by such weake meanes and more by them oft then by stronger Surely the reason is this that his glory might the more appeare in them whom he doth saue For if all should haue the meanes of grace or if all should profit by them that haue them Gods mercy should not so much be magnified in the conuersion of the Elect or if the Lord should vse to worke by strong meanes onely the glory of the worke would be ascribed to the meanes and not vnto him whereas now the whole praise redounds to the Lord himselfe 2. Cor. 4. 7. The excellency of the power is of God and not of vs. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise 1. To perswade all men if they want the meanes to seeke to God for them yea to perswade vs that haue the meanes to pray for them that want the meanes and cannot feele their owne want nor pray for themselues for 1. There is no hope God will saue men without meanes Rom. 10. 14. How can they beleeue vnlesse they heare 2. It is the Lord onely that withholdeth the meanes from them and who onely must giue them the meanes whoeuer be the instrument Matth. 9. 38. He is the Lord of the haruest and he only must send forth labourers into his haruest 3. Why doth he withhold the meanes because he hath no respect to them nor care of their saluation Act. 17. 30. The times of this ignorance God regarded not If men were perswaded of this they would not liue vnder a dumbe Ministry themselues yea they would pitty them more that doe 2. To persuade such as enioy the means yea the best meanes not to rest in this or to thinke it sufficient that they frequent the meanes but to seeke earnestly to God both before they come and after for his blessing and to carry themselues with that reuerence and deuotion while they are in the vse of the meanes as they may approoue themselues to him for 1. The best Ministry shall neuer doe thee good vnlesse the Lord worke with it as the water of Bethesda though it had vertue in it to heale all infirmities yet it cured none vntill the Lord had sent his Angell to stirre the water Iohn 5. 4. so though the Ministry of the Word haue a great vertue in it and be able to saue our soules Iam. 1. 21. yet can it conuert none vnlesse the Lord worke with it 1. Cor. 3. 7. Neither is he that planteth any thing nor hee that watereth but God that giueth the increase 2. If it doe thee no good it will doe thee hurt 2. Cor. 2. 16. It is a sauour of death where it is not a sauour of life 3. The true cause as thou hast heard why thou profitest not is because the Lord fauoureth thee not the Lord hath no respect vnto thee those whom the Lord loueth shall profit by the meanes yea by very weake meanes Thou hast enioyed great and excellent meanes a long time and canst not profit by them Consider the true cause of it Iohn 8. 47. Yee therefore heare not that is profitably for they all heard because ye are not of God If men were perswaded of this they would be troubled for their great vnprofitablenesse they would be more earnest with God for his blessing vpon his ordinance 3. To admonish Christians not to despise the Ministry of the meanest of Gods seruants but to reuerence Gods ordinance euen in the weakest Ministry I speake not this to countenance and iustifie the Ministry of euery one that taketh vpon him to preach or to tye Gods people to rest vpon them For I know well 1. There be many that runne before they bee sent Ier. 23. 2â—… 2. It were as intollerable bondage and tyranny to binde Gods people to rest vpon the Ministry of such as cannot instruct them as it were to compell infants to abide with such nurses as haue neither sucke nor food to giue them I dare not condemne such Christians as hauing Pastours in the places where they liue of meaner gifts do desire so they do without open breach or contempt of the Churches order to enioy the Ministry of such as haue better gifts and sometimes do leaue their owne to heare the other so they do it without contempt of their own Pastours and without scandall and offence to thâ—…mand their people Because 1. That though sundry of the hearers not of the Scribes and Pharisees onely but of Iohn
saith he Matth. 11. 19. yea he was wont to take the benefit of Gods creatures not of such onely as serue for mans necessity but of such also as God hath giuen vs for our delight It was noted of him by his carping enemies that he was wont to drinke wine Luke 7. 34. And it is said of him twice that he suffered his feet to be annointed with very precious oyntment Luke 7. 38. and Iohn 12. 3. 5. neither refused he to goe to feasts when he was bidden no not vpon the Sabbath day Luke 14. 1. And for his Disciples we know there was offence taken at him because he did not teach them to fast Luke 5. 33. Why then doth he forbeare his meate at this time surely because he would not let slip a notable occasion and opportunity of winning soules to God which he knew was now to be offered vnto him Hee had another matter in hand which he calls his meat which he did as earnestly desire as any hungry man can desire meat and which he knew would delight refresh and comfort him as much as any meat can doe him that stands most in need of it and that was to winne and conuert soules vnto God Why but may some say he might haue eaten somewhat in the meane while in the space wherein the woman was going to fetch her neighbours and they in comming out of the City vnto him So that his eating of somewhat need haue beene no hinderance to that good worke he so much desired to do but a furtherance rather vnto it I answer it is true he might haue done so but his heart was so taken vp either in secret prayer to God for them or in meditation of that he was to teach them when they should come or with the ioyfull expectation of their comming and of the good he knew he should haue occasion to doe as it made him quite to forget all hunger and thirst Now that we may receiue our instruction from this notable example of our Sauiours zeale which is here set forth for our imitation let vs obserue these three points in it 1. That he is so carefull to take the occasion and opportunity that is here offered of inlarging his Fathers Kingdome that though he was hungry he neglects his meat for it 2. That he calls this his meate to doe the will of his Father in instructing and conuerting of men 3. That though he had time to eate without any hinderance vnto that worke yet the care he had of this businesse and ioy he conceiued in the expectation of the good hee was to doe made him forget his hunger And from hence this Doctrine will arise for our instruction That he that will be a true Disciple of Christ must be zealous in the Lords businesse zealous in seruing God and seeking to honour him It is not sufficient to a mans comfort that he hath professed the truth serued God in his calling done the duties God hath required of him vnlesse he haue done it with a zealous heart and earnest affection This is required of vs that would approoue our selues to God in preaching of his Word Apollos is commended for this Acts 18. 25. that being feruent in the spirit hee taught diligently the things of the Lord This is required in them that heare the Word Luke 24. 32. Did not our hearts burne within vs when hee opened to vs the Scriptures This is required of them that would pray with comfort Iames 5. 16. The effectuall feruent prayer of a righteous man auaileth much This is required in euery part of that seruice that we doe vnto God we must be Rom. 12. 11. Feruent in spirit seruing the Lord. Yea this is in generall required of vs in our whole profession and practise of Religion Tit. 2. 14 Christ gaue himselfe for vs to purifie to himselfe a peculiar people zealous of good workes Therefore it is noted to the praise of Iehosaphat that hee lift vp his heart to the waies of the Lord 2. Chron. 17. 6. And of Hezechia it is said that in all the workes he began for the seruice of the house of God to seeke his god hee did it with all his heart and prospered 2. Chron. 31. 31. And of Iosiah that he turned to the Lord with all his heart and with all his soule and with all his might 2. King 23. 25. They maintained and held out the profession and practise of Gods pure Religion with great zeale and earnestnesse of affection The Reasons and grounds of the Doctrine are principally three 1. Euery one that lookes to be saued by Christ must be a follower of Christ He that saith he abideth in him saith the Apostle 1. Iohn 2. 6. must himselfe walke also euen as he walked The best euidence that we can haue that we remaine in him is when we are conformed vnto his example and by his spirit made like vnto him 2. The Lord cannot abide such as serue him without zeale This is plaine by that speech of Christ to the Laodiceans Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold that is an Idolater or a worldling a man of no Religion as he doth of the Christian that is lukewarme 2. That he will spue such a one out of his mouth yea he threatneth the Church of Ephesus that because she had lost her first loue her zeale that once she had he would come against her shortly and remooue her candlesticke if she did not repent and amend this fault Reu. 2. 5. 3. The Spirit of God is said to be like vnto fire in all them that haue receiued it and from thence comes that speech quench not the spirit 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ are said to be baptized with the Holy Ghost and with fire Matth. 3. 11. and where fire is there must needes be some heate The Vse of this Doctrine is 1. To conuince a great error in iudgement that is common in the world We see this is held as a perfect definition of a good Protestant that he is a man found in iudgement and in the knowledge of the truth but not forward nor zealous either in the profession or practise of it yea it is counted the wisedome of a Christian and euen of a Minister too to be a moderate man in Religion not forward nor hot nor zealous in it Whereas we haue heard that such as are regenerate and haue Gods Spirit cannot be without this heate and zeale 2. That in Gods account neither Papist nor Turke is in so bad an estate in some respect as the Gospeller is that is void of zeale 3. That God hath threatned to depriue them of the Gospell that professe it without zealous loue vnto it 2. To exhort vs to examine our selues well whether there be any true zeale in vs yea or no that if we want it we may be humbled and seeke
to God for it if we haue had it and now begin to waxe cold and to decay in it we may striue against our coldnesse and lukewarmenesse and labour to recouer our selues and to stirre vp that good gift of God that is ready to dye If we haue it we may be thankfull to God for it and striue to nourish and maintaine it by all good meanes And for our helpe herein I will shew you the properties of true zeale as they are described vnto vs in this example of our Sauiour here which we are bound to imitate and conforme our selues vnto He that hath true zeale serues God desirously and willingly He gladly takes and will not let slip any opportunity of doing good That was one cause why our Sauiour saith here it was his meate to doe his Fathers will It is vsuall we know in Scriptures to expresse an earnest desire we haue or should haue to any thing by the Metaphor of hunger and thirst Matth. 5. 6. as wee say in our Prouerbe wee would doe such a thing as willingly as we would eate when we are hungrie Let vs that are Ministers examine our selues by this 1. A Minister can haue no good assurance that God euer called him or will worke with him vnlesse he can finde that the thing that mooued him to enter into this calling was an earnest desire to do good in it If any man desire the office of a Bishop saith the Apostle 1. Tim. 3. 1. he desireth a good worke It is true indeed that the best of Gods seruants haue beene at the first exceedingly vnwilling and backeward but before they haue entered vpon this function they haue beene made by Gods Spirit maruellously willing and desirous to be imployed in it When the Prophet Esay who had beene a little before greatly deiected in the sense of his owne vnworthinesse and vnfitnesse to this function Esay 6. 5. heard the Lord say verse 8. Whom shall I send or who shall goe for vs then I said saith he here am I send me By this property Moses knew them whom God had called and fitted for the building of the Tabernacle Exod. 36 2. He called Bezaliel and Aholiab and euery one whose heart stirred him vp to come vnto the worke to doe it Yea this zealous desire to doe good must be in a Minister at all times when he goeth about the Lords worke he must goe to it as willingly as he goeth to his meat when he is hungry Feede the Flocke of God saith the Apostle 1. Pet. 5. 2. and care for it not by constraint but willingly not for filthy lucre but of a ready mind The seruant of the Lord saith Paul 2. Tim. 2. 24. must be apt to teach yea say a man preach diligently and constantly yet if he doe it not willingly if the thing that mooues him to it be not this desire to doe good he can expect no blessing vpon his labours Though I preach the Gospell saith he 1. Cor. 9. 16. 17. I haue nothing to glory of if I doe this thing willingly I haue a reward Behold then one chiefe cause why the Ministry of the Word doth so little good in many places and is so vnfruitfull as if the Lord had euen commanded the clouds to raine no more vpon it as he speaketh Esay 5. 12. Surely many that haue excellent gifts haue had other ends in entring into this calling the desire they had to doe this worthy worke mooued them not to be Ministers And therefore seeing the Lord neuer sent them what maruell is it though he worke not with them yea this should make the best of vs ashamed for that we haue beene no more apt to teach but haue gone so heauily about the Lords worke as if we had done it by constraint onely To this certainely we may impute the small fruit of our labours and therefore we should hereafter labour and striue against it 2. By this property also must euery one of Gods people try themselues euen by that willingnesse and vnfained desire that is in them to serue God and to enlarge his kingdome The faithfull are oft described by this property and haue reioyced and found comfort in this that though their ability to do God seruice hath beene slender yet they haue had an earnest desire to doe it their desire and will hath beene farre aboue their ability this way I desired to doe thy will O my God saith Dauid Psal. 40. 8. and the Church Esay 26. 8. The desire of our soule is to thy name Hearken saith he Neh. 1. 11. to the prayer of thy seruants that desire to feare thy name We should goe to prayer to the hearing and reading of the Word and to euery duty of Gods seruice as willingly and desirously as we goe to our meat when we are hungry Thy people come willingly saith the Prophet Psal. 110. 3. At the time of assembling we should thinke oft of that which the Apostle saith 〈◊〉 Cor. 8. 12. If there be first a willing mind a man is accepted And who is there that may not iustly blame himselfe in this we doe all things in Gods seruice as by constraint and are haled to them as the Beare to the stake Well learne to acknowledge this to be thy great corruption bewaile it and striue against it Lecture the seuen and fiftieth Iuly 10. 1610. IOHN IIII. XXXII XXXIV FOlloweth the 2. Property of true zeale He that hath true zeale takes delight and findes comfort in seruing God This is a second reason as we haue heard why Christ calls it here his meat to doe his Fathers will Meat by the ordinary blessing of God satisfieth a man and comforteth him it refresheth and reuiueth his spirits When Ionathan hauing beene long fasting had eaten a little his eyes receiued sight 1. Sam. 14. 27. And it is said of the poore Aegyptian seruant that had neither eate nor drunke in three daies that when Dauid had giuen him somewhat to eate 1. Sam. 30. 12. his spirit came againe to him And therefore Christ calls this here his meat because it euen did him good satisfied refreshed and delighted him maruailously to doe the will of him that sent him no food no dainties were so sweet vnto him This is that that Salomon speaketh Pro. 21. 15. It is ioy to the iust to doe iudgement True it is that the best of Gods seruants want this ioy and gladnesse of heart in Gods seruice sometimes and that is the cause why that prayer is so often vsed 2. Chron. 6. 4. Let thy Saints reioyce in goodnesse Psal. 7. 11. Let them that loue thy name be ioyfull in thee Psal. 70. 4. Let all those that seeke thee bee glad and reioyce in thee But this is 1. Onely in the time of tentation when the light of Gods countenance is hidden from them and they want the feeling of his fauour 2. It is but from the flesh and vnregenerate part that they are so vncomfortable for
in this case they may say with Paul Rom. 7. 22. I delight in the Law of God after the inward man whereof this is a signe that they are not satisfied with ought they doe in Gods seruice if they feele not ioy and comfort in it And whatsoeuer they doe if they feele they do it with an vpright heart they reioyce in it as they did 1. Chron. 29. 9. This you shall finde obserued by the Holy Ghost and commended in Gods seruants as a notable signe of their zeale and of the vprightnes of their hearts that Gods seruice was as meate and drinke vnto them they tooke great comfort and delight in it Dauid reports that he and the rest of Gods people with him were wont to goe towards Gods house With the voice of singing and prayse as a multitude that keepeth a feast Psal. 42. 4. And so he stirres vp all Gods people to doe Psal 120. 2. Serue the Lord with gladnesse come before him with ioyfulnesse So it is said of euery part of Gods seruice that Gods people haue found ioy and comfort in it Of Abraham Isaac and Iacob it is said Heb. 11. 1â—… That when God preached the Gospell and the promises of saluation by Christ vnto them they receiued them thankefully saluted and welcomed them they ioyed in them And of three thousand that Peter conuerted it is said Acts 2. 4â—… That they receiued the word gladly That hearer heares with zeale that can doe so It is said likewise of the faithfull that they found great comfort and ioy in prayer It is said of Dauid that as in all his heauinesse and extremity his manner was to betake himselfe to prayer Psal. 109. 4 so that he was wont to find exceeding ioy and comfort in it when he maketh mention how in his great affliction he betooke himselfe to prayer Psal. 30. 8 9 10. He tells vs verse 11. what comfort he found in it Thou hast turned for me my mourning into dancing thou hast put of my sackcloath and girded me with gladnesse according to that promise made vnto the faithfull Esay 56. 7. I will make them ioyfull in my house of prayer Thus haue they ioyed also in the receiuing of the Sacrament 2. Chron. 30. 21. They kept the feast of vnleauened bread with great gladnesse which is also againe repeated ver 25 26. The like is also reported of the Passeouer that was kept in Ezraes time Ezra 6. 22. they kept the feast of vnleauened bread with ioy for the Lord had made them ioyfull Yea euen in giuing of almes for the reliefe of Gods seruants the faithfull haue found great ioy Thus the Apostle reporteth of the Macedonians 2. Cor. 8. 2. In great tryall of affliction their ioy abounded and their most extreame pouerty abounded vnto their rich liberality It was a great comfort vnto them that God had giuen them a heart to shew such loue vnto his Saints To conclude this is obserued to the praise of Gods seruants that as they were wont to come to Gods house as to a feast so were they also wont to goe away from it as from a feast refreshed and comforted in their soules They found such sound and lasting comfort in Gods House and in all the parts of Gods worship as they were wont to goe from it with ioy And the comfort they found in it wrought in them a loue vnto it and a desire to frequent it often It is said of Gods people Neh. 8. 12. that after Gods seruice was finished they shewed a great deale of ioy because they had vnderstood the words that had beene declared vnto them by the Leuites And when Dauid professeth Psol 84. 1 2. That his soul longed and euen fainted for the Courts of the Lord his heart and his flesh cryed out for the liuing God He giues this for the reason of it because he had found such sweetnesse and comfort in Gods worship and ordinances there Oh how amiable saith he are thy Tabernacles O Lord of Hosts The Vse of all this that hath beene said of this second property of true zeale is 1. For reproofe Is this a note of one that serues God with true zeale when the seruice of God is as meat and drinke vnto him when it doth him good at the heart and euen refresheth him he finds ioy and comfort in it Then surely haue we all cause of shame and humbling cause to suspect that we are no better then Laodiceans lukewarme Professors of whom I told you the last day that they are in some respect in worse state then such as are key-cold then Idolaters and men of no Religion Doe wee come to Gods House as to a feast Truely some do some goe further to a Sermon and with more gladnesse of heart then euer they did to a feast But the most goe to Gods house as vnto ward children goe to Schoole or as malefactours that are vnder baile goe vnto the Assises they must needs goe but they goe with no ioy 2. Can we say we haue found comfort in euery part of Gods seruice many cannot tarry till all be done but by their going out proclaime to the whole Congregation that they account it a wearinesse and most tedious thing like those Mal. 1. 13. 2. And of many of them that tarry it out it may be said that the tryall of their countenance testifieth against them that they heare with no ioy they are so drowsie they looke so heauily as a man may easily discerne by their very lookes that they feele no sweetnesse nor sauour in any thing that they heare It is said of a poore lame man Acts 14. 9. that hee heard Paul preach with so ioyfull and cheerefull a countenance that Paul beholding him perceiued by his very countenance that he had faith to be healed True it is that Paul could see further then any of vs yet may we also giue a great ghesse when you heare with any spirit and affection euen by your lookes and haue cause giuen vs thereby many times to wish that either you would heare with more cheerefulnesse or that you would sit behind vs that you may not grieue and discourage vs in the worke of our Ministry as you doe 3. A third signe that many take no coâ—… in Gods Word is this that whereas Gods seruants as we haue heard vse to goe away from the hearing of the Word more comfortable then they came vnto it and loue 〈◊〉 it and the messengers of God from whom they receiued it much 〈◊〉 then they did before these men seldome or neuer goe froâ—… 〈◊〉 but they are much more vexed and disquieted in their miâ—… 〈◊〉 they were before they hate the Preacher more then they did 〈◊〉 Now I would haue these men to consider what it is that disquiâ—… 〈◊〉 I know they will pretend that the Minister hath either 〈◊〉 〈◊〉 error or that he hath maliciously girded and rayled vpon theâ—… 〈◊〉 â—…urely if any Preacher doe so he shall beare his
maketh a man willing to foregoe the things he hath most delighted in as these women did that gaue their looking glasses made of fine brasse the instrument that they had vse of for the dressing and adorning of themselnes towards the building of Gods Tabernacle Exod. 38. 8. It maketh a man carelesse of his worldly ease and peace See what stripes and imprisonment and perils Paul endured that he might profit the Church 2. Cor. 11. 23 26. It maketh a man willing to neglect the comfort of society Paul was content to tarry at Athens alone and to want the comfort of Timothies societie rather than the Church should want his seruice 1. Thess. 3. 1. In a word though a man may lawfully vse and enioy the comforts of this life yet if he cannot sometimes be content to weane himselfe from them and to want them for the Lords sake and his seruice he hath no true zeale nor loue of God in him Nay a man shall neuer haue any sound comfort in Religion till he can say it hath cost him somewhat I will not offer burnt offerings vnto the Lord my God of that which doth cost me nothing saith Dauid 2. Sam. 24 24. No man can enioy this pearle with comfort that prizeth it not aboue all other things and cannot be content to sell all he hath for it rather then he will want it Matth. 13 46. For reproofe of such as pretend they loue the Lord and his Word and yet preferre euery trifle that hath the least shew of profit and comfort before it will suffer nothing for it will foregoe or forbeare no comfort or contentment of this life for it these men shamefully deceiue themselues Matth. 10. 37. He that loueth father or mother more then me is not worthy of me Specially this serueth to discouer the hypocrisie of such as cannot forbeare their sports on the Lords day first they violate the manifest commandement of God who forbids vs to doe that we take pleasure and delight in vpon his holy day and tells vs we doe not esteeme the Sabbath in our hearts as we doe nor honour him in it if we doe that wherein we finde pleasure vpon that day Esay 58. 13. secondly their sin is much increased and aggrauated because they doe it openly and publikely they declare their sin as Sodome they hide it not Esay 3. 9. thirdly they do it in contempt of the Word by the Ministry whereof the vnlawfulnesse of this hath beene discouered vnto them and they haue beene admonished and reproued for it And this as the Apostle saith Rom. 7. 13. makes sinne exceeding sinfull This circumstance made euen the gathering of a few sticks vpon the Sabbath a capitall crime Num. 15. 35. Let them also looke to this that suffer their seruants so to doe and set them on too Followeth the sixth and last property of true zeale He that hath true zeale maketh the reuealed will of God the guide and directour of his zeale Our Sauiour here shewed his zeale in doing the will of him that sent him and finishing his worke Gal. 4. 18. It is good to loue earnestly alway in a good thing saith the Apostle Pro. 19. 2. Without knowledge the minde is not good and he that hasteth with his feet sinneth as the faster a man goeth if he be out of the way the greater his danger is If a man be in the right way he cannot be too forward zealous or precise Psal. 119. 32. To run the way of Gods commandements is a duty and no fault To exhort such as desire to please God to seeke the knowledge of Gods Word Many good soules haue many troubles and discomforts and make their liues farre more irkesome than they need by making conscience and scruple of many things they need not by being righteous ouermuch as Salomon speaketh Eccles. 7. 18. To exhort all men to examine their zeale Zeale if it be not well guided is like a sword in a mad mans hand the most dangerous thing that may be and that that will draw vs into the most hainous sinnes euen to be most bitter enemies and persecutors of Gods truth and seruants Such is their zeale that stand for and vrge so eagerly the traditions of men This zeale was the chiefe cause of the greatest malice that euer was borne to the Doctrine and Church of God the deuout women in Antioch were the fittest instruments the Iewes could vse to persecute the Apostles and expell them out of their coasts Acts 13. 50. and it was Pauls zeale towards God that made him persecute the way of Christ euen vnto the death Acts 22. 3 4. And that that made the Iewes and other enemies of the Gospell to excommunicate Gods seruants and to kill them was this conceit they had out of a blinde zeale that they did God good seruice in it Iohn 16. 2. THE SIXTIETH LECTVRE ON IVLY XXXI MDCX. IOH. IIII. XXXV XXXVIII Say not yee there are yet foure moneths and then commeth haruest Behold I say vnto you Lift vp your eyes and looke on the fields for they are white already to haruest And he that reapeth receiueth wages and gathereth fruit vnto life eternall that both he that soweth and he that reapeth may reioyce together And herein is that saying true One soweth and another reapeth I sent you to reape that whereon yee bestowed no labour other men laboured and yee are entred into their labours OVr Sauiour hauing in the former verses giuen a most plaine demonstration of that ardent desire that was in him to winne soules vnto God doth in these verses labour to stirre vp and kindle the like affection in his Disciples And this he doth by three very effectuall arguments First from the present necessity of their care and diligence because the haruest was now euen ripe and ready for the sickle verse 35. Secondly from the great reward and comfort they should be sure to receiue for doing of this worke verse 36. Thirdly from the easinesse and facility of the labour God required of them verse 37 38. The first of these three arguments taken from this present necessity our Sauiour setteth downe verse 35. by a comparison taken from the care that men haue of their haruest they thinke of it and talke of it and prouide for it euen foure moneths before it come They so cast and dispose of their businesse that they may haue nothing to hinder them in haruest much more will they haue care of it when their corne groweth ripe and ready for the sickle then they will neglect all other businesse and breake their sweetest sleepe and labour early and late and forget their meales to saue and gather their corne And the reason of this care and diligence of men in their haruest workes is the present necessity when the corne is once ripe it will beare no delay because if it be not reaped and inned it is in danger to be lost and spoiled Now saith our Sauiour the
Lords corne is already white vnto haruest it is ripe and ready for the sickle if it be not now reaped and gathered it will be lost and spoiled and that you may easily perceiue if you will but lift vp your eyes and looke vpon the regions Behold how God hath prepared the hearts of men to receiue the Gospell See in what multitudes and with what great desire they flocke vnto it and that not onely in Iudea but euen here among the Samaritans Now the Doctrine that our Sauiour intendeth to teach vs here is this That the Ministry of the Word is a matter of great necessity for the saluation of men For our Sauiour here compareth the people of God vnto corne that is ripe and the Apostles in respect of their Ministry and preaching vnto reapers and vseth this reason to stirre them vp to zeale and diligence in teaching because as the corne that is ripe must needes perish if it haue none to reape and gather it so must Gods people needes perish if they haue none to teach and instruct them It is not onely good and profitable and fit that Gods people should haue Preachers but it is a matter of necessity also Many proofes might be brought for this Doctrine but I will at this time insist onely in this argument of comparison which our Sauiour vseth in this place We shall finde therefore that there is scarce any one truth in all religion which the Holy Ghost hath taught vs so plainely by so many familiar comparisons and similitudes as he hath done this truth of the necessity of the Ministry of the Word And the cause why the Holy Ghost teacheth vs this by similitudes is because we can farre more easily vnderstand earthly than heauenly things The necessity of hauing Preachers few can conceiue the Lord hath therefore taught it vs by such comparisons as euery man can vnderstand and iudge of Fiue of these comparisons I will propound vnto you 1. Sometimes Gods people are called the Lords pleasant Garden and fâ—…full Orchard Cant. 4. 12 13. and the Preachers are called Planters and Waterers of it 1. Cor. 3. 6. And if you haue a plot for a Garden or Orchard in the best soile vnder heauen it is not possible it should yeeld you any pleasant fruit if it haue had none to plant and water it 2. Sometimes the people of God are called the Lords building 1. Cor. 3. 9. his house and temple 2. Cor. 6. 16. and the Preachers are called the Lords Masons and Carpenters that must both lay the foundation and set vp the whole building 1. Cor. 3. 10. I haue laid the foundation and another buildeth thereon 3. Sometimes Gods people are called the sonnes and daughters of God 2. Cor. 6. 18. and then Preachers are called both the spirituall fathers by whom they are begotten vnto God 1. Cor. 4. 15. and the nurses by whom they are fed with milke while they are babes in Christ I haue fed you with milke 1. Cor. 3. 2. and the Lords stewards that must prouide stronger meate for them when they are growne to ripe yeares and at whose hands they must receiue their portion of meate in due season Luke 12. 42. 4. Sometimes Gods people are called Pilgrims that trauaile in a strange and vnknowne and dangerous way 1. Pet. 2. 11. and then Preachers are called their guides Heb. 13. 7. and the light of the world Matth. 5. 14. 5. Lastly Gods people are called sometimes the Lords husbandry and corne field 1. Cor. 3. 9. and then Preachers are called both his labourers that by stocking and dunging and plowing the ground prepare it wee are labourers together with God 1. Cor. 3. 9. and his seeds-men that sowe it the sower soweth the Word Mar. 4. 14. and his reapers and haruest-men that get downe his corne and bring it into his barne as you may see the haruest truely is great but the labourers are few pray yee therfore the Lord of the haruest that he would send forth labourers into his haruest Luk. 10. 2. and in this Text most plainly The Reason why preaching is of such absolute necessity as we haue heard to the saluation of men is that which the Apostle giueth 1. Cor. 1. â—…1 It pleased God by the foolishnesse of preaching to saue such as beleeue not any excellency that is in vs or in our preaching for doubtlesse the holy Scriptures the written Word of God which you haue in your hands is of farre greater worth and excellency than any Sermon we can make vnto you Neither is it any inability in the Lord to saue whom he pleaseth without preaching but the only reason is that it hath pleased God to ordaine and appoint this to be the meane whereby he will begin and perfect the worke of grace in his Elect. The first Vse of this Doctrine is to conuince the iudgement of men in this point For there is scarce any one truth of God that findeth more strong oppositions and reasonings against it in the nature of man Yea the more excellent parts of nature men haue the greater enemies they are wont to be vnto this truth But howsoeuer he that is a meere naturall man or an Atheist that beleeueth not the Scriptures may still doubt of or oppose this truth let no Christian any longer withstand it or make any question of it now he hath heard it so clearely and euidently confirmed to him out of Gods Word lest he be found euen a fighter against God as Gamaliel speaketh Act. 5. 39. But let him learne to captiuate his reason to the obedience of God 2 Cor. 10. 5. and pray against his infidelity as Marke 9. 24. euen cry with teares vnto God to helpe his vnbeliefe The second Vse of the Doctrine is to reprooue them that thinke and say so much preaching is needlesse we haue too much preaching that count the calling of the Ministry the most vnnecessary calling in the Common-wealth that thinke of all callings and conditions of men Preachers may best be spared and therefore spoyle this function and disgrace it by all meanes Of those men it may be said as Psal. 73. 9. they set their mouth against heauen For how can a man more directly contradict the Word and Spirit of God than by saying or thinking thus But know this beloued for a certaintie that as in the Church there is no calling of that necessity as a good Ministrie the Lords Orchard the Lords Building the Lords Family the Lords Husbandrie cannot possibly be without it so euen in the Common-wealth there is no calling but one so necessarie no calling but one the Magistracie I meane whereby the Common-wealth receiueth so great benefit as by the Ministrie Thou leddest thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. Yea the best policie that any state can vse to cause the Common-wealth to prosper and flourish is to plant in euery part of it in euery Congregation an
profitable for him to doe as Christ heere willeth his Disciples viz. lift vp his eyes and behold the regions that is consider the estate and condition of his people and seeke to take particular knowledge of the estate of euery one of his people as Paul did who taught them at Ephesus from house to house Acts 20. 20. and warned euery one of them verse 31. And this will make him diligent and carefull to teach them if he haue any bowels in him This wrought compassion towards the people in our Sauiour Matth 9. 36. When he saw the multitudes that they were as sheepe scattered abroad hauing no shepheard he was mooued with compassion towards them The sixtie one Lecture August 7. 1610. IOHN IIII. XXXVI IT followeth that we proceed now vnto the second argument that our Sauiour vseth to moue his Disciples to zeale in their ministry which is set downe in this verse and that is taken from the reward and comfort they shall be sure to receiue if they be faithfull and painefull in their ministry For our Sauiour continuing the comparison which he had begun in the former verse giueth here three notable encouragements from the example of the haruest-man 1. The haruest man thinketh not much of his toyle and labour because he knoweth he is sure to receiue wages yea better wages and better cheare for haruest-worke than for any other worke in husbandry All men are wont to be liberally minded toward their haruest folke and it is noted for a signe of a cruell and vnmercifull man at that time when God bestoweth his blessings on him with a liberall hand to be hard and miserable toward them by whose seruice and labour hee receiueth them They that tread their winepresses suffer thirst saith Ioh speaking of the cruell oppressour Iob. 24. 11. And Iames 5. 4. Behold the hire of the labourers which haue reaped your fields which is of you kept backe by fraud cryeth and the cryes of them which reaped are entred into the eares of the Lord of hosts And if men be wont to respect their haruest-folke so much then surely saith our Sauiour here my Father will not suffer you that are his haruest-folke to want He that reapeth receiueth wages he that gaineth a soule to God shall be sure to be well rewarded 2. The haruest-man is encouraged to do his worke much more chearefully when the corne that he reapeth is good without weeds heauie in the sheafe and good for the yeeld though it be not his own corne though he receiue no more wages for reaping it than he should doe if it were bad yet doth he his worke farre more chearefully in a plentifull haruest when the corne is good and will yeeld good encrease and profit vnto the owner Yea in such a case when the corne is such as the reaper may fill his hand and the gleaner his lap they that passe by will reioyce and will be ready to encourage the reapers and say The blessing of the Lord be vpon you wee blesse you in the Name of the Lord Psal. 129. 7 8. Now saith our Sauiour the fruit that you shall gather which are the Lords reapers is another manner of graine and fruit than they worke for farre more excellent in nature more durable such as yeeldeth farre greater profit and comfort to the owner of it Whosoeuer reapeth the Lords corne gaineth soules to God shall not only be sure to receiue good wages but gathereth fruit vnto eternall life The fruit of his labours the grace that by his Ministry is wrought in the hearts of men shall neuer perish but endure vnto euerlasting life And therefore saith he it is a shame for you if you take not paines if you doe not your worke dililigently and carefully 3. The haruest-man is encouraged to do his worke to toile and labour in it chearefully because he knowes that when haruest is done they shall haue mirth and ioy he and all his fellow seruants shall be merry together not onely those that haue reaped with him but euen those that did sowe the corne which they haue now reaped shall reioyce as well as they when by the plentifull haruest they shall discerne that their paines and labours they tooke was not lost but hath prospered so well And this custome of making merry and reioycing after haruest we shall finde it hath beene very ancient Esay 9. 3. They haue reioyced before thee according to the ioy in haruest Yea the Lord hath commanded and enioyned his people a publike and solemne reioycing and ordained that the feast of Tabernacles should at this time be kept to that end Deut. 16. 1â—… 14. Thou shalt obserue the feast of the Tabernacles seuen dayes when thou hast gathered in thy corne and thy wine and thou shalt reioyce in this feast thou thy sonne thy daughter thy seruant And verse 15. Thou shalt in any case bee glad Now saith our Sauiour here to his Disciples no haruest-man can haue so great encouragement to his labour in this respect as you may haue for when your worke is done you shall haue great and vnspeakcable ioy yea this shall encrease your ioy you and the Prophets that haue laboured before you in this worke of the Lord and sowed what you shall reape shall meet and make merry together And thus haue I shewed you the meaning and purpose of our Sauiour in these words The principall Doctrine that the Holy Ghost intendeth to teach vs in them is this That the faithfull Minister that laboureth to win soules to God shall be sure to be well rewarded how ill soeuer the vnthankfull world reward him God will certainely reward him For the proofe of the Doctrine obserue it in these two points First that euen in this life while they are doing their worke the Lord hath care to prouide well and liberally for them that they may want nothing while they are doing his worke as the husbandman doth for his haruest-men Secondly that when they haue done their worke the Lord vseth to giue them better wages a greater reward than other of his seruants as the husbandman also doth to his haruest-men The first of these two points if we iudge of it by sense and reason we shall hardly be able to conceiue how it can be true for no kinde of men hath euer seemed to be more neglected of God in this life than the faithfull Minister For the Prophets we know what Stephen saith Which of the Prophets haue not your fathers persecuted And Iames 5. 10. Take my brethren the Prophets who haue spoken in the Name of the Lord for an example of suffering affliction and of patience And for the Apostles hearken what Paul saith 1. Cor. 4. 9. I thinke saith he God hath set forth vs as men appointed vnto death we are made a gazing stocke to the world to Angels and men And verse 11. We suffer hunger and thirst and are buffeted and haue no certaine dwelling place But if we will looke
into it with a spirituall eye we shall finde this to be true that euen in this life God hath speciall care to prouide for faithfull Ministers aboue all other men This may euidently appeare to vs in three points 1. None of Gods seruants haue such promises for sufficiency and a competent measure of the blessings of this life as the faithfull Minister hath Moses hath a strange speech to this purpose Deut. 10. 8 9. At that time the Lord separated the tribe of Leui to beare the Arke of the Couenant of the Lord to stand before the Lord to minister vnto him and to blesse in his Name vnto this day Wherefore Leui hath no part nor inheritance with his brethren the Lord is his inheritance according as the Lord thy God promised him He giueth two reasons why Leui should haue no inheritance first because God hath separated and put him apart for his seruice and secondly because the Lord is his inheritance as he promised him As if he should say Because I haue separated him to my speciall seruice I will take the care of prouiding for him specially and that my care of him may the better appeare he shall haue no other inheritance but me And when Christ sent forth his Apostles to preach Matth. 10. 10. he biddeth them carry no victuals nor change of apparrell nor other prouision with them and giueth this for the reason Because the workeman was worthy of his meate Yea the Lord hath shewed the like care euen of the wife and children that the faithfull Minister hath left behinde him See an experiment of this in 2. King 4. 1 7. One of the sons of the Prophets dyed in debt and left his wife and children in great distresse but God miraculously prouided both for the payment of his debts and for his wife and children also to liue vpon 2. None haue such promises of protection and deliuerance from trouble as the faithfull Minister Psal. 122. 16. I will cloath her Priests with saluation Ier. 1. 18. Behold I haue made thee a defenced city and an iron pillar and wals of brasse against the whole land verse 19. For they shall fight against thee but shall not preuaile against thee for I am with thee to deliuer thee saith the Lord Reuel 2. 1. Christ holdeth the starres yea all of them in his right hand If any man shall aske How falleth it out then that in all ages they haue beene so much in trouble and that their enemies haue so preuailed against them and that oftentimes euen vnto the death I answer the reason was not that the Lord became carelesse of their peace and liberty and safety but first either because their testimony was finished and that worke which God in his wisedome had determined to worke by them As it is said of Gods two witnesses Reuel 11. 7. When they haue finished their testimony the beast that commeth out of the bottomelesse pit shall make warre against them and shall ouercome them and kill them Or else secondly because the Lord seeth he shall receiue more honour by their suffering and constant confession of his truth than by their peace as the Apostle saith of his owne troubles the things which hapned vnto me haue fallen out rather to the furtherance of the Gospell Phil. 1. 12. 3. None of Gods seruants haue so many and so cleare promises that God will take their part against their enemies and reuenge their wrongs as the faithfull Minister hath When Dauid had said Psal. 105. 14. He suffered no man to doe them wrong but reproued Kings for their sake he expresseth ver 15. who they were that God had this speciall care of aboue the rest Touch not mine annointed and doe my Prophets no harme Hitherto belongeth that benediction and propheticall prayer that Moses made for Leui Deut. 33. 11. Smite through the loynes of them that rise against him and of them that hate him that they rise not againe Therefore we shall finde that of all the sins whereby a people haue prouoked him God hath beene least able to endure this 2 Chron. 36. 16. Iudah was guilty of many sinnes before their captiuity but marke which of all their sins did the most prouoke God against the land They mocked the messengers of God and despised his words and mis-used his Prophets vntill the wrath of the Lord rose against his people and till there was no remedy And this may suffice to shew what care God hath of his reapers his faithfull Ministers in this life while they are doing his worke Now for the second point that when their worke is done and the day of payment shall come the Lord will haue greater respect vnto them than to other of his seruants is also very euident in the holy Scriptures First when the day of reckoning and payment shall come they shall be the first that shall receiue their wages Reu. 11. 18. The time of the dead is come that they should be iudged and that thou shouldest giue reward vnto thy seruants the Prophets and to thy Saints and to them that feare thy Name Secondly as they shall be first in the reward so shall they receiue the greatest reward Matth. 5. 12. Great is your reward in heauen for so persecuted they the Prophets Dan. 12. 3. They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer The Reason of all this is Because God receiueth more honour by their worke and seruice than by the labours of any other of his seruants Luke 1. 15. He shall be great in the sight of the Lord the reason is giuen verse 16. Many of the children of Israel shall he turne vnto the Lord their God The Vse of this Doctrine is to encourage and comfort the Ministers of Christ against all the grieuances and discomforts they receiue from the world First the discomforts and indignities that we endure are nothing to that which the Prophets and Apostles did endure and we haue many outward comforts which they wanted Secondly if our conscience can witnesse with vs that we are faithfull in our calling and carefull to employ that talent we haue receiued to our Masters profit we may be sure that the Lord esteemeth well of vs and we are deare vnto him And what man that is in high fauour with the Prince will be disquieted if a childe or a mad man that he meeteth with in the street refuse to doe him reuerence or mocke him If we be faithfull we shall not need to be couetous or to disquiet our selues with care for the things of this life nor to feare the malice or subtilty of our enemies Let vs doe the Lords worke faithfully and cast our care vpon him for those matters 2. Remember that the reward thou shalt receiue when the day of reckoning shall come will aboundantly recompense all the toile and care and disgraces thou hast endured This reason
the Apostle vseth 1. Pet. 〈◊〉 24. when he had said Feed the flocke care for it doe it willingly with a ready minde he giueth this for the reason verse 4. And when the chiefe Shepheard shall ap peare you shall receiue an incorruptible crowne of glory It is very profitable for euery Christian to meditate oft of this day of reckoning when euery man shall receiue his wages according to his worke And this is one notable difference betweene a godly man and a wicked that whereas it is a hell to a wicked man to thinke of his end and of the life to come Amos 6. 〈◊〉 They put farre from them the euill day the godly man hath no comfort nor encouragement like vnto that Psal. 27. 13. I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing To exhort all men that they would shew themselues the children of their heauenly Father in esteeming of good Ministers as the Lord esteemeth of them We are fallen into an age wherein the very calling of a Minister is growne into a generall contempt with most men If a man haue not somewhat else beside his Ministry to grace him friends or wealth or titles euery one euen the youngest and basest will despise him I know well a great cause of this is the iust iudgement of God vpon the insufficiencie idlenesse couetousnesse and lasciuiouinesse of many Ministers for so saith the Lord Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies but haue beene partiall in the law But these are not the Ministers I would haue you esteeme of for God esteemeth not of such but such as are able Ministers in any good measure and faithfull them I exhort you to loue and esteeme of Learne not of Papists or Atheists how to esteeme a good Minister but learne of thy heauenly Father how to esteeme of him I say not onely take heed thou persecute them not wrong them not disgrace them not deride them not grieue and discourage them not He that derideth and disgraceth Ministers is a persecutor of Ministers when Ismael mocked Isaac the Holy Ghost saith Hee persecuted him Gal 4. 29. and he that grieueth and discourageth a Minister hindereth Gods work in his Ministry therefore the Apostle saith it is vnprofitable for the people when the Minister cannot doe his worke with ioy but with griefe Heb. â—…3 17. But I say more see thou loue euery good Minister and esteeme of him encourage him by all good meanes if thou wilt shew thy selfe the childe of thy heauenly Father so haue good men beene wont to doe Hezechia spake comfortably to all the Leuites and taught the good knowledge of God 2. Chron. 30. â—…2 yea hee commanded the people to giue the portion to the Priests and the Leuites that they might be encouraged in the Law of the Lord 2. Chron. 3â—… 4. and of Iosiah it is said that he encouraged the Priests to the seruice of the house of the Lord 2. Chron. 35. 2. Let no man count himselfe religious that doth not loue and reuerence euery good Minister Matthâ—…0 â—…0 11. Enquire who is worthy that is who feareth God loueth the Word and there be bold to tarrie and receiue entertaiâ—…ement As if he should say Euery one that is worthy wil be ready to shew kindnesse vnto you If yee haue iudged me to bee faithfull to the Lord saith Lydia Acts 16. 15. come into mine house and abide there and she constrained vs. The sixtie two Lecture August 21. 1610. IOHN IIII. XXXVII XXXVIII WE haue already heard that in these verses and those two that goe before our Sauiour hath endeauoured to stirre vp his Disciples to that diligence in their Ministry and that zealous desire to win soules to God as they saw to be now in him and that he vseth three effectuall arguments to perswade them thereunto all set downe in an allegorie and comparison taken from them that doe haruest-worke two ofthem we haue already handled and finished in the two former verses the first taken from the present necessity of Gods people verse 35. and the second taken from the reward and comfort themselues should be sure to receiue by it It followeth now that we proceed vnto the third and last which is set downe in these two verses that I haue now read and that is taken from the facility and easinesse of that worke that they were to doe in comparison of that wherein their fellow seruants the Prophets that had beene before them had laboured This argument he amplifieth by a prouerbiall speech that was common among the Iewes when they saw any enioy the fruit of another mans labour they were wont to say One soweth and another reapeth As we also say in the like case One beateth the bush and another goeth away with the bird This prouerbe saith our Sauiour in some respect may fitly be applyed to your case though in another respect it agreeth not with it Herein is the saying true As if he should say Though not in all respects yet in this it is And in the next verse he sheweth two points wherein this prouerbe agreeth to their case First as he that reapeth takes nothing so much toyle and paines as he did that sowed and did the first workes that belong to husbandry so is it in your case you are to be employed in the best and easiest and most comfortable labour that belongs to my Fathers husbandry not in manuring or plowing or sowing or harrowing or weeding of his ground that is in preparing men to receiue grace and laying the foundation and first principles of religion in the hearts of men as the Prophets were whose paines in that respect were farre greater than yours can be but in reaping and conuerting men effectually to the faith and obedience of the truth you shall presently see the fruit of your labours but so did not they I sent you to reape that wherein yee bestowed no labour Other men laboured c. Secondly as when one receiueth the benefit of another mans labour so is it in your case the Prophets tooke paines for you you shall enioy the fruit of their labours the paines they tooke shall be a great aduantage to you in your Ministry yee shall be able to doe the more good by your preaching because of that that they haue done before you Other men laboured and yet are entred into their labours The point wherein this prouerbe could not fitly be applyed to their case was this that whereas when one soweth and another reapeth he that sowed hath no comfort or fruit of his labour but esteemeth it as a iudgement of God vpon him and repenteth himselfe of the paines he hath taken when he seeth another man hath reaped the fruit of it It is farre otherwise in this case for as he had said before verse 36. he that soweth and hee that reapeth shall
against me that might disproue my vprightnesse of heart and faithfulnesse in my Ministry which is the maine thing I haue to reioyce and glory in 5. Be earnest with God in prayer that he would make thy Ministry fruitfull Paul bowed his knees vnto God for the Ephesians Ephes. 3. 14. for it is he onely must giue vs grace to teach profitably wee are not sufficient of our selues to thinke any thing as of our selues to meditate of any good thing but our sufficiency is of God 2. Cor. 3. 5. and our people grace to heare profitably he teacheth them to profit Esay 48. 17. We should importune the Lord in that manner as Rachel did Iacob Gen. 30. 1. giue me children or else I die 6. Enquire for fruit and deale with thy people in priuate to see how they profit by thy labours so did our Sauiour with his hearers Matth. 13. 51. haue yee vnderstood all these things And the Apostle did not onely teach publikely but from house to house Act. 20. 20. Heb. 13. 17. Thou must watch ouer their soules This Doctrine serueth also for the Vse of all Gods people 1. It teacheth vs how great profit we may make of reading the Scriptures Though God haue not appointed that to be the meane to worke faith and regeneration yet doth it notably prepare and make men fit to receiue good by hearing We haue heard the Apostles could neuer haue done that good by preaching if the people had not beene prepared by reading of the Prophets our Sauiour therefore commands his hearers to search the Scriptures and to acquaint themselues well with them Iohn 5. 39. One chiefe cause you profit so little by your hearing is for that you exercise not your selues in the reading of the Scripture If parents would traine vp their children in the principles of Religion and in reading of the Word at home while they be young it would be a great aduantage to them for their profiting by preaching But alas we might as well alledge to any of you a sentence out of Bernard or Augustine as out of the holy Scripture for you cannot tell whether we alledge it right or no so vnacquainted you are with it God hath written vnto you for your vse the great things of his law but they are accounted by you as a strange thing that belongs not vnto you as the Lord complained of the Iewes Hos. 8. 12. But if he onely be an happy man that can delight in the law of the Lord Psal. 1. 2. then are you doubtlesse in a wretched case that take no delight in it at all neuer read it no not on the Lords day You count it a tedious thing to keepe the Sabbath you know not how to spend it without gaming c. because you take no delight in the reading of the Scripture The Lord enioyned the King to reade the Word all the daies of his life and giueth this for the reason that he may learne to feare the Lord and that his heart be not lifted vp aboue his breathren Deut. 17. 19 20. What maruaile then if great men grow proud and tyrannous oppressours and if both great men and meane be so voide of Gods feare so prophane as they are seeing they reade the Scriptures so seldome and negligently as they doe 2. Learne by this Doctrine to iudge of the best kinde of preaching He that reapeth most fruit vnto God winneth most soules is the most able Minister of the New Testament That kinde of preaching whereby the people of God profit most in knowledge and sanctification is the best kinde of preaching not that whereby carnall men are most delighted or which feedeth the humour of a naturall man and tickleth the eare but which best edifieth the conscience Let no man say he is vnlearned that teacheth profitably and hath wonne many vnto God for hee that winneth soules is wise Pro. 11. 30. when God hath allowed of a man and commended him and set his seale on his ministry as on these he hath done 1. Cor. 9. 2. who art thou that darest dispraise or despise or disgrace him Gods people should not allow best of him that praiseth himselfe that is that by his manner of preaching declareth euidently he seeketh his own praise more than the profit of the people but of him whom the Lord praiseth by working with him in blessing his labours 2. Cor. 10. 18. As Paul saith he would iudge of the Ministers in Corinth so should all Gods people learne to iudge of Ministers 1. Cor. 4. â—…9 â—…0 I will know not the speech of them that are puffed vp but the power for the Kingdome of God is not in word but in power To this case our Prouerbe may well be applyed Shew me not the meate but shew me the man Compare the hearers of these learned and eloquent Teachers whom thou so much admirest with these who preach plainely and whom thou despisest for that cause see whether haue most knowledge and grace and so thou shalt be able to iudge whether is the best Teacher 3. To teach vs that the state of wicked and ignorant persons is far more dangerous and damnable now than it was vnder the Law first because this is a time of farre greater light than that was this is the condemnation that light is come into the world Iohn 3. 19. secondly greater grace is offered now than then yea receiued also by such as liue vnder an ordinary and able ministry of the Gospell the Apostle Peter speakes euen of some hypocrites that they had escaped the pollution of the world through the knowledge of Christ by the Gospell they were brought to a great reformation 2. Pet. 2. 20. Hitherto belong those fearefull sentences if euery transgression and disobedience to the law receiued a iust recompence of reward How shall we escape if wee neglect so great saluation c. Heb. 2. 2 3. And againe it is impossible for those who were once enlightned c. Heb. 6. 4 8. declaring in many words the fearefull state of them that haue not onely enioyed great meanes of grace but also receiued some common beginnings of grace by them and yet prooue naught afterward And so doth he likewise Heb. 10. 28 31. shew how it is farre more dangerous for them to sinne vnder the Gospell then it was vnder the Law Consider therefore how God vnder the Law hated and punished ignorance it is a people of no vnderstanding therefore hee that made them will not haue mercy vpon them Esay 27. 11. the breach of the Sabbath if yee will not hearken vnto mee to hallow the Sabbath day I will kindle a fire in the gates of Ierusalem and it shall deuoure the palaces thereof and it shall not bee quenched Ier. 17. 27. Adultery It is a fire that consumeth to destruction and would roote out all mine increase Iob 31. 12. Swearing the booke of Gods curse shall fly vpon euery one that sweareth to cut him off Zech. 5. 2 3.
minded and dare say nothing for God hath enioyned them silence and forbidden them to meddle with thee therefore they can say nothing therefore they dare say nothing Thou art a priuiledged person I tell thee and I dare say thou gloriest much in it But thou wilt finde it a wofull priuiledge one day Cain had such a priuiledge and protection Gen. 4. 15. God forbad all men to kill him or to touch him because he would haue him to be spectacle of his wrath vnto men And thou hast a priuiledge too God hath forbidden all men to rebuke thee to speake of good things in thy presence that thou maist goe on and fill vp the measure of thy sinne to such as thou art the Lord himselfe speaketh in this manner Reioyce O young man in thy youth and let thy heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes Eccles. 11. 9. If thou hadst so much grace as to iudge rightly of this thy priuiledge thou wouldst take small pride in it but pray rather that thou maist so liue as no godly man may be vnwilling or affraid to reproue thee according as Dauid a great King did Let the righteous smite me said he it shall be a kindnesse and let him reprooue me it shall be an excellent oile Psal. 141. 5. But you must obserue that when our Sauiour Christ was thus silent he stood as a priuate person In his publike ministry he spake good things and taught the will of God neuerthelesse freely and boldly though the Pharisees and other wicked men were present when he taught And by his example we are taught that we should not be daunted nor discouraged in our ministry by the presence of any wicked man whatsoeuer he be but we should do our work faithfully and chearefully whatsoeuer our hearers be For first though any come to heare vs with neuer so bad a minde God can and doth oft catch him and change his minde as he did the officers whom the Pharisees had sent to apprehend Christ Iohn 7. 45 46. and that vnbeleeuer 1. Cor. 14. 25. Secondly and though he doe not so yet our labour shall not be lost vpon them no not vpon the carpers the scorners that heare vs for they shall one day know there hath beene a Prophet amongst them Ezek. 33. 33. yet though this be an infirmity in a Minister to doe his worke heauily amongst such as he seeth no hope to do good vpon yet it is such an infirmity as the best of Gods seruants haue beene subiect to they haue beene apt to receiue great discouragement in their ministry by a bad auditory When God had made knowne vnto Ezekiel what a bad auditory he should preach vnto Ezek. 2. 3 â—…5 They are impudent children and stiffe-hearted surely they will not heare thee neither will they cease for they are a rebellions house it is said Chap. 3. 14. He went to preach to them in much bitternesse and griefe of spirit but saith he the hand of the Lord was strong vpon me that is to say Else I had neuer gone It may seeme by that speech that Iohn Baptist vsed when he saw many of the Pharisees and Saduces come to heare him O generation of vipers who hath warned you to flee from the wrath to come Matth. 3. 7. that he was neuer a whit proud of such hearers No more surely are any of vs now to see notorious drunkards or whoremongers or blasphemers or prophane fooles that scorne all goodnesse come to hearâ—…e vs. On the contrary side when we haue such a people to heare vs as shew by their constancy and chearefulnesse in hearing and by their conuersation also that they are such whose hearts God hath prepared to receiue and obey his truth it doth vs good to preach to such a people be they neuer so learned this giues heart and cheerefulnesse to vs in our ministry and euen set an edge vpon our gifts and makes vs do our worke with more freedome of spirit and with a larger heart than otherwise we should The zeale and feruency which people shew in hearing doth euen warme their Minister and make him more zealous The Apostles had excellent gifts you know and yet the goodnesse of their audience did euen mend their gifts Though they had receiued commission to preach to all Nations Matth. 28. 19. yet they were at first vnwilling to goe to the Gentiles How did God encourage them Surely by making knowne the forwardnesse and readinesse of the Gentiles to receiue the Gospell Before Paul preached to the Gentiles at Antioch they besought him to doe it the whole city came together to heare the Word of God and vpon their first hearing of the Word they shewed much gladnesse when they heard that God had allowed his Word to be preached to the Gentiles and commanded it also yea they glorifyed the Word of the Lord Acts 13. 42. 44. 48. This made Paul so zealous and forward to goe to Macedonia he saw in a vision a man of Macedonia that prayed him saying come ouer into Macedonia and helpe vs Acts 16. 9. That made him shew such a zealous desire to goe and preach to the Romanes because they were so good a people Rom. 〈◊〉 8. 10. Yea our blessed Sauiour himselfe receiued as it were some helpe and increase of gifts by the forwardnesse and zeale of his hearers seeing the multitudes that flocked so to heare him he went vp into a mountaine that they might the better heare him and be opened his mouth set and bent himself to speake so as they might heare and vnderstand him and taught them Mat. 5. 〈◊〉 〈◊〉 What made him deny so much time to himselfe from preaching as might serue euen for his necessary repast both at this time and also Mar. 3. insomuch as his kinsfolke euen thought him mad for it Mar. 3. 21. Surely the zeale of the people and their great desire to heare the multitude commeth together againe so as they could not so much as eate bread Mar. 3. 20. And if the Apostles and Christ himselfe had euen neede or at least receiued good by this helpe how much more may we The Reasons of this Doctrine are two 1. The faithfull Minister hath no ioy comparable to this when he seeth the forwardnesse of Gods people in receiuing and obeying the truth Iohn the Baptist reioyced to see his hearers flocke after Christ. Iohn 3. 29. The friend of the Bridegroome reioyceth greatly because of the Bridegroomes voice that is that the Bridegroomes voice is so well accepted that he findes so good entertainement with the Bride 2. The more zealous and prepared the audience is the better assistance of his Spirit God is wont to giue to his seruants As it is with thy prayer the better thy heart is prepared to pray the more comfortable and fruitfull shall thy prayer be when he prepares our hearts then will he cause his eare to heare
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
you the Euangelist sets downe their increase and proceedings in Faith and what vse they made of our Sauiour in those two daies that he spent among them And in setting this downe he offereth foure principall points to our consideration 1. That by this abode which Christ made among them they encreased greatly in the number of Beleeuers for many that made no reckoning of the Womans words nor would vpon her perswasion stirre out of their doores to goe to him yet when he was come vnto them and they had heard him teach beleeued in him Many more beleeued because of his owne word 2. That they increased greatly in the measure of their Faith also for whereas they that had beleeued in him vpon the Womans speech were but weake in Faith and not fully resolued whether he were the Messia or no now by hearing him they were confirmed and fully assured that he was indeede the Christ the Sauiour of the world 3. The reason is set downe why they did thus increase both in the number of Beleeuers and in the measure of their Faith Because of his owne Word because they had heard him themselues 4. They make confession of this their Faith and certainty they were growne vnto as also of the meanes whereby they were brought vnto it vnto the woman that was the first instrument of their conuersion and professe plainely to her that the good they receiued by her was nothing to that which they had gotten by hearing him themselues They said vnto the Woman now we beleeue not because of thy saying for we haue heard him our selues First then we must obserue here that which the Euangelist speakes of the increase of the number of Beleeuers among the Samaritans in that short space that Christ tarried with them Many more beleeued because of his owne Word From whence we learne That a man may be one of Gods Elect though he cannot profit by some meanes of his saluation that God offers vnto him though he do not profit by the meanes of his saluation at the first See the proofe of this Doctrine first in the example the Holy Ghost hath giuen vs in this place 1. These Samaritans mentioned in the 41. verse were the Elect of God as well as those mentioned in the two former verses else they could not haue beleeued 2. Looke what meanes the other had to bring them to the faith these had the very same for the woman had spoken and perswaded and dealt as earnestly with them as with the other vers 28. when she ran from Christ into the city Shee said vnto the men that is to all indifferently Come and see c. 3. These had had greater meanes to bring them to Christ than the other for beside the speech of the Woman they had also the example of many of their Neighbours to prouoke them 4. Yet neither the Womans speech nor their Neighbours example could preuaile with them but when they had heard Christ themselues then they beleeued on him Now before I proceed further in the confirmation of this Doctrine three Cautions must be first premised to preuent the mistaking of it 1. All whom God meanes to saue ordinarily shall haue the meanes of grace vouch safed vnto them at one time or other and shall haue also grace giuen vnto them to profit by them Other sheepe I haue saith our Sauiour Iohn 10. 16. which are not of this Fold them also I must bring and they shall heare my voice And againe vers 27. My sheepe heare my voice And as it is a good signe God hath an Elect people in that place that he giueth the meanes of grace vnto as is plaine by that reason he giues to Paul why he would haue him continue in Corinth for I haue much people saith he in this city Acts 18. 9 10. and on the other side an euill signe that a people are such as God hath no gracious eye or respect vnto when he denieth them the meanes of grace the time of this ignorance while he denied to the people that liued in that time the meanes of grace God regarded not Acts 17. 30. So is it also a good signe of Election to euery particular person when God giues him not onely the meanes of grace but also a heart to profit by them so many as were ordained vnto life belieued Acts 13. 48. and the contrary is a fearefull signe of Reprobation when God giuing to a man the meanes of grace denies him a heart to profit by them ye therefore heare not because yee are not of God Ioh. 7. 47. I know that God hath determined to destroy thee saith the Prophet to Amaziah because thou hast done this and hast not hearkened vnto my counsell 2. Chron. 25. 16. 2. It is a comfortable signe of a mans election when he receiues the Word with all readinesse and his heart makes answer vnto God so soone as he cals vpon him when thou saidst seeke ye my face my heart said vnto thee thy face Lord will I seeke Psal. 27. 8. These were more noble then those in Thessalonica in that they receiued the word with all readinesse Acts 17. 11. And on the other side it is a dangerous signe of Reprobation when a man doth wilfully put the Lord off and takes day with him He that refuseth thus to come when God calleth him hath iust cause to feare God will call him no more Because I haue purged thee vsed the meanes and endeuoured to purge thee and thou wast not purged thou shalt not be purged from thy filthinesse any more Ezek. 24. 13. 3. The Lord hath beene wont when he hath giuen the meanes of grace to a people to make them effectuall to the Conuersion of so many as he meanes to saue within a very short time after they haue first enioyed them And if we obserue this well we shall finde that such Preachers as God hath made most fruitfull in their Ministry haue conuerted more to God at their first comming to a People and that their labours afterward haue serued rather to confirme and build men forward than to conuert them It is noted of Peters Ministry Acts 10. 44. that euen while he was preaching vnto Cornelius and those that were there assembled the Holy Ghost fell vpon all them that heard the Word And Paul Phil. 1. 5. speaking of the successe of his ministry among the Philippians praiseth God for the fellowship they had in the Gospell from the first day that he had preached vnto them vntill then And he twice puts the Thessalonians in minde of their state when he came first among them 1. Thess. 1. 9. They shew what manner of entring in we had vnto you and how yee turned from Idols to God to serue the liuing and true God and 2. 1. Your selues Brethren know our entrance in vnto you that it was not in vaine As if he should haue said vnto them O those were comfortable times So doth he put the Galathians in minde
of the great successe his Ministry had among them at his first comming vnto them Gal. 4. 13 14 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch saith Acts 13. 48. that at the hearing of them as many as were ordained to eternall life among them beleeued These Cautions being premised we shall yet finde the Doctrine to be most true That euen among the Elect themselues there is great difference to be obserued in their receiuing and profiting by the meanes of their first Conuersion vnto God See the proofe and confirmation of this Doctrine in three seuerall points 1. A man may be the Elect Childe of God and be a fruitlesse hearer of some good Preachers and yet profit by some other The Ministry of Iohn the Baptist was a very holy and powerfull Ministry and the whole drift of it was to draw men to beleeue in Christ and yet many of Gods Elect that had heard him could not be conuerted by him to the Faith which yet afterward when they came to be hearers of Christ himselfe became true Beleeuers and said Iohn did no miracle but all things that Iohn spake of this man were true And many belieued on him there Iohn 10. 41 42. So it is euident that many of those fiue thousand that were conuerted by two Sermons that Peter made Acts 4. 4. had heard Christ himselfe preach sundry times as is plaine by Luk. 19. 48. and 21. 38. where it is said that at Christs preaching in the Temple immediatly before his Passion all the people resorted daily to him to heare him yet could not be conuerted by him By stronger and more excellent means they could not be conuerted and yet were conuerted by weaker means 2. A man may be a fruitlesse Hearer a long time euen of that Ministry that God hath ordained to conuert him by and yet afterward profit by it With many of his Elect the Lord hath beene faine to stand long at the doore and knocke as he speaketh Reuel 3. 20. before he could get entrance into their hearts to continue the meanes long vnto them before they haue profited by them Many of Gods children haue beene like young Samuel 1. Sam. 3. 10 the Lord hath called them oft by the Ministry of his Word before they could answer him or once discerne that it was he that spake vnto them There hath beene many a one that hath beene a hearer a long time before he hath beene wonne vnto God yea that hath heard the same Preacher many a time without all fruit by whose Ministry at the last he hath beene conuerted vnto God There were many of Gods Elect that heard that powerfull Sermon of Peter mentioned Acts 2. and profited not by it which yet hearing him at another time were conuerted by him for those two thousand that we reade were added to the Church in Ierusalem Acts 4. 4. and that by his Ministry as may appeare Acts 3. 12. 48. had certainely heard that Sermon and seene also the fruit of it as is plaine by that we reade Act. 2. 5 6. for the multitude of them that were in Ierusalem heard that Sermon 3. A man may be the Elect childe of God though he can receiue no good by the most powerfull and fruitfull Ministry till God haue prepared him by humbling him greatly through fore affliction Paul himselfe may be a notable example for this It is not to be doubted but that he liuing in Ierusalem while all the Apostles continued there for he was brought vp in that City at the feet of Gamaliel Acts 22. 3. and there he gaue consent to the death of Steuen Acts 8. 1. and there hee began to persecute the Saints Act. 26. 10 11. and the Church did so flourish there did heare the Apostles preach sometimes and heard Steuen dispute with the Libertines and Cyrenians Acts 6. 9. and yet till God by his mighty hand had humbled him all this did him no good at all The Reasons and grounds of this Doctrine are principally three 1. The Elect of God haue no better hearts by nature than the worst of all the Reprobate haue Till God be pleased to call them to open their eares and incline their hearts they are euery whit as backeward and vntoward as the worst they are by nature the children of wrath euen as others Ephes 2 3. 2. The Conuersion of Gods Elect depends wholly vpon the free pleasure and will of Almighty God and not vpon any thing that is in man himselfe The Winde bloweth saith our Sauiour Iohn 3. 8. where it listeth and when it listeth also so is euery one that is borâ—…e of God Of his owne will saith the Apostle Iames 1. 18. begat he vs with the word of Truth 3. The Lord hath herein had respect vnto his owne glory Which this way is better seene and manifested than otherwise it could be for if all the Elect should profit by euery good Minister of God or if they should profit presently so soone as euer they doe enioy the meanes of grace certainely the glory of this mighty worke of God would be ascribed either to the meanes or vnto some good inclination that is in our owne hearts and not to the Lord himselfe onely This Doctrine we may make good Vse of both towards our selues and towards others also First let no man abuse this Doctrine vnto Presumption and say I may be Gods Elect child though Ineuer receiued good yet by any Sermon in my life But let euery man account it a fearefull signe and a iust cause of trembling if God haue giuen him good meanes of grace and he hath enioyed them long euen such meanes as he hath seene many others haue receiued great good by and yet he cannot profit by them he cannot beleeue and obey the truth For 1. It is no small sinne to neglect or not to receiue good by the meanes of grace If it were our Sauiour would not haue spoken of it as he did Matth. 10. 15. Uerily I say vnto you it shall be more tolerable for the Land of Sodome and Gomorrah in the day of Iudgement than for that City 2. If a man do wittingly neglect to regard and obey the meanes of grace presently so soone as God offereth them vnto him while it is called to day he is in danger to be giuen vp of God vnto hardnesse of heart Heb. 〈◊〉 13. 3. Though it be not alwaies as we haue heard in the Doctrine yet it is for the most part a signe of a man that God hath not ordained to life but determined to destroy to enioy long excellent meanes of Conuersion and Repentance and to receiue no good by them as I shewed you euen now out of Ioh. 8. 47. and 2. Chron. 25. 16. And as is also plaine by that speech the Lord vseth Pro. 1. 24. 28 29. because I haue called and yee refused I haue stretched out my hand and no man
of all sorts some of Kings and such as are in authority though they be yet strangers and enemies to the truth to be saued And Tit. 2. 11. the grace of God that bringeth saluation hath appeared vnto all men to men and women old and young Ministers and people seruants and masters As if he should haue said Not vs only that are already called but euen many of those that are yet vnconuerted that are strangers from the Common-wealth of Israel and enemies to the truth And lest this interpretation should seeme strange we shall finde the same phrase so taken Gen. 41. 57. All Countries came to Egypt to buy Corne of Ieseph that is of euery Country some 3. That by this kinde of speech the Elect might be the better encouraged to take hold on Christ and that this might be a helpe against their weaknes doubts and discouragements when they heare the merit of Christ propounded in the Gospel in so large and generall tearmes This is vsed as a Reason to encourage the abiects of the Gentiles Esay 45. 20. to beleeue in Christ vers 22. Looke vnto me and yee shall be saued all the ends of the earth shall be saued And this may seeme to be the principall thing that encouraged these Samaritans to beleeue in Christ because they heard him teach in those two daies that he spent amongst them that he was sent of God to be a Sauiour to all the world and that therefore they had no cause to doubt but that they might haue benefit by him they might be saued by him as well as others The Doctrine then we are to learne here is this That though all men shall not be saued by Christ yet is He in the Ministry of the Gospel to be offered to all in most generall manner without excepting or excluding of any So did our Sauiour in this place teach the Samaritans So did he in all places wheresoeuer he preached Repent you saith he to all and beleeue the Gospell that is that you shall be saued by my merits Mar. 1. 15. for so the Angell defines the Gospell Luke 2. 10 11. I bring you good tidings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great ioy which shall be to all people And what is this good tidings this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Gospell that he tells vs in the next words that vnto you is borne this day in the city of Dauid a Sauiour which is Christ the Lord. And so he commanded his Apostles to doe Goe yee into all the world and preach the Gospell vnto euery creature Marke 16. 15. Obiect 1. The Law is to be preached to some and not the Gospell Answ. True it is No hope of mercy by Christ is to be giuen to any man whilst he continues impenitent the law the doctrine of the law of the rigour and curse of it is made is appointed and ordained for the lawlesse and disobedient for the vngodly and for sinners c. 1. Tim 1. 9 10. yet to the wretchedest man that is in the world we are to offer Christ and to giue him hope that he may haue part in Christ if the fault be not in himselfe Luke 14. 21. Bring in hither the poore and maimed c. and verse 23. Compell them to come in Obiect 2. How can we say that Christ belongs to all sith we know he belongs onely to the Elect and we are not sure who are Elect Answ. 1. Though we are sure there are Reprobates in the Church yet there is no particular person that liues in the Church but we are to iudge and hope he is one of Gods Elect. So the Apostle iudgeth of all the strangers he wrote vnto he calls all the strangers the Iewes that professed the Gospell throughout Pontus Galatia Cappadocia Asia and Bithinia elect according to the foreknowledge of God 1. Pet. 1. 2. So Paul in the iudgement of charity saith of some that through scandall giuen to them might perish that they were such as Christ dyed for 1. Cor. 8. 11. 2. God hath commanded vs to offer his Gospell to euery particular person vnto whom he sends vs and that liues in his Church His secret decree he keepes to himselfe his reuealed will is that we should offer Christ to euery one Mar. 16. 1â—… As on the contrary side when he sent Esay to Hezekiah Esay 38. 1. and Ionah to Niniueh Ionah 3. 4. he bids them preach death and destruction vnto such as he yet in his secret decree intended should liue 3. We are sure that euery one to whom we offer Christ shall indeed haue benefit by Christ vnlesse his owne infidelitie and reiecting of Christ do hinder him Iohn 3. 18. He that belieueth on him is not condemned but he that beleeueth not is condemned already because he hath not beleeued in the name of the onely begotten Son of God Reason No man that knowes his owne vnworthinesse and how farre he hath prouoked Almighty God can be encouraged to beleeue vnlesse the Gospell be in this generall manner propounded to him vnlesse by this meanes hope be giuen him that he may haue benefit by Christ that the promise belongs euen to him And that as I haue told you is the cause of the speech Esay 45. 22. and so it is likewise of those The promise is to you and to your children and to all that are afar of euen as many as the Lord our God shall call Act. 2. 39. yee are the children of the Prophets and of the Couenant which God made with our fathers Act. 3. 25. Vse 1. For the terrour of the presumptuous sinner that imboldens himselfe in sinne by this conceit that Christ dyed for all men and that it is an easie thing for him to beleeue when he lists 2. For the comfort of the humbled sinner that doubts he is so wretched a sinner that he can haue no benefit by Christ â—…e cannot beleeue that euer Christ died for him Lecture the seuentie two Nouember 20. 1610. IOHN IIII. XLII WEe heard the last day that in this Verse is set downe how these Samaritans that had begun to beleeue vpon the speech of the Woman their Neighbour were confirmed and strengthned in their Faith by hearing of Christ himselfe in those two daies that he made his abode with them And that there be foure principall points to be obserued in it 1. The obiect of their faith the thing that they beleeued viz. That he was the Christ the Sauiour of the world 2. The certaintie of their faith We know say they that he is indeed the Christ. 3. The meanes whereby they were brought vnto this certaintie or ground whereon they did build their faith not the saying of the woman but the hearing of him themselues 4. The fruit and effect whereby they declared this their faith namely the profession they make of it vnto the woman that had beene the first instrument to draw them vnto Christ. The first of these foure points we handled and finished
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
God he is a iealous God he will not forgiue your transgressions nor your sinnes durst neuer speake thus boldly and familiarly vnto God if they were not certaine of his fauour and of the forgiuenesse of their sinnes for that is the onely ground of this boldnesse and familiarity with God Heb. 10. 22. Let vs draw neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience 4. The fourth is willingnesse and desire to dye Faith freeth the heart from the feare of death and makes a man willing yea desirous to dye This we shall obserue in sundry of the Martyrs that when death hath come to them in his most ougly shape they haue not feared him but insulted ouer him and as Eliphaz saith Iob 5. 22. They haue laughed at destruction Thus Paul brings in the faithfull defying and insulting ouer death 1. Cor. 15. 55. O death where is thy sting O graue where is thy victory verse 57. Thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. Yea they haue beene so farre from fearing death that they haue imbraced it when it came and desired it earnestly This we shall see in Simeon so soone as he had seene Christ he bursts out into this prayer vnto God Luk. 2. 29. Now lettest thou thy seruant depart in peace according to thy Word And Paul Phil. 1. 23. I desire to be dissolued and to be with Christ which is best of all Yea he makes this the disposition of all the faithfull 2. Cor. 5. 〈◊〉 Therefore wee sigh as those that beare a great burden vers 4. desiring to be clothed with our house which is from heauen And indeed there is neuer a faithfull man but though he find in himselfe sometimes a feare of death yet before he goes from hence his Faith will free him from this feare and make him willing and desirous to dye marke the perfect man and behold the vpright for the end of that man is peace Psal. 37. 37. Now it were not possible the faithfull should thus be freed from the feare of death should thus desire to die seeing they know Heb. 2. 14. that Sathan hath the power of death and Heb. 9. 27. After death comes iudgement if they were not fully assured of their saluation and this reason the Apostle giues 2. Cor. 5. 6. 8. therefore we are alwaies confident knowing that while we are at home in the body we are absent from the Lord wee are confident I say and willing rather to be absent from the body and to be present with the Lord. Lecture the seuentie foure December 4. 1610. IOHN IIII. XLII I Haue already proued vnto you that by Faith a man may be assured and certainely perswaded of his saluation both by the confession of the faithfull and by the effects it workes in the heart that hath receiued it Now let vs vs come to the reasons why they that haue Faith may be so certaine and assured of their saluation yea cannot but be certaine of it And the first Reason is because this perswasion is grounded vpon the testimony of Gods Word that cannot deceiue them therefore there is certainty in it May not a man be fully assured of that which he hath Gods Word for There is no such certainty in the knowledge that is gotten by sense obseruation experience or any other way as in that that is grounded vpon Gods Word â—…sal 93. 5. Thy testimonies are very sure saith Dauid Now the true beleeuer doth not build his perswasion vpon any deceiueable fancy but vpon Gods Word onely the Faith of the Elect is therefore called the Faith of truth 2. Thess. 2. 13. and the Word is called the Word of Faith Rom 10. 8. Therefore saith David speaking of the ground of his confidence Psal. â—…0 10. I will reioyce in God because of his Word in the Lord will I reioyce because of his Word And Psal. 130. 5. I haue waited on the Lord my soule hath waited and I haue trusted in his Word If a man cannot proue by Gods Word that Christ dyed for him that his sinnes are forgiuen that he is one that shall be saued his perswasion of it is but a fancie it is no Faith he can haue no assurance or certainety of it specially in the time of tentation Saâ—…han will be beaten backe no way but by this sword of the Spirit Ephes 6. 17. As Christ resisted him Matth. 4. 4. 7. 10. so must we But if a man can proue by the Word that Christ dyed for him that his sinnes are forgiuen him that he shall be saued then may he be fully assured indeed then shall he haue no cause to doubt of it Now God hath giuen vs his Word to assure vs of this and put vs out of doubt in this matter The Apostle makes this the reason why God made a new Couenant with vs abolished the Couenant of workes and gaue vs the Couenant of grace and promised eternall life vpon condition of Faith and not of workes that the promise might be sure to all the seede of Abraham Rom. 4. 16. Not sure in respect of God for so it was in the old Couenant but sure to the beleeuers And Iohn saith 1. Iohn 5. 13. These things haue I written to you that beleeue that you may know you haue eternall life And 1. Iohn 1. 4. These things write we vnto you that your ioy may be full Why but will you say who can bring any Word to proue that he shall be saued I answer that it is written that whosoeuer beleeues in Christ shall not perish but haue life euerlasting Iohn 3. 16. And verse 36 He that beleeueth in the Sonne hath euerlasting life And therefore he that can say he is sure he doth beleeue in Christ as euery faithfull man can hath Gods expresse Word to assure him that he shall be saued Now a man that hath Faith may by the fruits of it certainely know that he hath it indeed This is euident by 2. Corinthians 13. 5. Proue your selues whether yee are in the Faith examine your selues know you not your owne selues how that Christ Iesus is in you except yee be reprobates The second Reason why they that haue Faith may be so certaine of their saluation is because their Faith is grounded vpon the testimony of Gods Spirit that cannot deceiue them 1. Iohn 2. 27. The annointing which yee haue receiued of him abideth in you and it is truth and is no lye Now the Spirit of God is giuen to the faithfull to assure them of their saluation the spirit it selfe beareth witnesse with our spirit that we are the children of God Rom 8. 16. 1. Iohn 3. 14. We know that we are passed from death to life because we loue the brethren He that hath but that one grace may be sure of his saluation how much more he that hath many and more speciall graces of God Therefore the Spirit of God is called
shalt before thou goe hence recouer thy assurance and comfort againe See this in that prayer of Dauid grounded doubtlesse vpon Gods promise Psalme 39. 13. Stay thine anger from mee that I may recouer my strength before I goe hence and be not Yea be thou sure it will returne with aduantage as the seed that is cast into the ground vseth to doe Psalme 97. 11. Light is sowne for the righteous and ioy for the vpright in heart Hauing now finished this Doctrine which we haue learned from the second part of the Text viz. the certainety that was in the Faith of these Samaritans it followeth now that we proceed vnto the third viz. the meanes whereby they were brought to this certainety the ground whereupon they did build their Faith and that they say was not the saying of the Woman but the hearing of him themselues And from hence we haue this Doctrine to learne That the Faith and Religion of Gods Elect is not grounded vpon the testimony of any man but vpon Gods owne Word only The iudgement that others whom we reuerence and respect haue of Religion and the testimony that they giue vnto it causeth vs at the first to haue a good opinion of it the State learned men parents and friends specially the good example of those that professe it haue great force thus farre thus the Apostle saith that they that obey not the Word may without the word be won by the conuersation of their wiues 1. Pet. 3. 1. And we are to hold it a great mercy of God that we were borne and brought vp not among Papists or Infidels but in the Church of God where his true Religion was professed and where we might enioy these helpes so the Apostle saith that men shall glorifie God in the day of their visitation that they liued among such as by whose godly and honest conuersation they were won to a liking of the true Religion which they did professe 1. Pet. 2. 12. But yet all this will not bring vs to Faith or certainty in our Religion till we heare God himselfe speak and giue testimony to it in his holy Word Iohn Baptist gaue testimony to Christ and because the Iewes had a reuerent opinion of Iohn they also for a while conceiued highly of Christ and yet they could not certainely beleeue he was the Messias Why Because they could not heare God himselfe speake and giue testimony to it in his holy Word yee sent vnto Iohn and he bore witnesse of me c. and the workes that I doe beare witnesse of me and the father himselfe hath borne witnesse of me yee haue neither heard his voice at any time nor seene his shape And ye haue not his word abiding in you search the Scriptures c. Iohn 5. 33 35 37 38 39. 2. The Ministry of the Word brings vs not onely to a good opinion of Religion and to an outward profession of it but workes Faith and Certainety in our consciences Faith comes by hearing Romanes 10. 17. But the meanes whereby it workes this Faith and Certainety in vs is the Word it selfe by causing vs to see the ground of that it teacheth vs to beleeue in the Word therefore Paul saith Acts 26. 22. Hauing obtained helpe of God I continue vnto this day witnessing both to small and great saying none other things than those things which the Prophets and Moses did say should come When once we heare God in his Word to teach vs any truth then are we certaine of it and not before Acts 17. 11 12. Therefore many of them beleeued Then we beleeue no longer because men teach vs but for that we are taught of God himselfe and though they that did first teach vs and draw vs to a liking of the truth should fall from it yet will not wee forsake it when once wee can say wee haue heard him our selues The Reason of the Doctrine is that all men are subiect to errour and therefore their testimonie is too weake a foundation to ground our Faith vpon and on the other side there is no possibility of errour in Gods Word euery man is a lier that is subiect to be deceiued himselfe and so to deceiue others Romanes 3. 4. Psalme 93. 5. Thy testimonies are very sure To shew the difference betweene our Religion and that of the Papists and whether hath most certainety The Papist grounds his Faith vpon the testimony of the Church I will not say of what Church but say it were the true Church of Christ yet it consisteth onely of men that are subiect to errour and consequently the conscience cannot with any certainety relye vpon the testimony thereof But we ground our Faith onely vpon the Word of God Obiect 1. How can we know the Scripture to be the Word but by the testimony of the Church Answ. Indeede the testimony of the Church doth first incline vs to thinke that the Scripture is the Word of God and makes vs willing to heare and reade it but after we by hearing and reading it attaine to further certainety and assurance for God himselfe speaketh to vs in the Scriptures hee spake by the mouth of his holy Prophets which haue beene since the world began Luke 1. 70. God at sundry times and in diuers manners spake in times past vnto the fathers by the Prophets Heb. 1. 1. and that so clearely and euidently that the faithfull are vndoubtedly assured it is he that speaketh it is indeed his Word And they can say as Cant. 2. 8. It is the â—…oice of my Belouâ—…d And 5. 2. It is the voice of my Bâ—…loued that knocketh This is promised to the faithfull Esay 52. 6. They shall know in that day that I am he that doth speake behold it is I. Iohn 7. 17. If any man will doe his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe And indeed if we could not now be vndoubtedly certaine that it is indeede Gods Word the case of the Church were worse now than it was when God spake to his people in visions and dreames for they were without any externall testimony from men fully assured then that it was the Lord himselfe indeede that spake vnto them if Abraham had not beene so hee would not haue beene so forward to sacrifice his Sonne Gen. 22. 3. nor Cornelius in obeying the commandement he had receiued in a vision to send for Peter Acts 10. 7. After Paul had seene the vision immediately hee endeuoured to goe into Macedonia assuredly gathering that the Lord called him to preach the Gospel vnto them Acts 16. 10. No it is certaine that we may be more sure that God speakes to vs in his Word than they could be of his speaking vnto them in visions 2. Peter 1. 19. Wee haue also a more sure word of prophesie Obiâ—…ct 2. The Scriptures are obscure and no man can be certaine of the sense of them but by the Church Answ. 1.
To the naturall man indeede they are obscure the naturall man receiueth not the things of the spirit of God 1. Cor. 2. 14. 2. But in themselues they are plaine and cleare to them whose eyes God hath opened the entrance into thy Word giueth light it giueth vnderstanding vnto the simple Psal. 119. 130. 3. God hath promised to teach all his Elect and to giue them his Spirit to open their mindes that they may vnderstand the Scriptures in those points the knowledge whereof is necessary to their saluation they shall be all taught of God Ioh. 6. 45. Seeing all are bound to seeke for certainety in the matters of their Religion we are all to be Exhorted First That we would in these matters not rest vpon the credit of any man but seeke to ground our consciences vpon the Word of God else will we be found in the day of tentation no better than the foolish man that built vpon the sand Matth. 7. 26. Secondly That we would labour to bring good and honest hearts to the reading and hearing of the Word because to such onely the promise is made that God by his Spirit will instruct them What man is hee that feareth the Lord him shall hee teach in the way that he shall choose Psalme 25. 12. Followeth now the fruit and effect whereby they testified their Faith Viz. the open profession they make of it to the Woman that first drew them to Christ which teacheth vs this Doctrine That he that hath true Faith will be ready to make profession of it when occasion shall be offered with the heart man belieueth vnto righteousnesse and with the mouth confession is made vnto saluation Rom. 10. 10. Wee hauing the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also beleeue and therefore speake 2. Cor. 4. 13. God sets vp the light of his grace in no mans heart for his owne priuate vse onely but that it might giue light vnto others men light not a candle and put it vnder a bushell but on a candlesticke and it giueth light euen to all that are in the house Matth. 5. 15. 1. To reprooue the Nicodemites of our time such as pretend to haue Faith and to haue receiued the loue of Gods truth and yet are ashamed or affraid to make profession of it among such as will hate or scorne them for it such I would wish to meditate of these two places Iob 6. 10. Then should I yet haue comfort yea I would harden my selfe in sorrow let him not spare for I haue not concealed the words of the holy One. And Matth. 10. 32 33. Whosoeuer shall confesse mee before men him will I confesse also before my Father which is in Heauen but whosoeuer shall deny me before men him will I also deny before my Father which is in Heauen 2. To reprooue the Hypocrites who will pretend to haue grace and yet no man of iudgement that conuerseth with them is able to discerne it eyther in their words or deeds One principall way whereby we are to make profession of our Religion is a holy life Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Matth. 5. 16. A verball profession without this is little worth THE SEVENTIE SEVEN LECTVRE ON IANVARY XV. MDCX. IOH. IIII. XLIII XLIIII XLV Now after two dayes he departed thence and went into Galile For Iesus himselfe testified that a Prophet hath no honour in his owne Country Then when he was come into Galile the Galileans receiued him hauing seene all the things that he did at Ierusalem at the Feast for they also went vnto the Feast THe last day we finished the History of that speech that our Sauiour had with the woman of Samaria and of the great good that came of it both vnto her selfe and vnto her neighbours it followeth now that we proceed vnto the History of his going into Galile the place which it pleased him to make choice of for the exercise of the greatest part of his Ministry and to spend most of his time in This History was begun in the three first verses of this Chapter and hath beene hitherto interrupted and discontinued by a long relation of that which fell out in the way These three Verses which I haue now read doe summarily set downe our Sauiours returne into Galile But before we come to the diuision of the Text and the handling of the seuerall parts of it one doubt and difficulty is to be remoued to make our way plaine vnto the Doctrine that is to be deliuered from it For it may be demanded whether Galile were not his owne Country and if it were what sense is there in this reason He went into Galile because a Prophet hath no honour in his owne Country To this I answer that though Christ were brought vp in the Prouince and Country of Galile for Nazaret was a city in Galile Marke 1. 9. in which respect also hee was sometimes called Iesus the Galilean Matth. 26. 69. yet in this place by his owne Countrey is meant Nazaret as it is also called Matth. 13. 54. Luk. 4. 23. because though he was not borne there but at Bethlehem in Iuda yet Nazaret was the towne where his parents had dwelt Luke 2. 39. and wherein he was brought vp and had liued by the space of thirty yeares Luke 4. 16. In which respect also the Iewes were wont to call him Iesus of Nazaret Matth. 21. 11. Luke 24. 19. Yea it was necessary he should be brought vp there because of that Prophesie that had beene made of him Matth. 2. 23. Hee came and dwelt in a City called Nazaret that it might be fulfilled which was spoken by the Prophets He shall be called a Nazaren So that the words that I haue now read are as if the Euangelist should haue said in plaine termes thus After two daies he departed thence and went not to Nazaret for he shund that towne of purpose but into other parts of Galile for he knew that in Nazaret his owne Country he should haue no honour his Ministry would not be regarded at all So that in these Verses that I haue now read there be foure principall points to be obserued First our Sauiours leauing and shunning of Nazaret his owne Country and going into other parts of Galile Secondly the reason why he did so because he knew he could haue no honour there Thirdly the good entertainement that he found in those parts of Galile that he went vnto When hee was come into Galile the Galileans receiued him Fourthly the cause of that good entertainement he found among them They had seene all the things that he did at Ierusalem at the Feast for they also went vnto the Feast For the first it is a thing worthy of our obseruation that our Sauiour being now to begin to preach for till after this
beene done to his Ministers in the example of foure Kings of Iuda which in the beginning of their reigne had beene worthy and excellent Princes and neuer prospered after they had done contempt and dishonour to Gods Prophets The first of these was Asa 2. Chron. 16. Hanani the Prophet came to him and deliuered faithfully a message from the Lord and it is said verse 10. Asa was wroth with the Seer and put him into prison But looke what followed to the end of verse 12. and you shall see he neuer prospered after The next of these Kings was Ioash 2. Chron. 24. Zachary the Prophet the sonne of Iehoiadah the Kings Cousin-Germane deliuereth faithfully a sharpe message from the Lord Ioash commands him to be stoned for it verse 21. But see Uerse 25. what an end he came to shortly after and obserue that though he had many other sinnes yet the Holy Ghost saith this was the sinne that brought that ruine vpon him The third of these Kings was Amaziah 2. Chron. 25. 16. A Prophet came to him in the Name of the Lord and plainly reprooued him Amaziah reiecteth him with great disdaine Haue they made thee the Kings Counsellour Sir must you direct me and tell me what I haue to doe then he putteth him to silence But marke what followed the Prophet telleth him plainely he knew God had determined to destroy him because he had done that And so it fell out indeed verse 27. he was murdered by treason The fourth and last of these Kings was Uzziah 2. Chron. 26. he would needes out of the pride of his heart take vpon him to incroach vpon the Priests office the Priests withstood him verse 19. he was cruelly angry as the word signifieth with the Priests raging against them and threatning them but what followed euen that which the Priests told him verse 18. Thou shalt haue no honour from the Lord God The thing he respected was his honour forsooth it was not for his honour to be ruled by the Priests but what honour got he by it First hee was smitten immediately while he was raging against the Priests with a Leprosie and the Leprosie rose in his very forehead verse 19. Secondly verse 21. He was a Leper to the day of his death and dwelt as a Leper in an house apart because he was cut off from the house of the Lord. Thirdly verse 23. After his death they buried him apart though in the same field from his Ancestors for they said He is a Leper The Reasons of the Doctrine are these 1. In respect of their gifts there is an honour due to the true Prophets and Ministers of God It is a barbarous thing not to reuerence and honour learning and Gods gifts wheresoeuer we discerne them Pro. 13. 15. Good vnderstanding maketh a man acceptable And Eccles. 8. 1. The wisedome of a man maketh his face to shine And aboue all gifts and learning this deserueth most honour when a man hath a gift to diuide the Word aright rightly to interpret the Scriptures and to apply them to the vse of Gods Church When the Apostle had said 1 Cor. 12. 31. Desire you the best gifts he commeth to tell them which are the best gifts and hauing shewed in generall Chap. 13. that no gifts are ought worth to a mans owne comfort vnlesse they be vsed in loue and care to profit others he addeth Chap. 14. 1. Follow after loue and couet spirituall gifts but rather that yee may prophesie And verse 5. I would that you all spake with strange languages but rather that ye prophesied for greater is he that prophesiâ—…th than he that speaketh with tongues 2. In respect of their worke and office that they are employed in honour is due vnto them For how meane and base soeuer we are yet is our office great and honourable Luke 1. 15. Hee shall bee great in the sight of the Lord. Wee are the Messengers of the Lord of Hosts â—…al 2. 7. Wee are Embassadours for Christ 1. Cor. 5. 20. Yea we are his Messengers and Em bassadours in matters concerning the soule the precious soule of man not in matters of this life but in the matters of God Heb. 5. 1. The Priest was taken from among men and ordained for men in things pertaining to God You cannot haue the meanes of saluation the Word and Sacraments but from vs. 1. Cor 4. 1. Let a man so esteeme of vs as of the Ministers of Christ and Disposers of the Mysteries of God Yea you cannot haue sauing knowledge nor faith nor regeneration nor eternall life without vs ordinarily Rom. 10. 14. How can they beleeue in him of whom they haue not heard And how can they heare without a Preacher Ioh. â—…0 23. To vs the keyes of the Kingdome of Heauen are committed And though it be certaine that God hath respect to the Prayers of the meanest of the faithfull and it may fall out that many a priuate Christian hath also a better gifâ—… in prayer than many a good Minister yet hath the Lord more respect to the prayers of his Prophets and Ministers than to any other and they are more effectuall to the comfort of Gods people Gen. 20. 7. He is a Prophet and hee shall pray for thee Iames 5. 14. Moses and Aaron were among his Priests and Samuel among such as call vpon his Name these called vpon the Lord and hee heard them Psal. 99. 6. So it is said 2. Chron. 30. 27. that at the end of the solemne passeouer that was kept by Hezekiah The Priests and the Leuites arose and blessed the People and their voice was heard and their Prayer came vp to heauen to his holy Habitation In respect of all this that I haue said concerning the office and function of the Minister the Apostle telleth the Corinthians there was no proportion betweene that they could giue to their Ministers and that they receiued from them 2. Cor. 9. 11. If we haue sowen vnto you spirituall things is it a great thing that we reape your carnall things Yea more than that he tells Philemon verse 19. that he did owe to him euen his owne selfe And so much may euery faithfull Minister say to so many as haue beene conuerted to God by his Ministry The third Reason why the Lord maketh such account of the honour of his Prophets and is so highly displeased with the indignities that are done vnto them is because men cannot honour nor esteeme of their Doctrine and Message vnlesse they honour and esteeme of them The contempt done to them reacheth to the holy things they are employed in and to the Lord himselfe It is not possible for a man to loue the Word but he must loue and honour the Ministers of it How beautifull are the feet of them that preach the Gospell of peace Rom. 10. 15. Yee haue acknowledged vs in part that we are your reioycing 2. Cor. 1. 14. Nay it is not possible for any man to loue
I vnder God This man me thinkes is some what too plaine somewhat too bold somewhat too bitter but whose Word is it that he speaketh in whose Name doth he speake vnto me Am not I vnder God Heare yee and giue eare be not proud for the Lord hath spoken Ier. 13. 15. We do not require you to giue that respect to euery thing we say if we speake our owne fantasies reiect them in Gods Name but if we speake nothing but vpon warrant of Gods Word take heede how you reict it how you spurne against it for our sakes Acts 9. 5. It is hard for thee to kicke against the prickes Doth the Word pricke thee thinke not thou shalt finde any ease by spurning and kicking against it Iob 9. 4. Who hath beene fierce against the Lord and hath prospered I beseech you all as you loue your owne soules take heede lest while you thinke you fret and rage onely against vs poore men you fret not nor rage against God and his Word for Matth. 21. 44. Whosoeuer shall fall on this stone hee shall bee broken and on whomsoeuer it shall fall it will grinde him to powder This was that that kept Eli from fretting at or disdaining of Samuel when he had deliuered a very sharpe and bitter message from the Lord vnto him 1. Sam. 3. 18. It is the Lord. And this kept the Galatians from despising Paul Gal. 4. 13 14. When through the infirmity of the flesh he preached the Gospell to them at the first the tryall of him which was in his flesh they despised not Why Because they receiued him as an Angell or Messenger of God yea as Christ Iesus They considered who had sent him and in whose Name he came vnto them 3. The third remedy against this pride is to consider that it maketh much for Gods glory to teach thee by such meane persons Herein a notable difference may be discerned betweene the wisedome of God and the wisedome of man The wisedome of man would thinke that God should haue gained and wonne more a great deale to the obedience of his Gospell if he would haue imployed such in the worke of the Ministry as had beene men of state and pompe in the world but God in his wisedome hath iudged the quite contrary he hath from the beginning made choice of such to be his Ministers as haue beene of very meane estate in the world 1. Cor. 1. 28. Vile things of the world and things which are despised hath God chosen And why hath this seemed good to the wisedome of God the Apostle giueth the reason 2. Cor. 4. 7. Wee haue this treasure in earthly vessels and what he meaneth by earthly vessels he expresseth verse 8 9. We are afflicted saith he we are in pouerty we are persecuted But why did the Lord suffer his Embassadours to liue in so base an estate who would haue thought that euer such poore contemptible persons should haue done any good or that any respect should haue beene giuen to their ministry Surely the Apostle giues the reason verse 7. That the excellency of the power may be of God and not of vs as if he should say If men of wealth or power or authority in the world should haue beene imployed in this worke of conuerting soules the good that had beene done would haue beene ascribed to their wealth and authority rather than vnto God 4. The fourth and last remedy against this corruption is to consider that it is greatly for our benefit that God giueth vs such Ministers rather than such as are much our superiours in the world for though as I haue shewed you when I spake of the honour that is due to the Ministers of the Gospell there ought to be that outward estate and maintenance yeelded to the Ministers of the Gospell as may keepe their persons and calling from contempt of the people yet it is doubtlesse a great benefit to the people of God when they haue such Ministers as are not by their outward estate lifted so high aboue them but that they may be bold to make the doubts and distresses of their conscience knowne to them and goe vnto them for direction and aduice This is that that Elihu speaketh vnto Iob Iob. 33. 6 7. Behold I am according to thy wish in Gods stead I also am formed out of the clay Behold my terrour shall not make thee affraid c. 2. The second corruption that keepeth men from giuing that reuerence to Gods Ministers specially their owne that they ought is Hypocrisie that men cannot reuerence the ministry of that man in whom they haue espyed any weakenesses or infirmities And this also is a very common corruption among men as I shewed you the last day And there be foure remedies also against this 1. The first is this Gods people should be loth and vnwilling to see the infirmities of their Ministers I speake not to excuse the grosse faults and scandalous crimes of any Minister nor to perswade you to thinke euery thing well done that is done by vs but this I say that because a Christian is bound to reuerence euery true Prophet and Minister of God or else he shall neuer be able to profit by his ministry that therefore he should rather set his eye vpon Gods ordinance and the good things that are in them and that they receiue by them than vpon their infirmities This wisedome is taught vs in the example of Sem and Iaphet the sonnes of Noah Gen. 9. 23. when Cham had seene and looked vpon his fathers nakednesse and told them of it with delight and prouoked them to doe so too They took a garment and put it vpon both their shoulders and went backeward and couered the nakednesse of their father with their faces backeward so they saw not their fathers nakednesse 2. The second remedy is that we should not looke for Angelicall perfection in any of Gods seruants but make account that they are men as well as you subiect to the same infirmities that your selues are True it is they ought to be patternes and examples to the flocke 1. Tim. 4. 12. But yet the best Ministers that euer were haue had some wants or errours in their iudgement you know who it was that said we know in part and we prophesie in part 1. Cor. 13. 9. haue bewrayed some impotency and weaknesse in gouerning and moderating their passions wee also are men of like passions with you Acts 14. 15. yea haue shewed some frailty and committed some slips in their liues and conuersations with men in many things we offend all Iam. 3. 2. and therefore this should not be a matter of wonder or offence vnto vs. 3. Consider that their Ministry and the Ordinance of God is neuer the lesse to be regarded nor shall be euer a whit the lesse effectuall to thy comfort for their infirmities if the fault be not in thy selfe Matth. 23. 2 3. The people of God were bound to obserue and doe
whatsoeuer the Scribes and Pharisees sitting in Moses chaire that is teaching the Doctrine of Moses did bid them to doe though they themselues were most wicked men much lesse may the small infirmities of a godly Minister priuiledge the people to make light account of his wholesome Doctrine Paul reioyceth that Christ was preached euen by those that preached him with an intent to adde affliction to his bands Phil 1. 18. which he would neuer haue done if the grosse sinnes of the Minister much lesse if his small infirmities had force to make the holy Doctrine he deliuered vnauaileable to the comfort of Gods people The infirmities of Gods seruants shall not hinder the fruit of their Ministry nor cause God to withhold his blessing from it This is plaine in the example of Ionah whose Ministry became effectuall to the conuersion of the Niniuites Ionah 3. 4 5. though he himselfe had many and strange infirmities Ion. 1. 2. 5. and 4. 1. 4. Lastly it makes much for your benefit that God teacheth you not by Angels nor by men of Angelicall perfection but by poore weake men that are sinners as well as you for by this meanes we are able to teach you with more feeling experience and compassion than otherwise we could doe This is that which the Apostle teacheth concerning the High Priest vnder the Law Heb. 5. 2. Hee was able sufficiently to haue compassion on them that were ignorant and that were out of the way because that he also was compassed with infirmitie So that we see the infirmities we discerne in Gods Ministers are no iust cause why we should despise or contemne their Ministry 3. The third corruption which causeth men to contemne the Ministers of God specially their owne Pastours is curiosity and desire of nouelty because men cannot esteeme of those blessings that they haue long enioyed but still desire variety and change men are apt to grow weary of their owne Minister be their gifts neuer so good and to preferre a stranger before him though his gifts bee farre inferiour to their owne The remedies I will giue you against this corruption are these three 1. The people of God owe most reuerence and loue to their owne Pastours specially if they be such as in whose Ministry they haue already found the blessing of God and cooperating of his Spirit to such I say they owe more respect than to any other though their gifts be greater 1. Thess. 5. 12 13. Now I beseech you brethren know them that labour among you and are ouer you in the Lord and admonish you and haue them in singular loue That was the cause why the Apostle was so carefull to commend to the people of God their own Pastours as Tychicus to the Ephesians 6. 21. Epaphroditus to the Philippians 2. 25 26. Epaphras to the Colossians 1. 7. and 4. 12 13. Therefore also Gods seruants may without any presumption challenge a more speciall respect from their owne people than from any other as Samuel saith to Saul 1. Sam. 15. 1. The Lord sent mee to annoint thee King ouer his people now therefore obey the voice of the word of the Lord. So Paul to the Corinthians 1. Epist. 4. 15. Though ye haue ten thousand instructers in Christ yet ye haue not many fathers 2. The people of God may receiue much more good and expect a greater blessing from God by hearing constantly one and the same man than by hearing now one and then another For this in a speciall sort is Gods ordinance that euery flocke should haue a Pastour of their owne on whom they may depend and whom they may heare constantly 1. Pet. 5. 2. Feed the flocke of Christ that dependeth vpon you Acts 14. 23. They ordained them Elders in euery Congregation 3. Lastly there is no iust occasion giuen to any to loath or be weary of the Ministry of any of Gods faithfull seruants how oft or how long soeuer they haue heard them For though they heare the same men they shall not heare the same things but they shall haue variety and choice enough euen at their owne table if their Minister be a faithfull steward Matth. 13. 52. He bringeth forth out of his store-house things both new and old Cant. 7. 13. In our gates are all sweet things both new and old Eccles. 12. 9 10. The good Preacher searcheth forth and prepareth many Parables he seeketh to finde out pleasant words and an vpright writing Yea though he teach but the same things that thou hast often heard yet if thou wert such a Hearer as were renewed in the spirit of thy minde thou wouldest finde small cause to complaine Behold it is a wearinesse Mal. 1. 13. For as they that haue Gods spirit when they giue God praises euen for those blessings which they haue long enioyed and oft praised God for doe yet sing as it were a new song Reu. 14. 3. so doe they when they heare the same things they haue oft heard alwaies finde some new increase eyther of knowledge or of holy affections so as they heare it alwaies as a new Doctrine The fourth and last corruption that alienates the heart of Gods people from his faithfull Ministers specially from their owne Pastours is felfe-loue and desire to be flattered and soothed vp in their sinnes Their owne Pastour that knoweth them dealeth they thinke too particularly in his Ministry in all his Doctrines and Reproofes he pointeth at them The Remedies against this corruption are these foure 1. To consider that the Minister should desire to haue that knowledge of all his hearers that he may be able to speake as particularly to euery one as is possible Ier. 6. 27. I haue set thee in a Watch-tower among my people that thou mayst know and try their waies Though he may not make priuate faults publike or so touch the sinne as he note and disgrace the person yet he may apply his reproofes particularly so as the party himselfe that is guilty may know and feele himselfe touched with the reproofe Thus dealt Nathan with Dauid 2. Sam. 12. 7. Yea he ought to be as particular as he can in his Ministry it is the life and excellency of Preaching We must in preaching ayme as directly as we can at him whom we desire to profit Our Doctrine must be as a garment fitted for the body it is made for a garment that is fit for euery body is fit for no body Paul saith of himselfe Col 1. 26. that in his preaching he laboured to admonish euery man to teach euery man to present euery man perfect in Christ Iesus 2. It may well be that our ministry may touch your sinnes particularly and hit vpon the very secret thoughts that are in your hearts and vpon the words you haue spoken in your priuy Chambers though we our selues know no such matter by you For the Word is a searcher and discouerer of the secrets of the heart as the Lord himselfe is Heb. 4. 12. and compared
in that respect to light all things that are reprooued or fit to be reprooued are made manifest by the light Ephes. 5. 13. And we should be so farre from fretting at the Ministry of the Word for this as we should honour it for nothing more as acknowledging in this the cooperation of Gods spirit with it as that man did of whom the Apostle speaketh 1. Cor. 14. 24 25. He is conuinced of all he is iudged of all And thus are the secrets of his heart made manifest and so falling downe on his face he will worship God and report that God is in you of a truth 3. It is profitable for you to be particularly spoken to in the Ministry of the Word yea you should desire it alwaies when you come to heare Psal 85. 8 I will hearken what the Lord God will say in or to me secundum 72. vulgatam Latinam for he will speake peace to his people and to his Saints As if he should haue said If I be one of Gods people how much soeuer Gods Word seemeth to be against me yet I know it will in the end tend to my comfort Thus he esteemed of it Let the righteous smite me it shall be a kindnesse and let him reprooue mee Psal. 141. 5. and thus God saith his Word will euer proue to them that be vpright doe not my words doegood to him that walketh vprightly Micah 2. 7. And indeed this is the wisedome of a Christian in his hearing Pro. 14. 8. The wisedome of the prudent is to vnderstand his way 4. If that that is spoken be according to the Word thou oughtest humbly to receiue it and take heede how thou spurne against it whatsoeuer thou thinkest the Preachers affection was in deliuering it Remember how great a sinne and dangerous a signe it is to stumble at the Word the Apostle makes this a property of most wicked men and such as shall haue no benefit by Christ and saith they were in Gods eternall counsell appointed thereunto 1. Pet. 2. 8. Yea consider that it is a dangerous sin thus to censure and iudge of the Preachers purpose and affection when thou canst not iustly blame any thing he hath said this people are as they that striue with the Priest Hosea 4. 4. Lecture the eightie one Februarie 19. 1610. IOHN IIII. XLV WE haue already heard that in this and the two former Verses three principall things were offered to our consideration First our Sauiours refusing to exercise his Ministry at Nazaret Because he knew he could haue no honour there Secondly the Reason why he could haue no honour there Because it was his owne Country Thirdly the entertainement he found in other parts of Galile though he could haue none in Nazaret his owne towne The two first points we haue already finished and now it remaineth that we proceede vnto the last which is set downe in this verse And in it three things also are to be obserued First the readinesse of the Galileans to entertaine Christ and his Ministry in these words Then when he was come into Galile the Galileans receiued him Secondly the Reason why they were so ready to giue him this entertainement in these words They had seene all the things that he did at Ierusalem at the Feast Thirdly the occasion whereby they came to see all those things that he had done at Ierusalem at the feast in these words For they went also vnto the Feast Now for the first of these three parts it is first to be enquired what the Euangelist meaneth when he saith here the Galileans receiued him and we shall finde men haue beene said to receiue Gods Prophets 1. When they haue harboured them and entertained them with loue and kindnesse to their persons as Matth. 10. 41. He that receiueth a Prophet in the Name of a Prophet and a righteous man in the Name of arighteous man and that is expounded verse 42. Whosoeuer shall giue to one of these little ones to drinke a cup of cold water c. And in this sense the Galileans receiued Christ for he found not so much kindnesse this way in any as in the Galileans Matth. 27. 55. Those good Women which had ministred to him of their substance in his life time and shewed more loue to him at his death than the Apostles themselues did and after his death prouided carefully for his buriall were such as had followed him from Galile 2. When men haue willingly heard them and obeyed their doctrine they haue beene said to receiue Gods Prophets Matth. 10. 14. Whosoeuer shall not receiue you nor heare your words And in this sense also the Galileans receiued him for they heard him gladly and flocked after him all their Synagogues were open to him Matth. 4. 23. He went about all Galilee preaching in their Synagogues Yea they so followed him not on the Sabbath onely but on other daies that they gaue him no rest In so much as when he being at Capernaum had gotten out priuily before day out of Peters house where he lay into a solitary place to retire himselfe first Peter and some with him went to looke for him and when they had found him told him All men seeke for thee Mar. 1. 37. And after it is said Luke 4. 42. The People sought him and came to him and kept him that he should not depart from them Neither would they haue suffered him to haue gone but that he told them verse 43. Surely I must preach the kingdome of God to other Cities for therefore am I sent Now from this that our Sauiour that could haue no honour in Nazaret found such entertainement among the rest of the Galileans this Doctrine ariseth for our instruction That the true Prophets and Messengers of God shall be sure to finde some that will receiue them and their Ministry though they be reiected by others See the proofe of this in three points First they shal be sure to find some that will reuerence and honour them for their gifts and calling Mat. 13. 57. A Prophet is not without honour Secondly they shall be sure to find some friends that will be ready to shew kindnesse to them Euery faithfull man hath a promise that God will minister vnto his necessities that though he cannot be sure he shall be rich and liue plentifully yet he may be sure to haue that that God shall see needfull and good for him he shall haue sufficiency Psal. 34. 10. They that seeke the Lord shall want nothing that is good And 37. 19. In the dayes of famine they shall haue enough So verse 25. I haue beene young and now am old yet haue I not seene the righteous forsaken But no faithfull man hath so many promises for this as the faithfull Minister hath Deut. 10. 9. Leui hath no part nor inheritance with his brethren for the Lord is his inheritance as the Lord thy God hath promised him Therefore when Christ had in the first sending out
were a kinde of Sacramentall food to the people that did eate of them Therefore they were commanded to haue both on the first day of the Feast and on the last day also an holy assembly Exod. 12. 16. And we shall finde that Gods people then had no ordinary Church-assembly that was so publike and solemne as the Passeouer yea not so onely but they were enioyned besides the ordinary morning and euening sacrifice to offer sacrifices vnto the Lord vpon euery one of those seuen dayes Numb 28. 23 24. whereby also it appeareth that it was a chargeable seruice that God required of them And yet this is more plaine by that that is written Deut. 16. 16 17. where they are charged that no man come to this Feast empty-handed without bringing somewhat with him to giue and offer vnto the Lord. The third and last thing to be obserued is that the Galileans vsed to go to this holy Feast first though it were so chargeable secondly though it were kept at Ierusalem so farre from them thirdly though they had also Church-assemblies to go vnto in their Synagogues at home euery Sabbath day as it is plaine Luke 4. 16. 31. fourthly though at this time both the Priests that were to celebrate the Passeouer were very corrupt euer mortall enemies to Christ Matth. 21. 45 46. and the Temple it selfe also was greatly polluted and made euen a den of thieues Matth. 21. 13. fiftly and lastly though these Galileans were a rude and base people and in that respect contemptible to those Iewes whom they should meet at Ierusalem Iohn 7. 52. Art thou also of Galile search and looke for out of Galile ariseth no Prophet yet they went also vnto the Feast and the Holy Ghost commendeth them here for it The Doctrine then that ariseth from this example is this That the publike and most solemne Church-assemblies are greatly to be esteemed and diligently to be frequented by all Gods people Now because the proofe that my Text yeeldeth to this Doctrine is taken from example I will insist onely vpon this kinde of proofe because as wee naturally vse to regard examples more than precepts so the examples of Gods people commended by the Holy Ghost are euery whit of as great force as any Commandementâ—…s Prouerbs 2. 20. Walke in the way of good men and keepe the way of the righteous See therefore the proofe of this in three sorts of examples First such as haue beene poore and in that respect might best haue beene excused Luke 2. 41. The parents of Christ though they were poore and dwelt farre from Ierusalem and the one of them not bound by expresse Law to doe it yet went euery yeare to Ierusalem to the Passeouer the most solemne Church-assembly that Gods people had in those dayes Behold a witnesse against them that pretend pouerty for their excuse in this case Secondly in such as haue beene men of the greatest measure of knowledge and grace and in that respect one would haue thought had had no need to haue gone to them but might haue serued God as well at home And here wee haue the example both of the Apostles after Christs ascension Luke 24. 53. who were continually in the Temple and of the Primitiue Church Acts 2. 46. who continued daily with one accord in the Temple And of our blessed Sauiour himselfe whose custome was to go to the Synagogue euery Sabbath day Luke 4. 16. and who did constantly go to Ierusalem to euery Passeouer Iohn 2. 13. And here are witnesses against them that pretend they haue no need they can get no good by going to them Thirdly such as were great persons and therefore might haue disdained to sort themselues and ioyne with the base multitude in Gods seruice And here wee haue both Hezekiah the King who resolued so soone as euer hee was recouered to goe vp to the house of the Lord Esay 38. 22. and specially Dauid Psalme 26. 8. O Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And Psal. 84. 12. O Lord of hosts how amiable are thy Tabernacles my soule longeth yea and fainteth for the Courts of the Lord. And these are witnesses against them who out of affectation of state vse to haue the Communion in their houses and think it a disparagement to ioyne with the base multitude in the seruice of God The Reasons why the Church-assemblies are so much to be regarded are foure 1 In respect of the exercises of Religion that are vsed in them I meane the Ministry of the Word and Sacraments the prayers and praises that are offered vp vnto God for in them Gods people find more sweetnesse than in any thing in the world besides Of this the Prophet speaketh Esay 25. 6. In this mountaine shall the Lord of hosts make to all people a feast of fat things a feast of fined wines of fat things full of marrow of wines fined and purified Indeed euery man cannot finde such sweetnesse in these things he is a happy man that can sauour and relish these dainties but so those whom I haue mentioned did and euery one that is regenerate is able to do so in some measure Psal. 65. 4. Blessed is the man whom thou choosest and causest to come to thee he shall dwell in thy courts and we shall be satisfied with the pleasures of thine house euen of thine holy Temple 2 In respect of the fellowship and presence of Gods people that assemble there for as euery godly man loueth all such as feare God Psalme 15. 4. and delighteth in their company Psalme 119. 63. I am a companion to all them that feare thee and keepe thy precepts so doth he take most comfort in their company when they meet together in the Church assemblies to serue God It shall be a great part of our happinesse in the life to come to meet together with all the faithfull and to stand in the assembly of the righteous as may appeare by that obtestation of the Apostle We beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together vnto him 2 Thessal 2. 1. and by that speech also of the Prophet Sinners shall not stand in the congregation of the righteous Psalme 1. 5. And some resemblance and taste of that comfort we haue in our meeting together with Gods people in the Church-assemblies here Hebr. 10. 25. Not forsaking the assembling together that we haue among our selues For there is great force euen in the presence and fellowship of Gods people both to confirme and nourish and increase grace in vs As iron sharpneth iron so a man sharpneth the countenance of his friend Pro. 27. 17. And when the brethren met Paul at Appij Forum he praised God and tooke courage it was a great comfort and reuiuing of his spirit to meet with them Act. 28. 15. First because of the helpe we receiue by their example and the grace that is in them
as he was is a greater crosse than the losse of many children to a meaner man And it well appeareth indeed in the Text that he was greatly afflicted with it The Doctrine then we learne here is this That no mans wealth or greatnesse in the world can free him from affliction This Rulers wealth nor his authority and honour in the Country nor his fauour with the King could keep off Gods hand either from his child or from his owne heart but his child is sick of a painfull and mortall disease and himselfe is maruellously troubled and afflicted with it Though men that are rich and of great estate in the world haue more means to keep themselues from many afflictions than others haue and from the sense of those afflictions which are vpon them yet can they not be exempted from Gods iudgements No doubt this Rulers child wanted no attendance no good diet no aduice and help of the Physitian and yet will not all serue the turne but he is sick vnto death And the Ruler himselfe wanted no means to put griefe from his heart company pleasures recreations c. yet is he as deeply wounded with this affliction as another man This is that that Salomon saith Riches auaile not in the day of wrath Pro. â—…1 4. They cannot fence a man from Gods strokes Yea it is certaine that oftentimes Gods plagues euen in this world light more heauily and fearefully vpon them than vpon other men Psal. 76. 12. He shall cut off the spirit of Princes he is terrible to the King of the earth And 82. 7. Ye shall die like men and fall like one of the Princes The Reasons of this are principally two First they are sinners as well as others and sin will bring misery Iob 5. 7. Man is borne saith Eliphaz to misery and trouble as the sparkes flie vpward that is euer since the fall it is as naturall for man to haue misery as for the the sparkes to flie vpward yea vsually vnlesse Gods grace preuent them they sinne with an higher hand and with more pride than other men That made the Prophet Prou. 30. 9. pray for a meane estate least saith he I be full and deny thee and say Who is the Lord And God delighteth to shew his power in abasing proud sinners 1 Peter 5. 5. He resisteth the proud Iob 40. 6 7. Cast abroad the indignation of thy wrath and behold euery one that is proud and abase him looke on euery one that is arrogant and bring him low as if he should say I do so It is no maruell therefore though they be plagued aboue other men Secondly they are vsually exempted from the censures of men The Lawes of men are like the Spiders webb these great Flyes will easily burst thorough them and as for the reproofs of Gods Word they will not endure them Ier. 5. 5. These haue altogether broken the yoke and burst the bonds And therefore it is necessary God should take them in hand For so the Lord hath said when men whom he hath giuen authority vnto to reproue and censure wicked men either dare not or will not do it When they hide their eyes and winke at him then will I saith the Lord set my face against that man and against his family and will cut him off Leuit. 20. 4. 5. The Vse of this Doctrine is first to warne vs that we suffer not any outward priuiledge we haue aboue others to puffe vp our hearts and make vs proud 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded and that they trust not in vncertaine riches Remember how God hateth pride If he see thee proud he can abase yea he will abase thee one way or other Thinke often of this that hee beholdeth euery one that is proud and abaseth him Iob 4. 11. Remember an example of it euen in Hezekiah who was the deare childe of God his heart was lifted vp therefore there was wrath vpon him and vpon Iuda and Ierusalem 2. Chron. 32. 25. First take heede of being proud against any man euen the poorest and basest of thy Neighbours to despise him because thou art richer than he better than he Pro. 17. 5. He that mocketh or despiseth a poore man reproacheth him that made him Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren But 2. Specially take heede thy wealth c. make thee not proud against God to despise Religion as it did Uzzia 2. Chron. 26. 16. When hee was strong his heart was lifted vp to his destruction Know thou that humility is that which seasoneth all religious duties and maketh them sauoury to God Micah 6. 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to walke humbly with thy God As if he should haue said God and thou can neuer walke together neuer agree together till thou haue an humble heart Know there is as great cause thou shouldest feare God and humble thy selfe before him reuerence Religion tremble at his Word as the meanest man that liueth vpon the earth and thou canst neuer shew too much humility toward God Dauid may serue as a notable example for this when he had shewed such zeale and ioy in bringing home and dancing before the Arke Michol his Wife a prophane Woman when she saw him despised him in her heart 2. Sam. 6. 16. as euery one that shall shew any zeale deuotion or reuerence to Religion now adaies shall be sure to meet with many a Michol but what said Dauid to her 2. Sam. 6. 22. I will yet be more vile than thus and will be low in mine owne sight And of the very same maide-seruants which thou hast spoken of shall I be had in honour The second Vse is to exhort all to prepare for affliction and to prouide for comfort against the euill day seeing no man may hope to be exempted from it Ephes. 6. 13. Prouide that yee may bee able to resist in the euill day To this end I will commend vnto you three Rules First to meditate and thinke oft of and looke for the euill day resolue with thy selfe thou must not liue alwaies in peace and health and prosperity but there will be a change there will come a time when thou shalt part with all thy dearest comforts there will come a time of trouble sicknesse aduersity if a man liue many yeares and reioyce in them all yet let him remember the daies of darkenesse for they shall be many Eccles. 11. 8. It was Dauids folly which we must all take heede of and he complaineth of Psal. 30. 6. In my prosperity I said I shall neuer be moued But it was his wisedome which we must all striue after which he mentioneth Psal. 39. 4 5. Lord let me know mine end and the measure of my daies what it is Let me know how
that men shew such contempt to the Word that euery meane man scorneth to be admonished and reproued by it Ior. 13. 15. Heate and giue eare be not proud for the Lord hath spoken it Yea the best of Gods children are extreamely prone to this sinne to thinke too well of themselues if they enioy prosperity but a while When other sins decay in vs this groweth and increaseth and a man will be proud of grace nay proud euen of this because he is more humble than other men It is said of good Hezekiah 2. Chron. 32. 25. that when vpon his repentance and humbling himselfe God had restored him and added fifteene yeares to his life that his heart was lifted vp Many thinke they haue no great neede of affliction for this they are not proud because they are not curious in apparrell nor of their bodies But alas that is but one fruit of pride a man may be a proud man though he be a very slouen this way Now affliction will humble a man and abate this pride of heart and nothing but affliction will doe it Elihu noted this to be one end that God aymeth at in correcting man Iob 33. 17. That he might hide the pride of man For the pride we haue in our beauty and strength of our body a little sicknesse will abate it and cause vs to acknowledge it to be indeede as the Apostle calleth it Phil. 3. 21. Avile body vnworthy of the cost and care and time that we haue bestowed vpon it And what end would there bee of this vanitie if God should not now and then visit his Children with some correction or other But let vs consider more distinctly the benefit and fruit of affliction this way 1. It abateth the pride that is in man toward man It daunteth the spirit of the proudest and cruellest oppressour as we shall see in Iob 31. 13 14. If I did contemne the iudgement of my Man-seruant or of my Maid when they did contend with me what then shall I doe when God standeth vp and when hee shall visit me what shall I answer Dauid in his prosperity cared not what wrong hee did to his faithfull seruant and deare friend Uriah but in his aduersitie hee durst not doe the least harme to his mortall enemie he durst not put forth his hand against Saul 1. Sam. 24. 10. Ye haue seldome seene any that had any minde to wrong others when Gods hand hath beene heauie vpon them On their death bed you shall heare the cruellest Oppressors relent and talke of a desire and purpose they haue to make satisfaction to them that they haue wronged this way But if men should now liue to that age that they did before the floud oh how would the earth be filled with crueltie and violence as the Lord complaineth it was in those daies Gen. 6. 13. 2. It abateth the pride that is in man toward the Lord himselfe If there bee then a Messenger c. saith Elihu Iob 33. 23. as if he should say Then may Gods faithfull seruant finde audience euen with the proudest man And how doth affliction abate thus the pride of man Surely it maketh a man to know himselfe and of how little worth he is how vnable to helpe himselfe 1. Whereas in prosperity we are apt to aduance and thinke highly of our selues It was so euen with good Hezekiah himselfe as we reade 2. Chron. 32. 25. affliction makes a man know himselfe and of how little worth he is how vnable to helpe himselfe Ps. 39 11. When thou with rebukes dost chasten man for iniquity thou as a Moth makest his beau ty to consume surely euery man is vanity 2. Whereas in prosperity our sins are neuer wont to trouble vs but we are apt to thinke our state good enough affliction vseth to awaken the Conscience and to bring those sins into their remembrance that were vnknowne or forgotten before It summoneth them to appeare before God and constraines them to thinke of God and of his anger due to sin So saith Elihu Iob 36. 8. When men are tyed in the cords of affliction that is haue some such extreame affliction vpon them as they know not how to get out of it then will he shew them their worke and their sin A notable example we haue of this in Iosephs Brethren The grieuous sin they had committed many yeares before and when they committed it it neuer troubled them Gen 37. 24 25. When they had cast him into a pit they sate downe to eate bread But when grieuous affliction came vpon them and they were taken for spies and cast into prison then their conscience was awakened and their sin came into their remembrance and the iustice of God also which they had prouoked thereby Then they could say one to another Gen. 42. 21. We haue verily sinned against our Brother in that wee saw the anguish of his soule when he besought vs and we would not heare him therefore is this trouble come vpon vs. See this also in Dauid Psal. 40 12. when innumerable euils had compassed him about then his iniquities tooke hold vpon him And this is the first Reason why affliction is so profitable and necessary for all Gods children Secondly affliction maketh a man seeke to God it wrought so we see here in this Ruler In prosperity while we can helpe our selues or can finde helpe any where else we seldome or neuer seeke seriously to God we seldome pray or if we doe sometimes we doe it full coldly and drowsily with great vnwillingnesse and tediousnesse This corruption is in euery one of vs. Rom. 3. 11. There is none that seeketh after God This is notably set forth in the Parable of the Prodigall Luke 15. First while his purse was full and he in his iollity he cared not for his Father he cared not though he neuer came at him verse 13. Secondly when he began to be in necessity he claue to a Citizen in that Countrey verse 15. and thought not yet of returning to his Father Thirdly when he came into extreamity then he said verse 18. I will goe to my Father This fruit of affliction is so generall that the Prophet saith Esay 26. 16. as if it wrought so in all men Lord in trouble haue they visited thee they poured out a Prayer when thy chastisement was vpon them So doth Dauid also speake of it then they cried vnto the Lord in their trouble Psal. 107. 6. and repeats it often verse 13. 19. 28. as if it were the ordinary vse of all men to doe so Two notable examples we haue for this the one in Psalme 142. 4 5. I looked on my right hand and beheld but there was none that would know me all refuge failed me and none cared for my soule Then cryed I vnto the Lord and said Thou art mine hope As if he should haue said I cryed not to the Lord till all other refuge failed me The other in 2. Chron. 33. 12 13.
When he was in tribulation he prayed vnto the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him True it is the faithfull oft in extremity in their own feeling seeme vnable to pray but yet the spirit euen then helpeth them and maketh them able to pray Rom. 8. 26. Yea because the Lord greatly delighteth to haue his people seeke to him let me heare thy voice for it is sweete Cant. 2. 14. this is one chiefe end he aymeth at in bringing affliction vpon them euen to make them seeke and sue vnto him I will goe and returne to my place till they acknowledge their offence and seeke my face in their affliction they will seeke me early Hos. 5. 15. The third and last Reason why affliction is so profitable and necessary is this That it prepares the heart to the vnderstanding and obedience of the Word True it is afflictions cannot soundly conuert the heart that honour is proper to the Word of God the Law of the Lord is perfect conuerting the soule Psal. 19. 7. yet it is a great helpe to a mans conuersion and of great vse and necessity to prepare the heart to receiue profit by the Word Yea there are few or none that would regard the Word or profit much by it if the Lord should not humble them by afflictions The Lord hath two Schooles wherein he nourtereth his children A man that is exercised by affliction will profit more by one Sermon than another will doe by ten Esay 26. 9. Seeing thy iudgements are on the earth the inhabitants of the world shall learne righteousnesse When God by affliction hath humbled men and prepared their hearts if they might then haue good Teachers they would profit greatly If there bee then a messenger with him an interpreter one among a thousand to declare vnto man his righteousnesse then he is gracious vnto him c. Iob 33. 23 24. That made the Psalmist say Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal. 94. 12. This Dauid speaketh of himselfe Psal. 119. 71. It is good for â—…e that I haue beene afflicted that I may learne thy Statutes Though he were a most teachable Scholler yet he learned better by it than he could haue done without it While we are in prosperity we are like wanton children apt to play with our meate many things we heare we cannot vnderstand nor be perswaded of we will beleeue what we list obey what we list laugh at some truths that are taught vs fret and rage at other But affliction will open our eares if we belong to God and make vs vnderstand and be perswaded of many truths which before we could not beleeue Iob 33. 16. Then hee openeth the eares of men euen by their corrections which hee hath sealed So that to them that will not be perswaded it is such a great sin to sweare now and then or to profane the Sabbath or to be drunken that there is such a necessity of hearing the Word preached as we haue taught we may say as the Prophet doth Esay 28. 19. There shall bee onely feare to make you vnderstand the hearing I warrant you if you belong to God he will by affliction perswade you one day and make you to vnderstand these truths Yea affliction bringeth a man to a more cleare certaine and experimentall knowledge of God and his truth than euer any without it haue attained vnto 2. Chron. 33. 13. Then Manasses knew that the Lord was God Iob 42. 5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee Lecture the eightie sixe Aprill 2. 1611. IOHN IIII. XLVII IT remaineth now that we proceed to the Vses that are to be made of this Doctrine touching the profitablenesse of affliction which the time would not permit vs to enter vpon the last day Which I am the more willing to insist vpon because this Doctrine was neuer more seasonable I thinke than it is at this day in regard of the generall Visitation of God that eyther is now or hath beene of late in euery Village and in euery Family nay I thinke there is scarce any one of you but you are still or you haue been of late afflicted with sicknesse either in your own persons as this Rulers sonne or in some that are neare and deare vnto you as this Ruler himselfe was Two principall Vses there be then that we are all to make of this Doctrine first it teacheth vs how to beare afflictions secondly how to profit by them For the first The man that doth beleeue this Doctrine and is fully perswaded that to all Gods Elect affliction is profitable and necessary will first beare afflictions patiently secondly will be comfortable and cheerefull in affliction thirdly will euen kisse the rod and be thankfull for afflictions fourthly will be so farre from desiring to be freed from affliction that he will rather desire it and pray for it See the experience and proofe of this in Gods children that were flesh and bloud as well as we and subiect to the same passions and infirmities that we are in these foure points First they haue beene quiet in their minds and free from murmuring and impatience Psal. 62. 1. He saith not onely as in Psal. 39. 9. I was dumbe I opened not my mouth because thou didst it but My soule keepeth silence vnto God Secondly they haue beene cheerefull and full of ioy Rom. 5. 3. Neither doe wee so onely but also we reioyce in tribulation Thirdly they haue beene thankfull vnto God for their afflictions Iob 1. 21. Blessed be the Name of the Lord. Psal. 42. 11. Waite on God for I will yet giue him thankes Fourthly they haue euen desired and prayed for affliction mistake me not in this point I know well affliction is not simply to be prayed for It is in it owne nature a curse as I haue told you and fruit of Gods wrath yet because the childe of God knowes it is a meane that God hath been wont to do his people that good that he hath not vsed to doe any other way he may lawfully desire of God that he would rather afflict him and that sharply too then suffer him to perish rather vse this meanes to humble and reclaime him then tosuffer him to go on in his euill way els would not the Prophet haue prayed as he doth Ier. 10. 24. O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing I know you will be ready to thinke that it is very strange that any should be able in this manner to beare affliction and that it were a maruellous happinesse to a man if he could attaine to this measure of grace I will therefore shew you the meane whereby the faithfull haue attained to it and wher by we also may attaine vnto it and that is the beleeuing and considering of fiue principall points all
many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of yet that will not serue the turne but vnlesse you may see with your owne eyes you will not beleeue Nay you haue many of you seene my miracles yet will not that serue neither but vnlesse ye may see signes and wonders that is many miracles miracles of all sorts you will not beleeue Marke how roughly hee deales with him and yet for all this he intended not to reiect him but he loued him dearely euen when he did thus vpbraid and disgrace him he purposed to helpe him and to grant his request yea he purposed to conuert and saue his soule as appeares by that which followeth in the story And therefore euen in seeming thus to neglect him in rebuking him after this manner he sought his good From hence then this Doctrine ariseth for our instruction That the Lord oft times seeth it to be good for his dearest children to put them off for a time and seeme to neglect them and their prayers Before I confirme the Doctrine let me intreate you to consider well of the matter and you will see cause to wonder at it and so you will be the better stirred vp to attend vnto the proofe and confirmation of it First he hath bound himselfe by promise to heare his seruants when they call vpon him and to grant what they aske according to his will Iohn 15. 7. If yee abide in me and my Words abide in you aske what you will and it shall be done vnto you Secondly and specially hath he bound himselfe to heare them in those prayers that they make vnto him in their afflictions Psalme 50. 15. Call vpon mee in the day of trouble and I will deliuer thee and thou shalt glorifie mee Thirdly yea this hath beene the chiefe meanes whereby Gods people haue sought comfort in all their afflictions euen to poure out their hearts to God in prayer Psalme 109. 3 4. They compassed me about saith Dauid with words of hatred and fought against mee without a cause for my friendship they were mine enemies but I gaue my selfe to prayer And fourthly the thing that hath encouraged them and giuen them heart in prayer hath beene this hope and assurance that they should finde audience and respect with God Psalme 65. 2. Because thou hearest prayer vnto thee shall all flesh come And 86. 7. In the day of my trouble I will call vpon thee for thou hearest mee Fifthly therefore aboue all their afflictions this hath most afflicted them this hath gone nearest their heart when they haue prayed and could not perceiue that God hath heard them or hath had any respect vnto their prayers Psalme 28. 1. O my God my strength be not deafe towards mee lest if thou answer mee not I be like them that goe downe into the pit And yet for all this the Lord hath seemed oft vnto his dearest children to faile in this his promise to neglect them altogether and to haue had no respect vnto their prayers they haue made vnto him in their affliction See the proofe of this in foure degrees First when they haue prayed vnto him and that also according to his will he hath long forborne to grant them their requests he hath made them waite and attend so long till they haue beene almost weary with waiting as here he holds off the Ruler Psalme 69. 3. Dauid complaines thus I am weary with crying my throate is dry mine eyes faile while I waite for my God And 119. 8. Mine eyes faile for thy promise saying When wilt thou comfort mee And verse 123. Mine eyes haue failed in waiting for thy saluation and for thy iust promise Secondly hee hath not onely thus forborne long to grant them their requests but hath euen refused for a time to giue them any answer at all or to shew any respect that he hath had vnto their prayers As here he makes no answer at all to the Rulers suit nor shewes any compassion on him This we shall finde the faithfull oft complaining of that they could finde no comfort in their prayers they could not perceiue they were euer the better for them Lament 3. 8. When I cry and shout hee shutteth out my prayer And verse 44. Thou hast couered thy selfe with a cloud that our prayers should not passe through Iob 30. 20. When I cry to thee thou doest not heare mee neither regardest when I stand vp And Psalme 22. 2. O my God I cry by day but thou hearest not and by night but haue not audience Thirdly he hath not onely forborne to grant their requests and refused to giue them any comfortable answer but he hath seemed to frowne and hide himselfe from them and euen to shake them off in anget to be more offended with them for praying to him than he was before So dealt he here with this Ruler that came to him in his misery and besought him for helpe and succour he checkes and chides him as you haue heard So dealt he also with the poore woman of Canaan Matth. 15. First when the poore woman cried to him verse 22. Haue mercy on me O Lord the sonne of Dauid my daughter is miserably vexed with a Diuell it is said verse 23. that hee answered her not a word Secondly when his Disciples became suiters to him for her verse 24. He answered and said that hee was not sent but to the lost sheepe of the house of Israel Thirdly when the poore woman came verse 25. 26. for all this and worshipped him saying Lord helpe me He answered and said it is not good to â—…ake the childrens bread and cast it vnto whelpes And thus hath it falne out with Gods deare children they haue beene so farre from finding comfort in their prayers and obtaining a gracious answer from God that their discomforts and terrours haue seemed to increase much thereby they haue beene further perswaded of Gods anger against them than they were before This the Church complaineth of Psal. 80. 4. O Lord of hosts how long wilt thou be angry against the prayers of thy people Fourthly neither hath he seemed thus to refuse to grant their requests onely when they haue begged temporall blessings of him as the Ruler in this place but euen in those prayers they haue made vnto him for spirituall blessings 2. Cor. 12. 8. Paul besought the Lord thrice that the pricke in his flesh the messenger of Sathan that was sent to buffet him might depart from him But could not obtaine it Let vs now come to consider of the Reasons why the Lord hath beene wont to deale in this sort with his children To humble them the more deeply for their sinnes and so to make them more capable of his grace he seemes for a time to turne away from them ' and to stoppe his eares at their cries We are apt to thinke that a little sorrow for sinne is enough and that we should be
viz. It was so much against his reuealed will that it was impossible euen for him And what was that that disinabled so the Almighty Sonne of God and so bound as it were his hands behind him Surely the Vnbeliefe of the men of Nazaret as it followes in the next words Mar. 6. 6. And he maruelled at their Vnbelief And more plainly Mat. 13. 58. He did not many great works there for their Vnbeliefs sake The other example is of the Nation and Church of the Iewes though their priuiledges and prerogatiues were great euery way yet we know that when some forty eight yeares after Christ or thereabouts the wrath of God came on them to the vtmost so as it did neuer vpon any Nation vnder heauen though they were the naturall branches of the Lords Oliue yet did he breake them off and cast them away And what was the cause of it Surely they were guilty of many hainous sinnes but the Apostle plainly saith the chiefe cause why God reiected them was their Vnbeliefe because they did not giue credit to his Word Rom. 11. 20. Through Unbeliefe they were broken off saith he So that in these foure examples God hath giuen euident demonstration how much he abhorreth this sinne and how it barreth him from shewing mercy on men But yet this will appeare more plainly if we shall looke into some examples of Gods deare children I will onely name two of them one in the Old Testament and the other in the New The first is Moses a man highly in Gods fauour aboue all the men in the world when God had bidden him speake to the rocke before all the people and promised that it should giue forth water in that abundance that the whole congregation and all their cattell should haue enough to drinke Numbers 20. 8. Moses did not absolutely refuse to giue credit to the Word of the Lord but onely doubted and made a question of it and that not so much out of any distrust he had of Gods power and truth as out of the conceit he had of the great vnworthinesse of that wicked people Numb 20. 10. Heare now ye rebels saith he shall we bring you water out of the rocke But see how seuerely God punished his seruant Moses for this For this sinne he shut him out of the Land of Canaan Numb 20. 12. Yea though Moses earnestly sought to him for it as we shall find Deut. 3. 25. I pray thee let me go ouer and see the good Land that is beyond Iordan that goodly mountaine of Lebanon But the Lord was angry with me saith he for your sakes and would not heare me And the Lord said vnto me Let it suffice thee speake no more to me of this matter The last example is Zachary a man iust before God when the Lord had promised him by his Angell that his wife Elizabeth should beare him a sonne Luke 1. 13. Zachary did but doubt and make a question of the matter and said vnto the Angell whereby shall I know this for I am an old man and my wife is of great age Luke 1. 18. But see how sharply God punished his seruant Zachary for this Though he were a Priest and such a one as whose tongue God might haue had more vse of than of many others yet was he smitten dumbe for this and so remained full forty weeks Luke 1. 20. Behold saith the Angell thou shalt be dumbe till the day that these things be done because thou belieuedst not my words The Reasons of this Doctrine are two As there is nothing wherein we so much giue glory to God as when we belieue and giue credit to his Word so there is nothing wherein we do so much derogate from Gods honour and rob him of his glory as when we refuse to giue credit to his Word When we belieue whatsoeuer the Lord hath spoken we do thereby giue him the glory of his truth his power his iustice his goodnesse Iohn 3. 33. He that hath receiued his testimony hath sealed that God is true So the Apostle saith of Abraham that when he doubted not of the promise of God through vnbeliefe but was strengthened in the faith he gaue glory to God Rom. 4. 20. On the other side he that cannot giue credit to Gods Word dishonoureth him in the highest degree 1 Iohn 5. 10. He that belieueth not God hath made him a lyar and what greater disgrace can ye put vpon any man of worth than to giue him the lye The second Reason of the Doctrine is this Because Infidelity as it was the first sinne whereby Sathan got entrance into the heart of man and drew him from God Gen. 3. 4. so is it still the root and mother of all other sinnes Heb. 3. 12. The euill heart is called the heart of Vnbeliefe there it begins that is the first thing that corrupteth the heart As faith is the root and fountaine of all other graces that is it that purifieth the heart Act. 15. 9. If we belieue his Word we cannot choose but loue him feare him obey him and put our trust in him So on the other side Infidelity is the fountaine of all vngraciousnesse and when once men begin to entertaine a doubting of the truth of any thing God hath reuealed in his Word then begins their heart to be poysoned and corrupted then begin they to depart from the liuing God and fall from his feare and loue and obedience Let vs now come to the Vse of this Doctrine and we shall find it serueth first for exhortation secondly for reproofe thirdly for comfort First seeing no sinne offends God so much as infidelity no sinne is such a barre to all Gods mercies no sinne hath that force to poyson and corrupt the heart we are therefore all of vs to hearken to the exhortation Take heed brethren lest there be in any of you an euill heart of vnbeliefe Heb. 3. 12. Take heed of entertaining the least doubt of any truth that God hath clearely reuealed to thee out of the Word And because first we are all by nature full of infidelity as appeares by this that Christ so often checks his elect Disciples for this Matth. 6. 30. O ye of little Faith And secondly proportionable to the measure of faith will our feare and loue and obedience and comfort be Striue therefore by all good meanes to obtaine an vndoubted certainty of the truth of Gods Word and to confirme thy heart against all doubts and infidelity And foure principall means I find that we are directed to in this case 1 The consideration of the testimony which the Lord himselfe hath giuen of the vndoubted certaintie of his holy Word Matth. 5. 18. Truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all things be fulfilled Yea it is a notable thing to obserue how precise God hath been in this point that as it is said of Samuel 1 Sam. 3.
19. That God let none of his words fall to the ground So hath he shewed himselfe carefull of the words and writings of all the rest of the Prophets yea of the least iot and title of them that it might not fall to the ground but be fulfilled Matth. 〈◊〉 18. When the Holy Ghost will giue a reason why Christs parents fled with him into Egypt rather than into any other place Mat. 2. 15. And why after his returne he was brought vp at Nazaret rather than in any other place Matth. 2. 23. Why at his death the soldiers cast lots for his garments Matth. 27. 35. Why when he was crucified the vngracious soldiers brake not his legs according to the custome but one of them with a speare pierced his side Iohn 19. 36 37. This is onely giuen for the reason of all that it might be fulfilled which was spoken by the mouth of the Prophets that the Scripture might be fulfilled Now consider with thy selfe that these things were but iots and titles in the Writings of the Prophets and therefore if God were so carefull to see these small things fulfilled how much more will he be of the weightier matters of the Law that concerne mercy and iudgement and fidelity Mat. 23. 23. 2 The diligent and conscionable vse of Gods ordinance in the Ministry of his Word and Sacraments For as Faith comes by hearing Rom. 10. 17. so the constant vse of it is appointed of God to this end to bring men into certainty in the matters of their Faith Ephes. 4. 14. That we henceforth be no more children wauering and caried about with euery blast of Doctrine 3 Feruent and hearty prayer when our Sauiour had taught his Disciples a truth that to flesh and bloud seemes most incredible namely that we are bound to forgiue our brother vpon his repentance though he wrong vs neuer so oft They said vnto the Lord increase our faith Luke 17. 5. For no man can be vndoubtedly assured of the truth of Gods Word without the reuelation of the Spirit Flesh and bloud hath not reuealed this vnto thee but my father which is in heauen Matth. 16. 17. Yea it is a mighty work of God Paul cals it Ephes. 1. 19. the exceeding greatnesse of his power towards vs that belieue according to the working of his mighty power 4 An honest heart and care to please God Mar. 1. 15. Repent and belieue the Gospell Ioh. 7. 17. If any man shall do his will he shall know of that Doctrine whether it be of God or whether I speake of my selfe The second vse is for reproofe and to discouer the wretched estate of all vnbelieuers First if they had no other sinne yet this is enough to make their state miserable Secondly how ciuill soeuer they seem in shew doubtlesse they are as painted sepulchers for their heart must needs be corrupt and naught Thirdly neither the power of Christs merits nor the infinitenesse of Gods mercy can profit them but the knowledge they haue of the sufficiency of Christs merit and the infinitenesse of Gods mercy will but increase their misery as in the case of that Prince in 2 King 7. 2. Behold thou shalt see it with thine eyes but shalt not eat thereof And surely this is the case of most men euen of such as liue in the Church and professe the truth That that is said of the time when Christ shall come to iudgement may be said of these times When the Sonne of man commeth shall he find faith on the earth Luke 18. 8. This appeares by three apparent signes First the contempt of the word of exhortation in the Ministry of Gods seruants which if they belieued the Word they would giue credit vnto Belieue in the Lord your God so shall you be established belieue his Prophets so shall ye prosper 2 Chro. 20. 20. The people belieued the Lord and his seruant Moses Exod. 14. 31. Obiect You cannot agree among your selues and how should we giue credit to you Answ. In matters the knowledge whereof is necessary to saluation we all agree against thee and such as thou art we all agree Thou art conuinced of vs all thou art iudged of vs all 1 Cor. 14. 24. Secondly the truths they seeme to haue receiued with greatest assurance yet are they glad to heare ought obiected against them whereas the contrary is in them that belieue when occasion of doubting was giuen vnto the two Disciples that went towards Emaus that that which they had belieued concerning Christ was not true it made their hearts sad Luke 24. 17. Thirdly their hearts and liues are vtterly vnreformed which were not possible if they had true Faith Lecture the ninetieth Iune 18. 1611. IOHN IIII. XLVIII IT followes that we now proceed to the three other points that I told you are to be obserued in this Verse And first in that our Sauiour charging them with infidelity doth not say simply they would not belieue but saith that vnlesse they see signes and wonders they would not belieue therefore they had not Faith This Doctrine ariseth That true Faith is grounded vpon the Word of God and is able to giue credit to the Word though it see nothing else to confirme it They that cannot belieue except they see haue no true Faith Before I confirme this Doctrine I will explaine it in foure points 1 True it is that the Lord is wont by his works to giue testimony to his Word and to confirme it yea all the mighty works that God worketh in his Church are done to that end to ratifie his Word and to gaine credit vnto it Marke 16. â—…0 God confirmed the Word with signes that followed And Acts 14. 3. God gaue testimony to the Word of his grace and caused signes and wonders to be done by their hands Surely the Lord would not doe this vnlesse he saw it needfull and if he see it needfull why then doth he blame the Iewes here for desiring this And to this purpose it is that though the Lord haue appointed the day of generall resurrection to be the day of iudgement Acts 17. 31. Yet is there neuer a curse that he hath in his Word denounced against the wicked nor blessing he hath promised to the godly but in euery age and in euery place he hath made it good vpon some that men may sensibly see his Word confirmed vnto them by his works Psal. 7. 11. God iudgeth the righteous and him that contemneth God euery day In which respect it is said Psal. 107. 42. The righteous shall see it and reioyce and all iniquity shall stop her mouth 2 It cannot be denied but the heart of man may be notably prepared to the Faith before his conuersion by many things which he may see so the miracles which the Iewes saw Christ worke were notable preparatiues vnto them and made them much more willing to heare and receiue his Doctrine than otherwise they would haue been Of this we haue
had an example before in the Galileans Verse 45. So that is to be vnderstood Iohn 2. 23. Many belieued in his Name when they saw the miracles which he did viz. they had receiued some preparations vnto Faith they began to conceiue reuerently of his Doctrine and were willing to heare him and this was all as appeares Verse 24. But Iesus did not commit himselfe to them because he knew them all So the good life that they haue seene Gods seruants to lead hath beene a meanes to draw many a one to the Faith The Apostle vseth this as a reason to perswade Christians to an honest life That the Gentiles by their good works which they should behold might haue cause to glorifie God in the day of their visitation 1 Pet. 2. 12. That they that obeyed not the Word might without the word be wonne by the conuersation of their wiues 1 Pet. 3. 1. So the corrections of God which they haue seene and felt vpon themselues haue been the meane to open many a mans eare and to make him willing to heare Iob 33. 16. So the wonderfull deliuerances that men haue seene God giue to his Church and ouerthrowes to the aduersaries thereof haue wonne many a man to the liking of Religion Hest. 8. 17. Many of the people of the land became Iewes As I nothing doubt but the wonderfull deliuerance God gaue vs from the Powder-Treason hath drawn many a one from Popery to the loue of the Gospell 3 It is certaine also that the Faith of the best Christians may be much confirmed by the workes of God which they see So the Faith of Gods children was greatly confirmed by the miracles of Christ and of his Apostles Iohn 2. 11. This beginning of miracles did Iesus and shewed forth his glory and his Disciples belieued in him So are the faithfull greatly confirmed by Gods corrections on themselues when they are soundly humbled thereby Iob 42. 5. I haue heard of thee by the hearing of the eare but noâ—…ine eye seeth thee So by the sensible experiments they haue had of Gods mercy in themselues they are greatly confirmed in the Faith of Gods promises 2 Corinth 1. 10. Who hath deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs yea the beholding of Gods iudgements on wicked men and his mercies towards his faithfull seruants hath greatly confirmed their Faith in the Word of God when they can say As we haue heard so haue we seene Psalme 48. 8. and 58. 10. The righteous shall reioyce when they see the vengeance and why so Verse 11. And men shall say Verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth And in this respect men ought carefully to marke and obserue the workes of God how God makes good his Word by his workes A principall point this is of Christian wisdome and piety and great good might euery man receiue by it Psal. 107. 43. Who is wise that he may obserue these things for they shall vnderstand the louing kindnesse of the Lord. Yea say a man be neuer so diligent in the reading and hearing of Gods Word yet if he do not likewise obserue the works of God he is guilty of a great sinne Psal. 28. 5. They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp 4 It is not simply vnlawfull or a signe of infidelity for a man euen to desire these sensible helps to confirme his Faith Hezekiah was a true Belieuer yet desired a signe 2 Kings 20. 8. Gedeon was a true Belieuer yet he asked a signe of God Iudges 6. 17. And when God had giuen him one he asked another Verse 38 And when God had giuen him that he asked yet another Verse 39. and God was neuer a whit offended with him When a man that doth in any measure truly belieue and giue credit to the Word shall desire that God would sensibly confirme to him the truth of his promises by deliuering him from any affliction he is in by blessing him in his body in his estate in his children especially by giuing him the inward feeling of his fauour he doth no more than he may well do Psal. 86. 17. Shew a token of thy goodnesse towards me that they which hate me may be ashamed because thou O Lord hast helped me and comforted me And Psal. 90. 16. Let thy works be seene towards thy seruants and thy glory vpon their children Now though all this be so as you haue heard in all these foure points yet remaines the Doctrine firme That true faith is not grounded vpon any thing we see vpon sense and experience but onely vpon the Word of God Whatsoeuer the faithfull man belieues he belieues it because God hath said it in his Word This the Apostle makes the ground of Abrahams faith Rom 4. 18. He belieued that he should be the Father of many Nations according to that that was spoken vnto him This was the ground of the Apostles faith not all the miracles they had seene Iohn 〈◊〉 22. They belieued the Scriptures and the Word which Iesus had said This was the ground of the Ephesians faith Ephes. 1. 1â—… 2 Insomuch as though there be sundry truths in Gods Word as I shewed you which the Lord doth vse to giue vs sensible proofes and demonstrations of in the world yet he that hath true faith belieues those very things not so much for any thing that he seeth as for that he knoweth God in his Word hath said so So that he is able to say I belieue that Goods vniustly gotten will certainly come to nought that Whore-mongers and Adulterers God will iudge that God will smite through the loynes of them that rise against Leui and of them that hate him and that not so much because I see this confirmed in such and such examples indeed I belieue it the more for this but not so much for this as because God in his Word hath said it Rom. 10. 17. Faith comes not by sight but by hearing 2 Cor. 5. 7. We walk by faith and not by sight He that walks by sight walks not by faith 3 The true belieuer giues credit to the Word though he see nothing to confirme it The bare Word of God is of sufficient credit with him and he belieues as verily those truths which his sense nor reason can discerne any proofe of such as are all the Articles of our Faith onely for the Words sake as he doth those truths that are most confirmed vnto his sense or reason Heb. 11. 1. It is the euidence of things not seene Ioh. 20. 29. Thomas because thou hast seene me thou belieuest blessed are they that haue not seene and haue belieued 1 Pet. 1. 8. Whom ye haue not seene and yet ye loue him in whom now though you see him not yet do you belieue and reioyce with
ioy vnspeakable and glorious As if he should say You belieue neuerthelesse assuredly in him though you did neuer see him 4 The true belieuer giues credit to the Word not onely in those truths wherein he hath no helpe from sense or reason to confirme him but euen where they are both against him Rom. 4. 18. Abraham against hope of sense and reason belieued vnder hope of Gods Word that he should be the Father of many Nations Let vs now come to the Vse of this Doctrine and we shall find it serueth first for instruction secondly for reproofe thirdly for comfort First for instruction to the Teacher secondly to the Hearer 1 To vs that are teachers sith our Ministry is ordained to bring men to Faith and there is no other means els ordained to that end Rom. 10. 17. and faith is grounded onely vpon the Word that therefore our chiefe care should be to bring good euidence from the Word for euery thing that we teach Mar. 4. 14. The sower soweth the word that is the onely seed of grace 2 Tim. 4. 2. Teach the Word improue rebuke exhort with all long-suffering and Doctrine 2 This serueth for the instruction of the Hearers seeing the excellency and happinesse of a Christian consisteth in his Faith By faith we are iustified in Gods sight and haue peace towards God Rom. 5. 1. By Faith we are sanctified Acts 15. 9. By Faith we stand and perseuere in the state of grace Thou standest by faith Rom. 11. 20. By Faith we quench all the fiery darts of the Deuill Ephes. 6. 16. And this faith is grounded onely vpon the Word of God We are therefore to be exhorted to seek good ground in the Word for that that we hold in Religion and therefore both to acquaint our selues with it in priuate and in frequenting the publike Ministry thereof to heare with iudgement and to mark well how that that is taught vs is grounded vpon the Word Euery Christian should esteem it a singular fauour of God that we may haue his Word in our houses to read on when we will and a foule sin not to make our vse of it This God complaines of as of a foule sin I haue written vnto them the great things of my Law and they were counted as a strange thing that did not belong vnto them that they had nothing to do withall Hos. 8. 12. And the Prophet describing vnto vs the man that shall be saued describes him by this Psal. 1. 2. that his delight is in the Law of God Euery man will grant that there is no hope a man should come to happinesse vnlesse he be such a one as is described Psal. 1. and such a one thou canst not be till thou can delight in Gods Word So likewise when we frequent the Ministry of the word we should learne to heare with iudgement and not so much to regard the zeale or vtterance of our Teachers as to marke well how they ground that that they teach vpon the Word of God Phil. 1. 9. This I pray saith Paul that your loue may abound yet more and more in knowledge and in all iudgement For this those Noble-men of Berea are commended Acts 17. 11 12. They searched the Scriptures daily whether those things were so Therefore many of them belieued The second Vse of this Doctrine is for reproofe and terrour of carnall men He that wants faith it is impossible for him to please God Heb. 11. 6. but the wrath of God abideth on him Iohn 3. 36. And by this Doctrine it is euident the most men want true faith because the faith they seeme to haue is grounded not vpon the Word of God but onely vpon sense they belieue no farther than they see This shall appeare euidently in three Points 1. The faith they haue is grounded not vpon Gods Word but vpon sense Those truths that they see generally receiued and allowed of by men those they are content to hold but those truths that are reiected by men though they haue neuer so good a ground in Gods Word yet they cannot belieue I might instance this in sundry particulars if time would permit Whereas he whose Faith is grounded vpon Gods Word likes neuer the worse of any truth God hath reuealed to him because he seeth it reiected by men but euen as it is in other cases This is the triall of our loue to men Pro. 17. 17. A friend loues at all times and a brother is borne for aduersitie so it is in this It is time for thee Lord to worke for they haue made void thy Law therefore loue I thy commandements aboue gold yea aboue fine gold therefore I esteeme all thy precepts concerning all things to be right and I hate eue ry false way Psal. 119. 126 127 128. He that indeed loues Gods truth will loue it the more because it is reiected by the world 2 The faith they haue in Gods iustice is grounded not vpon the Word of God but vpon sense onely When the heauy hand of God is vpon them in some iudgement they can belieue indeed he is iustly offended with them for their sinnes When they heare the terrible thunder and see the lightening they can tremble before the Lord but so soone as this is past they cast off all feare of God nothing that they heare spoken out of Gods Word against their sinnes can moue them one whit Whereas the true belieuer that grounds his faith vpon Gods Word hath the feare of God in him at all times Blessed is the man that feareth alway Pro. 28. 14. and is much more assured of Gods iustice and hatred against sinne by that that he hath learned out of Gods Word than by any thing he can see or feele They tremble at the word Esa. 66. 2. So Noah being warned of God concerning things not seene though himselfe was expresly exempted from the iudgement yet was moued with feare Heb. 11. 7. For this the Nineuites are commended Ionah 3. 4 5. By the preaching of Ionab they were brought to that feare and humiliation though they saw not nor felt any thing that might cause them to feare 3 The Faith that the carnall man hath in Christ and perswasion of Gods mercy is not grounded vpon the Word but vpon sense onely he is indeed oft very confident of Gods fauour both for the present and for the time to come he saith to his soule Eat thy bread with ioy and drinke thy wine with a merrie heart for God now accepteth thy works Eccles. 9. 7. But what is the ground of his assurance He saith he sees Gods loue and feeles it daily The iudgements of God are farre aboue out of his sight Psal. 10. 5. But alas this will be found a false ground Eccles. 9. 2. No man knowes either loue or hatred of that that is before them Whereas the child of God is assured of Gods fauour for the present and the time to come by that which he heares and
reads in the Word though he see or feele little to perswade him to it yet he hath the promise Godlinesse hath the promise both of this life and of the life to come this is a faithfull saying and worthy of all acceptation for therefore we labour and suffer reproch because vpon this ground we trust in the liuing God c. 1 Timothie 4. 8 9 10. And this promise is of great force and account with him Hauing these promises let vs cleanse our selues 2 Corinth 7. 1. The third Vse of the Doctrine is for comfort to the godly that know they feare God vnfainedly and yet are often perplexed because all sensible tokens of his fauour both inward and outward are taken from them First in thy outward affliction and distresse acquaint thy selfe well with Gods promises made vnto thee namely such as that they that seeke the Lord shall not want any good thing Psalme 34. 10. Secondly assure thy selfe God with-holds from thee the sensible performance of them to prooue whether thou canst belieue though thou see not To humble thee and to proue thee and to know what was in thy heart whether thou wouldst keepe his commandements or no Deut. 8. 2. Thirdly giue thou glory to God in belieuing and say as Iob 13. 15. Though he slay me yet will I trust in him And all will be well assuredly If thou canst belieue all things are possible to him that belieueth Mark 9. 23. In the affliction of thy mind and losse of the feeling of Gods fauour first acquaint thy selfe with the promises Whom Christ euer loued he loues to the end Ioh. 13. 2. The gifts and callings of God such gifts and graces of God as do accompany an effectuall calling are without repentance Rom. 11. 29. He hath said I will neuer faile thee nor forsake thee Heb. 13. 5. Secondly rest assured God doth this for thy profit he alwayes chasteneth vs for our profit that we might be partakers of his holinesse Heb. 12. 10. Thirdly consider not too much of nor reason too much with thy temptation Abraham considered not thought not much vpon nor reasoned with or obiected against the promise of God his owne body now dead when he was about an hundred yeare old neither yet the deadnesse of Sarahs wombe Rom. 4. 19. Fourthly though thou feele nothing yet say with Dauid Psal. 56. 10. In God will I praise his word in the Lord will I praise his word Lecture the ninetie one Iune 25. IOHN IIII. XLVIII IT remaines now that we proceed to the two last points obserued in this Verse The first thing then that we are now to obserue is this That our Sauiour chargeth the Iewes with obstinacy and aggrauates their infidelity by their wilfulnesse Ye will not belieue saith he And this ye shall find oft charged vpon them and made the chiefe cause of their reiection Iohn 5. 40. But ye will not come to me that ye might haue life And 8. 44. Ye are of your father the Deuill and the lusts of your father you will doe Matth. 23. 37. How oft would I haue gathered you together as an Hen gathereth her chickens vnder her wings but ye would not Rom. 11. 25. Obstinacy is come to Israel vntill the fulnesse of the Gentiles be come in They had had all good meanes to perswade them to belieue in Christ the Scriptures did beare witnesse vnto him and so did the Shepheards and Simeon and Anna and Iohn the Baptist and the miracles that Christ himselfe had wrought therefore it must needs be wilfulnesse and obstinacy in them that they did not belieue From hence then this Doctrine ariseth That this greatly aggrauateth euery sinne in the sight of God when it is committed with wilfulnesse and obstinacy When men sinne not of simple ignorance but God hauing giuen them the ordinary meanes of knowledge and faith and reformation of life they stand out against the meanes and will not be reclaimed Obserue the proofe and demonstration of this Doctrine in all the wayes whereby the wrath of God is reuealed from heauen and ye shall euer find he hates the man that sinnes wilfully against the meanes aboue all other First in the euerlasting punishment and torments of Hell Though Turkes and Pagans that neuer sinned wilfully against the meanes of grace shall be damned and therefore it is said Mar. 16. 16. He that belieueth not not he that will not belieue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be damned And 2 Thes. 1. 8 In flaming fire rendring vengeance on them that do not know God And Rom. 2. 12. As many as haue sinned without the Law shall perish also without the Law yet shall there be certainly in those euerlasting torments the least measure whereof shall be such as no heart of man is able to conceiue and because the least shall be vnconceaueably extreame and euerlasting it passeth mans reason to imagine how there should be any degrees in it great odds and difference And the Lord who is infinite in wisdome and iustice and power hath appointed farre more grieuous and fearefull torments in that Lake for them that haue sinned wilfully and obstinately against the means than for any other sinner This is plaine by that speech of our Sauiour Matth. 10. 15. of euery City that refuseth the Word Truly I say vnto you it shall be easier for them in the land of Sodom and Gomorrah in the day of iudgement than for that City And of Capernaum that did not refuse to heare but did wilfully refuse to belieue and obey the truth which they heard Matth. 11. 24. I say vnto you it shall be easier for the Land of Sodom in the day of iudgement than for thee And that of the Apostle Rom. 2. 8 9. Indignation and wrath tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian And why of the Iew first or chiefly Because as I haue shewed you obstinacy is come vpon Israel their obstinacy against the meanes of grace which they had aboue the Grecian is the cause of it 2. In those corporall and temporall plagues that God is wont to bring vpon men in this life God shewes this also euidently in those he inflicteth vpon wicked men in their bodies and goods and good name in their children and posterity For first though God in this life shew wonderfull patience in bearing with sinners yet some he cannot forbeare till the life to come but Iames 1. 15. sinne when it is finished bringeth forth death And the thing that makes vp the measure and perfection of sinne is this when men grow obstinate in sinne and will not be reclaimed Thus saith Daniel to Belthasar of the King his Father Dan. 5. 20. When his heart was puffed vp and his mind was hardened in pride he was deposed from his Kingly Throne and his heart was made like the beasts And this is so certaine a signe that some iudgement or
other is neare vnto a man when his heart is thus hardened and growne obstinate in pride or in drunkennesse or in vncleannesse or in oppression or in any other sinne that the Prophet tels Amazia to his face 2 Chron. 25. 16. He knew by that that God had determined to destroy him as you shall finde he did indeed ver 27. And though the Iewes had many grieuous sinnes yet you shall find there neuer came any strange and common iudgements vpon them till they grew to this Dan. 9. 6. We would not obey thy seruants the Prophets which spake vnto vs in the Name of the Lord. Verse 11. Therefore the curse is powred vpon vs. Secondly God neuer is so fierce and terrible in his temporall iudgements against any sinners as against those that haue enioyed the best meanes and obstinately neglected and rebelled against them God is very terrible in the assembly of his Saints Psal. 89. 7. Under the whole heauen it hath not beene done as hath beene done vnto Ierusalem Dan 9. 12. Wrath is come vpon them vnto the vttermost 1. Thess. 2. 16. Thirdly and principally in Gods spirituall iudgements we may discerne this 1. Such as wilfully refuse to receiue and embrace the truth when it is reuealed vnto them God is wont to take their iudgement and vnderstanding from them hearing you shall heare and shall not vnderstand and seeing yee shall see and shall not perceiue for this people haue closed thâ—…ir owne eyes Matt. 13. 14 15. Because they receiued not the loue of the truth that they might be saued for this cause God shall send them strong delusion 2. Thess. 2 10 11. 2. Such as vse obstinately to sinne against their conscience God is wont to giue them vp to a reprobate minde and vnto beastly and vile affections Maruaile not therefore to see such as haue had the best meanes if they proue bad to become of all bad men the most profane and vngracious if you see children of most godly parents people that haue liued vnder most faithfull Pastors proue such wonder not It is said of Manasse the sonne of Hezekiah that he wrought more wickedly than all the Amoritâ—…s that had beene before him 2. Kings 21. 11. 3. God hath threatned against some sinners that he will neuer comfort them nor shew mercy on them and consequently not giue them grace to repent which is the grieuousest plague of all plagues the Lord will not spare that man but the anger of the Lord and his iâ—…alousie shall smoake against that man and all the curses that are written in this booke shall lie vpon him Deut. 29. 20. And the cause hereof you shall finde in the former verse to be the presumption and obstinacie in sinning that was in that man See this in Pharaoh Exod. 9. 12. the Lord hardened his heart that he could not repent But what was the cause Exod. 8. 15. 19 32. He had hardened his owne heart and wilfully refused to hearken to the message that was brought him from God or to be humbled and moued with his iudgements The Reasons of the Doctrine are two 1. This obstinacie in sinne argues that sinne hath the full possession of the heart and that men loue it vnfainedly and that is one cause why God hates it so much Psal. 11. 5. The wicked and him that loueth iniquity doth his soule hate And 66. 18. If I regard wickednesse in my heart the Lord will not heare me Our sins are then become our idols and gods these men haue set vp their idols in their hearts Ezek. 14. 3. when we giue diuine honour vnto them 2. It argues a rebellion and proud contempt of God when men will not be reclaimed by his Word Iob 34. 37. He addeth rebellion vnto his sinne And 1. Sam. 15. 23. Rebellion is as the sinne of Witch-craft Yea this obstinacy will bring the heart by little and little into that impardonable sinne that is committed in meere malice against God Therefore when the nature of that sinne is described it is called a sinning wilfully Heb. 10. 26. And Dauid Psal. 19. 13. speakes of presumptuous sin as of the next step to the great transgression The Vse of this Doctrine is both for Exhortation and for Reproofe and for Comfort also We are all to be Exhorted by this Doctrine to take heed of obstinacie in any sinne and to count it a great fauour and grace of God which we should pray for and by all meanes labour to attaine vnto viz. to haue tractable and teachable hearts This is made a note of Gods Elect to receiue the Word gladly Acts 2. 41. and with all readinesse of minde Acts 17. 11. Foure notes we may try this by 1. When in going to heare the word we goe with an open heart willing to learne whatsoeuer God shall teach vs. Acts 10 33. We are all here present before God to heare all things that are commanded thee of God 2. When our reason is so captiuated vnto God that we dare not dispute nor cauill against any truth God hath clearely reuealed vnto vs in his Word seeme it neuer so contrary to our reason and affections Iob 6. 24. Teach me and I will hold my tongue and cause me to vnderstand wherin I haue erred as if he should say Reueale to me by thy Word any thing wherein I haue offended thee and I will lay my hand vpon my mouth I will not dare to reason in the defence of it 3. When we are ready to receiue Gods Word and be informed in his will by any how much soeuer he be our inferiour when we dare not reiect good counsell and admoâ—…ition from any Esay 11. 6. A little childe shall leade them 4. When the Lord hauing reuealed his will vnto vs by any meanes we shew an earnest care and endeauour to obey it Psal. 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart For Reproofe and terrour of all wicked men that liue in these daies of light Esay 33. 14. The sinners in Sion are affraid saith the Prophet And indeed no sinners vnder heauen haue so much cause to feare as the sinners in Sion haue they that haue enioyed the best meanes They cannot pretend ignorance for excuse of their sins all their sinnes will be iudged to be done obstinately and wilfully But two speciall sorts of sinners are reproued here First such as are wilfull and obstinate against the knowledge of the truth Secondly such as are obstinate and willfull against the practice and obedience of the truth Two sorts there be of them that will not know the truth as first they that refuse to heare because they thinke their ignorance will be some aduantage to them their conscience will be the quieter for it And these are like Felix Acts 24. 26. who when he felt his conscience awakened and troubled by Pauls Ministry would heare him no longer But alas this will be no aduantage to
them for first there is light enough in them by nature to condemne them though they neuer heare Sermon as many as haue sinned without the Law shall also perish without the Law Rom. 2. 12. Secondly the knowledge of the Word will not worke vnquietnesse but peace in the heart of them that doe obey it learne of me and yee shall finde rest to your soules Matth. 11. 29. Thirdly wilfull ignorance shall no way lessen but increase thy condemnation The Apostle 2. Pet. 3. 5. speaking of Atheists and Mockers saith This they willingly know not Mat. 10. 15. It shall bee easier for Sodome and Gomorrah than for them that will not heare The second sort of them that will not know the truth are they that can be content to heare but yet will not be perswaded of many truths that haue oft beene clearely taught them out of Gods Word They cannot be perswaded that preaching is the onely ordinary meanes of saluation that we must so precisely rest from our owne labours vpon the Sabbath that a man is bound to frequent euery part of Gods worship both in Church and house that euery master of a family is charged with the soules of his whole family and shall answer for the sinnes that are committed in it These men I would haue to weigh first that it is spoken to the praise of many and noted as a marke of Gods Elect to receiue the Word with all readinesse Acts 17. 11. and the very entrance of Gods Word giueth light vnto them Psal. 119. 130. And the contrary is noted by the Holy Ghost to the dispraise of men that they were long ere they could beleeue ô fooles and slow of heart to beleeue all that the Prophets haue spoken Luke 24. 25. yea it is spoken of as a marke of a reprobate you therefore heare not beleeue not obey not because yee are not of God Ioh. 8. 47. if our Gospell be hidden it is hidden to them that are lost 2. Cor. 4. 3. Consider the true causes of it and they are said to be three First the badnesse and vngraciousnesse of the heart women laden with sinnes and led away with diuers lusts are euer learning and neuer able to come to the knowledge of the truth 2. Tim. 3. 7. Secondly the speciall worke of Sathan the god of this world hath blinded the mindes of them that beleeue not 2. Cor. 4. 4. Thirdly the iust iudgement of God vpon thine owne wilfulnesse as we heard before out of Matth. 13. 14 15. Remember the Doctrine and take heed of sinning wilfully The second sort that I told you were to be reproued by this Doctrine are such as are wilfull and obstinate against the practice and obedience of the truth and of them there are three sorts First such as will not obey the truth when they see it but glory in this that they can giue vs the hearing and yet are not such fooles as to be ruled by vs they said we will not walke therein Ier. 6. 16. as for the word which thou bast spoken to vs in the name of the Lord we will not hearken vnto thee Ier. 44. 16. Secondly such as will not endure particular admonition be it priuate or publicke Thirdly such as will be the worse for admonition sinne taking occasion by the Commandement Rom. 7. 8. And such for the most part are our youths whose outrages are vsually committed in an opposition and contempt to the Word but let them remember these youthfull sins will be heauy and bitter one day thou writest bitter things against me and makest me to possesse the iniquities the punishment of the sinnes of my youth Iob 12. 26. The third Vse of this Doctrine is for the comfort of the faithfull who though they haue many corruptions yet they are able to say that to will is present with them their will and the desire of their heart is set to please the Lord Rom. 7. 18. 20. Lecture the ninetie two Iuly 2. 1611. IOHN IIII. XLVIII IT followeth now that we come to the fourth and last point that I haue told you is to be obserued in this verse in which that we may the better receiue our instruction from it these things are to be marked First our Sauiour chargeth the whole Nation of the Iewes with this sinne of infidelity and saith that this was the common fault of all the Iewes of that age they would not beleeue except they saw signes and wonders Matth. 12. 29. An euill and adulterous generation seeketh a signe 1. Cor. 1. 22. The Iewes require a signe Secondly that our Sauiour purposing to reproue this Ruler for his infidelity and to humble him and to shew him that for that cause he was vnworthy to receiue help from him doth not say Except thou see c. but in the plurall number Except yee see as if he should say If this were thy sinne onely I could the better beare with it but it is the sinne of you all and this he speakes not to extenuate his sinne but to humble him the more Hence then this Doctrine ariseth That the commonnesse of any sinne is no excuse for sinne No man hath cause to make the lesse account of any sinne that he liues in because he seeth it is common and growne into fashion but to feare it the more to be humbled the more for it because of that A plaine proofe of the Doctrine we haue Leuit. 4. from verse 13. to 35. where the Lord prescribing a forme how attonement should be made for all sorts that had sinned of ignorance he requires more solemnity to be vsed and more to be done for the expiation of a sinne that a whole Congregation is guilty of than either for the sinne of any Magistrate or for the sinne of any priuate man whatsoeuer The Reason of the Doctrine is this That the more common sinne is the more God hateth it and the lesse can he beare with it The more there be that doe conspire in sin the more fierce will Gods wrath be vpon them Nothing hastens Gods vengeance vpon sinners more than this as the generality of repentance and ioyning together in the profession of it is of great force to stay Gods wrath as we may see in two famous examples namely in the fast that Israel kept for successe against the Beniamites and in that of the Niuites Iudg. 20. 6. and Ionah 3. 5. so is the generality of sinne of great force to hasten and increase the iudgements of God See the proofe of this in three famous examples of Gods vengeance vpon sinners First in the destruction of the old World marke the story and you shall finde that the generality of sinne then brought that generall floud Gen. 6. 12. Then God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon earth And verse 11. The earth was filled with cruelty The second example is in the destruction of Sodome of that the
respect to my Name that it should not be polluted before the Heathen 2. God hath still a great people in the Land that feare him vnfainedly It is true that in many places he hath not so many as he hath had their numbers decrease very sensibly in sundry places yet hath he still a great people in the Land And this is another chiefe cause why the Lord spares the Land Gods people are a blessing vnto it thou shalt be a blessing Gen. 12. 2. As bad as Potiphars house was Gen. 39. 5. The Lord blessed it for Iosephs sake and the blessing of the Lord was vpon all that he had in the house and in the field Yea as bad as Sodome was if there had been but ten righteous men in it they had saued it Gen. 18. 32. And certainely of our Land it may be said that neither the wisedome of our Counsellors nor the valour of our Souldiers but as Iob 22. 30. The innocent haue deliuered the Iland and it hath beene preserued by the purenesse of their hand 3. There be many of Gods faithfull seruants that pray vnto him feruently day and night and so stand in the gap to keepe out Gods iudgements from the Land It is true fasting and prayer is not so much in vse as of old it was yet still is it vsed by many and this hath great force to keepe away Gods iudgements Psal. 106. 23. The Lord minded to destroy them had not Moses his chosen stood in the breach to turne away his wrath and Exod. 32. 10. the Lord saith vnto Moses Let me alone that my wrath may wax hot against them 1. Euery man the more he sees iniquity to abound the more feruent should he be with God in prayer that so he may be one of those that stand in the gap to turne away his wrath The encrease of sin in the land should increase our feruency in prayer So did it in Moses Exod. 32. 11. and Num. 16. 4. And this the Lord lookes for at the hand of all his people Esay 59. 16. When he saw there was no man he wondered that none would offer himselfe Ezek. 22. 30. I sought for a man among them that should make vp the hedge and stand in the gap before me for the Land that I might not destroy it but I found none And this is the first thing we must doe in such euill times 2. Take so much the more heede to thy selfe that thou be not plucked away with the common errour 2. Pet. 3. 17. and that thy heart be not by little and little drawne to the liking of sin This is pure religion indeed to keepe our selues vnspotted from the world Iam. 1. 27. For it is a maruellous hard thing for a man not to receiue infection where sin is common Experience shewes how hard it is for a man that liues where swearing and drunkennesse or filthy talke or Sabbath breaking are in continuall vse to keepe his heart in the detestation of those sins Yea men shall be apt to thinke a sin to be no sin when he sees it to be in generall vse See the danger of this in two examples Ioseph had learned in Egypt to sweare by the life of Pharaoh Gen. 42. 15. And the Prophet complaines he was a man of vncleane lips because he dwelt among a people of vncleane lips Esay 6. 5. This must therefore cause vs to take the more heed to our soules Ephes. 5. 15 16. Take heed you walke circumspectly not as fooles but as wise redeeming the times because the dayes are euill Men must do in this case as they that liue in London when the plague is very rife they seeke preseruatiues and go not abroad without their Pomanders nor till they haue eaten and drunke some thing that may preserue them The worse the times are and the lesse comfort thou hast in them the neerer shouldst thou draw to God when the Prophet had spoken in the two former verses of the extreme badnesse of the times he liued in see what vse he makes of it therefore will I looke vnto the Lord I will wait vpon the God of my saluation My God will heare me Mich. 7. 7. the worse the places are thou liuest in the more diligently shouldest thou giue thy selfe to reading and hearing and prayer Obadia liuing in Ahabs house made vse of Gods Prophets in priuate 1. King 18. 4. And Daniel while he liued in the Court of Darius was giuen much to secret prayer Dan. 6. 10. They that liue now in such like places and giue themselues neuer the more to praying or reading declare plainely they haue no care of their soules 3. The third duty is that the worse the times are and places we be in the more carefull we should be to preserue others from the common infection Ministers must so much the more vehemently reproue sin by how much the more common it growes to be in the place where they liue Titus 1. 12. The Cretians are alwaies lyars euill beasts c. It is Vitium gentis Therefore vers 13. rebuke them sharply that they may be sound in the Faith Parents and Masters should do in such times as Ioshua did he resolued thus with himselfe but as for me and my house we will serue the Lord Iosh. 24. 15. So one Christian should the rather stirre vp another as they that feared God did Mal. 3. 16. The third and the last Vse of the Doctrine is for comfort and encouragement of the godly that are euery where hated for nothing so much as for this that they will not be content to do as their neighbours do they thinke it strange that yee run not with them into the same excesse of riot speaking euill of you 1. Pet. 4. 4. and good soules they are oft ready to faint and giue ouer an holy course euen for this as euen Elia himselfe was 1. King 19. 10. because they are alone I will therefore giue vnto such some encouragements out of Gods Word to confirme and comfort them against this temptation 1. Remember the Commandement of God so oft giuen to his people in his word to separate themselues from the world and be vnlike to them The Lord instructed me that I should not walke in the way of this people saying Say not yee a confederacy to all them to whom this people shall say A confederacy Esay 8. 11 12. Come out from among them and be ye separate saith the Lord and touch no vncleane thing and I will receiue you and will be a Father vnto you and yee shall be my sonnes and daughters saith the Lord Almighty 2. Cor. 6. 17 18. 2. Remember the necessity that lieth vpon thee that thou must do otherwise than they do or thou must perish Better it is to go to heauen alone and with the ill will of all thy neighbours than to go to Hell with company and with the loue of all men Indeed you should desire their loue and to haue
till the euill day is That no man can tell how long he shall enioy the meanes of grace no man can meet the Bride-groome vnlesse he haue oyle in his lampe and that he cannot haue but of them that sell it Mat. 25. 9. No affliction or sicknesse is able to saue a soule without the Word that made the Prophet say Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Psal. 94. 12. Nay euery Preacher will not serue the turne but he had need to be a rare man that should do good in such a case Iob 33. 23. If there be then a messenger an interpreter one of a thousand he had need haue the tongue of the learned that should know to minister a word in time to him that is wearie Esa 50. 4. And who can assure himself to haue such a man to be with him in his last sicknes They only that haue esteemed the Word in their health may assure themselues to haue it for their comforter in sicknesse But the wicked man that hath despised the ministry of the Word in the dayes of his health and prosperity hath iust cause to feare God will depriue him of the comfort of it in his sicknesse and affliction For so God hath threatned such contemners of his Word Amos 8. 12. They shall wander from sea to sea and frâ—… the North euen to the East shall they run to and fro to seeke the Word of the Lord and shall not find it and Ezek. 7. 25 26 When destruction commeth they shall seeke peace and shall not haue it Calamity shall come vpon calamitie then shall they seek a vision of the Prophet but the law shall perish from the Priest and counsell from the ancient q. d. O then let euery man make his benefit of the means of grace now while he doth enioy them while Gods merchant men are among you make you prouision of oyl for your lamps No man can be sure to haue the like means when he would himselfe 2 Cor. 6. 2 Behold now the accepted time behold now the day of saluation The third reason to perswade men to reconcile themselues to God and to get assurance of their saluation presently in their youth and in their best health is this that though a man were sure he should haue as good means for his instruction and conuersion and comfort in his last sicknesse as he hath now yet he shall find himselfe most vnfit at that time to make his benefit of them Sicknesse and extreme affliction will so dull the mind and make the heart so heauy yea a man shall then haue so many meanes to trouble and distract him as he shall not be able to relish any sweetnesse in the best counsaile that is giuen him in the holiest praiers that are made by him These are the daies which Salomon speakes of Eccl 12. 1. Wherein a man shall say I haue no pleasure in them Remember what case the best of Gods seruants haue beene in in their extreme affliction They haue been vnable to pray they haue been astonied and could not speake Psal. 77. 4. yet thou saist thou wilt then pray They haue beene vnable to relish or profit by the best meanes They harkened not vnto Moses for anguish of spirit Exod. 6. 9. Yea their soules haue refused comfort Psal. 77. 2. and thou saist then thou wilt send for the Preacher and take his counsaile They haue beene oppressed with the burden of their sinnes Dauid saith of himselfe at such a time that his iniquities had taken such hold vpon him as he was not able to looke vp that they were more in number then the haires of his head and that therefore his heart failed him Psal. 40. 12. and thou saiest then thou wilt cast off all thy sins and get assurance of the pardon of them They haue been faine to spend vpon the old stock and to comfort themselues not with that which they haue found in themselues for the present but by calling to mind the good things they knew were in them in former times Iob seeks to recouer his comfort this way as is plaine Chap. 29. 30. 31. and so did Dauid likewise when his spirit was ouerwhelmed within him his heart within him was desolate then he remembred the dayes of old Psal. 143. 4 5. They haue sowne before vnto themselues in righteousnesse as the Prophet speaketh Hos. 10. 12. And all thy hope is in the comfort you shall find then Thou deferrest to sow till that time when thou shouldst reape O foolish man deceiue not thine owne heart any longer do not imagine thou shalt be in better case when sicknesse and extreme affliction shall come than the best of Gods children haue been Whilst thou art now in health get assurance of thy saluation for thou wilt be then vnfit to do it Seeke and lay vp knowledge now for that will be a time of spending thy stock that thou hast gotten not of increasing it Giue thy selfe much to prayer now and get assurance that thou hast the spirit of prayer for then thou wilt be hardly able to do it The fourth Reason to disswade a man from putting off his repentance till sicknesse is this That though he were sure to haue neuer so good meanes of repentance and though sicknesse and griefe it selfe had no force to hinder him from profiting by them yet shall he be vnable to receiue good by them vnlesse the Lord be pleased to worke with them O Lord I know that the way of man is not in himselfe It is not in man that walketh to direct his steps Ier. 10. 23. And euery man that hath wilfully deferred and put off the time of his repentance hath iust cause to feare that God will not then worke with the meanes to doe him good For first as God hath in his counsell set and determined the day of euery mans visitation the iust time and moment of euery mans conuersion which if he passe he shall neuer be conuerted So is euery man to account not the time to come but the present time when God by his Word and Spirit moues him to repent to be his day the time of grace and repentance to him Therefore Heb. 3. 4. this is foure times repeated To day if you will heare his voice Secondly the nature of sinne is to harden the heart and the longer that any sinne is continued in the harder it will make the heart and the more vnable to repent No man that once giues libertie to himselfe in any sinne is able to say Thus far will I go and then I will stay my selfe thus long will I continue in it and then I will repent The longer a man continues in this net and snare the more he shall be intangled in it and with the more difficultie get out the deceitfulnesse of sinne will harden the heart Heb. 3. 13. Thirdly the Lord hath threatned to punish the presumptuous sinner
the professors of Gods truth that they heare nothing they talke of nothing so willingly as they do of the faults of others euen of their brethren Psal. 50. 20. Thou sittest and speakest against thy brother c. There is no talke that men will sit so long at and so willingly as this Pro. 18. 8. The words of a tale-bearer are as flatteries and they goe downe to the bowels of the belly O if the Lord should so gladly pry into all the faults of his seruants as we that are fellow-seruants do into the infirmities one of another who were able to abide it Psal. 130. 3. If thou O Lord shalt streightly marke iniquities O Lord who shall stand Let vs therefore in this also shew our selues the children of our heauenly father that as he doth vnwillingly see the faults of his children hee hath not beheld iniquity in Iacob Num. 23. 21. and passeth by many of their transgressions Micah 7. 18. so let vs learne to do Let vs be loth to see and heare of the infirmities of Gods seruants Thirdly thou must take heed that when his infirmities and faults be such as thou canst not choose but take notice of then that thou despise him not nor reiect him for his infirmities not for errour in iudgement Let not him that eateth despise him that eateth not and let him that eateth not iudge him that eateth Why doest thou iudge thy brother or why doest thou set at nought thy brother Rom. 14. 3. 10. not for infirmities and slips in his life and conuersation Mat. 18. 10. See that yee despise not one of these little ones Where our Sauiour cals the faithfull so neither in respect of their stature as verse 2. nor in respect of their pouerty and contemptible estate in the world but in respect of their many errours and infirmities as is plaine by the comparison he vseth vers 12. It is not lawfull to despise so little and meane a Christian as through his errours and falls is like vnto a stray and lost sheepe And marke our Sauiours reason for this vers 10. Because God despiseth them not but makes great account of them and hath appointed his Angels to guard and attend them yea vers 11. he sent his Sonne into the world chiefly for their sakes therefore must we take heed we despise them not Now it is certaine that many offend this way that take themselues to be right good Christians they that pretend great loue and respect to good men and euen to all them that feare God yet will be found to be despisers of these little ones This will appeare euidently in three things First by the aptnesse that is in Christians to iudge one another If any differ from them in iudgement but euen in the controuersies of our Church about matters of ceremony If we discerne in any professor neuer so little frowardnesse or vnthankfulnesse or pride or such like corruption though both the one and the other do professe the feare of God not in word only but in their whole conuersation straight we are apt to conclude surely he is but a carnall man he is but an hypocrite there is no soundnesse or sincerity of heart in him Now this is a plaine despising of Christs little ones When the Apostle had said Rom. 14. 34. Let not him that eateth despise him that eateth not he adds presently And let not him that eateth not iudge him that eateth for God hath receiued him Who art thou that condemnest another mans seruant he standeth or falleth to his owne master The second signe of this is the aptnesse that is in Christians to estrange themselues one from another in affection in countenance in society for euery small infirmity they discerne one in another This is also a plaine despising of Christs little ones and a spice of that foule sin that the Prophet notes in the hypocrites of his time Esay 65. 5. Which say Stand apart come not neare mee for I am holier then thou Of our Sauiour we reade that though his kinsfolkes and all the company that met at the wedding in Cana of Galile were addicted to the superstitious purifications of the Iewes yet did not he for that their errour in iudgement and practice shunne their company and society Iohn 2. 6. And of the first Christians in the Primitiue Church it is said Acts 2. 42. that as they did ioyne together in the Apostles Doctrine and fellowship and breaking of bread and prayers so they were not strange one to another but maintained a sweet fellowship and society together vers 46. They did eate their meate together with gladnesse and singlenesse of heart And so should we doubtlesse do vpon the same ground Certainly they that are of the same minde in all substantiall points of Religion and are enliued and guided by the same spirit of grace ought not to be strange one vnto another Not loue onely but brotherly kindnesse is required of vs one toward another 2. Peter 1. 7. A third signe of this is the generall neglect of all meanes to reclaime or strengthen a weake brother we are apt to obserue euery fault in a weake brother to dislike him for it to speake of it also to others but neither by prayer to God nor by brotherly admonition will we seeke to reclaime him This is a plaine despising of Christs little ones count him not as an enemie but admonish him as a brother 2. Thess. 3 15. we count him not as a brother but as an enemy whom we refuse to admonish Now because this is so generall a fault and such a fault as greatly hindreth not only the loue that should be among vs and the comfort that Christians might finde in their mutuall society but also the growth of grace and religion in the Church I will therefore shew you out of Gods Word by what meanes euery one of vs may master and sudue this corruption in our selues The first is the consideration of the commandement of God whereby we are so oft and straightly charged to shew our loue and tender respect to Christs little ones We know it is oft made a certaine note of one that is in the state of grace when he can loue the brethren when he can loue a Christian because he is a Christian and he that loueth not his brother abideth in death 1. Iohn 3. 14. Now this is no certaine argument that we loue the brethren when we can loue and esteeme such as excell in grace for so farre forth many a wicked man hath loued Gods seruants Herod himselfe reuerenced and esteemed of Iohn Mar. 6. 20. but therein appeares the truth of our loue when we can loue such a one as we know to be a brother though wee doe see sundry faults and infirmities in him The louing of all the Saints is oft noted for an argument of this true loue Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Marke therefore how oft we are charged with this respect to
as were qualified according to his direction 1 Tim. 3. 5. And surely if we knew our Masters disposition well we would all be as forward and desirous to thrust our selues into his seruice as they were for one houre that we haue been wont to spend in his seruice we would willingly spend three Yea the more time our calling would permit vs to spend in his seruice the happier would we count our selues according to that Psal. 84. 4. Blessed are they that dwell in thy house they will be alwaies praising thee Consider therefore and thinke oft for thy encouragement of the gracious disposition of thy Lord and Master and that in these foure points First he standeth not so much vpon our actions as vpon our affections though we be able to do very little yet if he discerne in vs an vnfained desire to do well he is ready to accept vs Is there be first a willing mind it is accepted 2 Cor. 8. 12. He accepteth the will as the deed Because Abraham was willing and ready to haue offered vp his son in sacrifice to God the Holy Ghost saith of him that he did offer him vp Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla that for his life they laid down their own necks Rom. 16. 4. Secondly he much more esteemeth of this vnfained desire of our heart to do better than if we could do any thing neuer so well when he seeth vs willing and sorry that we can do no better The Apostle praiseth the Macedonians for this that their will exceeded their ability 2 Cor. 8. 3. So doth he the Corinthians that they had begun before not onely to doe but also to be willing and forward a yeare agoe 2 Cor. 8. 10. Thirdly if he see our heart set and resolued to do his will in any duty he hath enioyned vs he will be ready to helpe vs and make that easie to vs which was full of difficulty and impossibility before Draw nigh to God and he will draw nigh to you Iam. 4. 8. Arise and be doing and the Lord shall be with thee 1 Chron. 22. 16. Deale couragiously and the Lord shall be with the good 2 Chro. 19. 11. Fourthly with how much the more labour and difficulty he findeth we haue serued him in any duty and by how many the more tentations and lets we haue striuen against in doing of it by so much the more acceptable shall our seruice be vnto him God is not vnrighteous to forget your worke and labour of loue Heb. 6. 10. And who would not be glad to serue such a Master The third and last encouragement that this Doctrine yeeldeth to the godly is this that it may cause them to sing at their worke and to take much comfort euen in the poorest seruice they are able to do vnto God A wonderfull thing it is to see how little ioy men take in good duties and the true cause of it is this that they are apt to doubt when they do any good duty they do it not well nor in that manner as they ought and if they espie any infi mitie and corruption of the flesh that mixeth it selfe with thâ—…â—…orke of the spirit in any good action they haue done though they haue striuen against it and grieued sor it they are straight apt to thinke that God will iudge of their worke according to that corruption and reiect it True it is and cannot be denied but that the godly may finde cause enough in themselues to be humbled euen for their best actions when they haue performed them and to cry with Nehemiah Remember O my God concerning this and spare me according to the greatnesse of thy mercy Neh. 13. 22. and they haue also cause of feare before they vndertake them nay it is not possible we should do any good duty well vnlesse we do it in feare None of vs can preach well vnlesse we vndertake this businesse with feare least we should not do it well and approue our selues to God in it Paul professeth of himselfe that he was in the exercise of his Ministry among the Corinthians with them in weakenesse and in feare and in much trembling 1 Cor. 2. 3. None of you can heare well vnlesse you come with feare and reuerence vnlesse ye be humbled at the Lords feet to receiue his word Deut. 33. 3. Paul praiseth the Corinthians for this and saith Titus ioyed much to see it in them that they receiued the doctrine and Ministry of Titus with feare and trembling 2 Cor. 7. 15. In a word we cannot pray or do any other religious duty well vnlesse we vndertake it in feare lest we should not performe it as we ought Serue the Lord with feare Psal. 2. 11. Let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Heb. 12. 28. Nay we cannot conscionably and well performe any duty in our Christian conuersation vnlesse we do it in feare Seruants must obey their masters with feare and trembling Ephes. 6. 5. Yet as there must be in vs this feare rising from the apprehension of the Lords holinesse and our owne great insufficiency to do any good dutie so must there be in vs ioy and gladnesse of heart rising from the consideration of the Lords goodnesse and readinesse to take in good part the poore seruice we do vnto him There must be in vs in euery seruice we doe vnto God these two contrary affections feare in respect of our owne vnworthinesse and insufficiencie ioy and gladnesse of heart in respect of the gracious disposition of the Master whom we do seruice vnto This is that the Prophet meaneth Psal. 2. 11. Serue the Lord with feare and reioyce with trembling We should come with chearefull and glad hearts to his seruice Serue the Lord with gladnesse come before his presence with singing enter into his gates with thanksgiuing and into his courts with praise be thankefull vnto him and blesse his name For the Lord is good his mercy is euerlasting and his truth endureth vnto all generations Psal. 100. 2 4 5. and so should we depart from it And three Reasons there be may moue vs to do so 1 He will not straightly marke but passe by and pardon many infirmities in our seruice we do to him with vpright hearts Who is a God like vnto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for euer because he delighteth in mercy Mic. 7. 18. If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared I wait for the Lord my soule doth wait and I trust in his word Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption Psal. 130. 3 4 5 7. 2 He doth not exact of vs that we vtterly banish all corruption so as it may not dwell in vs
but onely that we should not suffer it to reigne in vs Rom 6. 12. 3 He not onely accepteth and taketh in good part the poorest seruice we doe to him notwithstanding our corruptions and frailties but euen delighteth and taketh great pleasure in them Cant. 2. 14. He accounteth all our good workes as the fruit of the Vine Esa. 5. 4. Yea it cannot choose but be so for Christ casteth of his odours into them and so presenteth them to his Father Reu. 8. 3. Lecture the hundredth Septemb. 10. 1611. IOHN IIII. L. IT followeth now that we come to the third and last Vse that is to be made of the former Doctrine and that is to exhort euery man that for as much as the Lord hath such gracious respect to all his seruants in whom he doth discerne truth and vprightnesse of heart he will beare much with them and accept of them and their seruices notwithstanding all their infirmities that therefore we would euery one of vs labour by diligent triall and examination of our selues to finde that there is this truth and vprightnesse in our hearts Now to stirre vp my selfe and you all to this care let vs consider these three things First the blessed estate and condition of that man who is sound and vpright in heart Secondly the dangerous estate of the man that is an hypocrite and hath a false heart Thirdly the difficulty of discerning the vprightnesse of the heart and putting a difference between him that is an hypocrite and him that is vpright in heart And for the first the man that knoweth his heart void of hypocrisie though he haue many weaknesses and frailties may be sure that he is Gods child and may be out of doubt that he is in Gods fauour and that nothing shall euer be able to separate him from the loue of God It is oft said the Lord valueth and esteemeth of euery mans actions according to the heart they proceed from Ier. 17. 10. I the Lord search the heart and trie the reines euen to giue euery one according to his waies 1 Reg. 8. 39. Be mercifull and doe and giue to euery man according to all his waies as thou knowest his heart He accepteth Abels sacrifice not Cains Abrahams laughing not Sarah's Maries question not Zacharies esteemeth more of a cup of cold water that one giueth than of many thousands that another giueth of the widowes two mites more than of all that the rich men cast into the treasurie Luke 21. 3 4. And when the Holy Ghost speaketh thus his meaning is to say God esteemeth euery man according to that grace he discerneth in him the man that hath any sauing grace in him he acknowledgeth for his owne and the words and actions that proceed from his grace and spirit he will accept of In this respect they that haue receiued the Spirit of God are said to haue the Lords marke Ezek. 9. 4. and the Lords seale vpon them Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit called the beholding of the heart the respecting of the heart Surely because the heart is the chiefe and most proper seat of Gods grace and of the spirit of regeneration in euery man the seed of God is sowne in the furrowes of the heart 1 Ioh. 3. 9. Therefore also is the regenerate part called oft the inner man Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart 1 Pet. 3. 4. Now as God esteemeth of euery mans actions according to that heart and inward grace it proceedeth from so yet he esteemeth men not so much according to the measure and quantity of grace they haue as according to the truth and soundnesse of grace that he discerneth in them and this is a comfortable point if it be well considered If a man haue any one grace in him in truth and soundnes though it be but one though that one be exceeding small and weake as that little spark in the smoking flaxe and you know a very little spark will make flaxe to smoke Mat. 12. 20. he may be sure he is the child of God Mark therefore how oft this is spoken of as the most infallible note of Gods child Ioh. 1. 47. Behold indeed an Israelite saith Christ of Nathaniel in whom is no guile Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity But how shall we know this happy man whose sinnes are forgiuen he addeth and in whose spirit there is no guile And Ver. 11. Be glad ye righteous and reioyce in the Lord Yes but who is righteous If none may reioyce but those that are righteous what are we the better therefore he expounds himself in the next words and be ioyfull all ye that are vpright in heart Heare what a prayer the Prophet maketh Psal. 125. 4. Do good vnto those that be good and to them that are vpright in heart See the Lords answer to that prayer Esa. 63. 8. He said Surely they are my people children that will not lie So I was their Sauiour Marke what comfort the poore seruants of God haue found in this Remember now O Lord I be seeth thee how I haue walked before thee in truth and with a perfect heart Esa. 38. 3. Now on the other side consider the dangerous and fearfull condition of euery hypocrite of euery man who hath a false and vnsound heart for let such a one liue neuer so ciuilly before men yea let him perform neuer so good duties and such as God commandeth yet 1. He doth but lose his labour God accepteth nothing that he doth as it is said of Amazia 2 Chro. 25. 2. He did that which was right in the sight of the Lord but not with a sound heart 2. His state shal be fearfull in the life to come as well as the state of the vilest liuer Mat. 24. 51 God will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth 3. When God doth by affliction awaken his conscience and discouer to him the vnsoundnes of his heart he hath vsually as little comfort as hope in God he is wont to be as much ouerwhelmed with terrors and anguish of heart as the most prophane and lewd man in the world Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule and 36. 13 14. Hypocrites in heart increase the wrath for they call not when he bindeth them their soule dieth in youth and their life among the whore-mongers The third and last Reason that may moue vs to examine our hearts well and try whether there be any truth and soundnesse in them is in consideration of the great difficulty that there is in discerning the vprightnesse of the heart for first the heart of man is exceeding deceitfull Ier. 17. 9. There is indeed an hypocrisie and falsnesse of heart which is not vnknowne but
the regenerate saith Iohn 5. 19. We know that we are of God that is borne of God as is plaine by the former Verse This then being so that a regenerate man may certainly know he hath soundnesse of grace in him let vs consider how and by what notes we may know it And because if a man haue any one grace in him in truth and soundnesse he may be certaine that his heart is vpright and that he is truly regenerate I will therefore insist onely vpon foure graces by which we may make triall of the soundnesse of our owne hearts sufficiently and those foure are these 1. Knowledge 2. Repentance and forsaking of sinne 3. Obedience and practice of good duties 4. Faith and confidence in the mercy of God First then euery regenerate man hath a sanctified knowledge and vnderstanding of the will of God reuealed in his Word and the man that hath any measure of sanctified knowledge doubtlesse hath a good heart This is the first worke of grace and the foundation of all the rest The new man is renewed in knowledge saith the Apostle Col. 3. 10. without that there is no vprightnes nor grace in the heart When the Wise-man had said Pro. 19. 1. Better is the poore man that walks in his vprightnesse than the foole that abuseth his lips he adds Ver. 2. For without knowledge the mind is not good or is destitute of goodnes And this is said to be the first and chief work of the ministry of the Word to open the eys of men and to bring them from darknes vnto light from the power of Sathan vnto God till mine eyes be opened and they be turned from darknesse to light they remaine still vnder the power of Sathan Acts 26. 18. and Psal. 36. 10. Extend thy louing kindnesse to them that know thee and thy righteousnesse to them that are vpright in heart He that saith he hath a good heart towards God and hath no knowledge cares not for it or he that praiseth such and such men for good men that haue no knowledge of the Word is a lyar and the truth is not in him Quest. But may a man conclude thus I haue knowledge therefore I haue grace and an vpright heart Answ. No for many a naturall man and hypocrite haue attained to a great measure of knowledge the Apostle saith of the hypocriticall Iews Rom. 2. 18. Thou knowest his will and allowest the things that are excellent in that thou art instructed by the Law And v. 20. Which hast the forme of knowledge and of the truth in the Law As if he should say thou art exercised in and acquainted with the whole body of Religion set down in the Law And He. 6. 4. of such hypocrites as may fall into the impardonable sin he saith They may be enlightened But the knowledge of the naturall man and of the regenerate do differ in these points First the man that hath sauing knowledge is willing and desirous to know the whole will of God reuealed in his Word as Act. 10. 33. We are present here before God to heare all things that are commanded thee of God yet chiefly those things that are most necessary and profitable and that do most concerne his own practice he is most desirous to heare and learne As it is noted as a speciall fruit of grace in the poore Publicans and Souldiers that came to heare Iohn euery one desired to heare what they should do Luk. 3. 10 12 14. Yea he is willing to heare that part of the Word that makes most against him he likes that Preacher best that with most plainnesse and power discouereth and rebuketh his sinnes so he do it by the Word of the Lord. As it is said of Eli that though he saw iust cause to think that the message Samuel had to deliuer was much against him yet he chargeth him 1 Sam. 3. 17. God do so to thee and more also if thou hide any thing from me of all that the Lord hath said vnto thee On the contrary side the naturall man though he may busie himself in seeking the knowledge of some points that minister questions rather than godly edifying which is in saith as the Apostle speaketh 1 Tim. 1. 4. is vnwilling and affraid to know some parts of Gods truth such as he hath conceiued a preiudice against such as touch himself in particular at such he winks with his eyes as our Sauiour saith Mat. 13. 15. Esa. 30. 10. He saith vnto the Seer See not such truths as these though they offer themselues neuer so clearely in thy Text and to the Prophets Prophesie not vnto vs right things I may not stand to apply euery particular note vnto you do it your selues if ye desire to know the vprightnes of your own harts examine your knowledge by this first note Secondly the regenerate man seeks the knowledge of God with no other intent but that he may practice that he knowes and direct his life by it Psal. 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart 1 Peter 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby On the other side the naturall man seekes knowledge onely for knowledge and speculation sake or that he may maintaine talk with it as occasion shall serue Ezek. 33. 31. My people sit before thee and heare thy words but they will not do them Thirdly the regenerate man is apt to approue of Gods truth when it is reuealed vnto him and to belieue and receiue it Indeed he may be ignorant of many truths and may oppose them for a time euen when the meanes are vsed to reueale them vnto him but he is able to discerne the truth from erour when both are laid before him how soeuer he did not see it before Ioh. 10. 4 5. The sheepe follow him for they know his voice and they will not follow a stranger but they flie from him for they know not the voice of a stranger And of the Noble Bereans it is said Acts 17 11. That they receiued the word with all readinesse And in this respect the Apostle saith that the Lords intent in suffering heresies to spring vp in his Church was That they that were approued among them and had sound hearts might be knowne 1 Cor. 11. 19. Therefore the Apostle speakes so fearefully of the Iewes for not receiuing the truth when it was clearely manifested vnto them Hearing ye shall heare and shall not vnderstand and seeing ye shall see and not perceiue for the heart of this people is waxed grosse and their eares are dull of hearing and their eyes haue they closed lest they should see with their eyes and heare with their eares and vnderstand with their hearts and I should heale them Acts 28. 26 27. On the other side the naturall man though he haue much knowledge and excellent gifts yet is he of a corrupt mind and
vnsound iudgement in some cleare and manifest truths or other full of reasoning and oppositions against it 1 Tim. 6. 5. If any consent not to the wholsome words of the Lord Iesus Christ and vseth vaine disputations he knoweth nothing saith the Apostle his mind is corrupt and destitute of truth Fourthly the knowledge of a regenerate man may be discerned by this It hath power to reforme and rule his heart and workes in him a care of practice and obedience Luke 8. 15. They that with an honest and good heart beare the word keepe it and bring forth fruits with patience 1 Iohn 2. 3 4. Hereby we are sure we know him if we keepe his commandements he that saith I know him and keepes not his commandements is a lyar Esa. 2. 3. He shall teach vs his wayes and we will walke in his paths Yea sanctified knowledge makes a man strong to resist and stand against tentation The feare of the Lord that is wisdome and to depart from euill is vnderstanding Iob 28 28. Prou. 24. 5. A wise man is strong for a man of vnderstanding increaseth his strength He that can say as Psal. 17. 4. By the word of thy lips I haue kept me from the path of the destroyer is a happy man he knowes the truth with a sauing knowledge On the contrary side the naturall mans knowledge swimmeth in his braine and hath no power in his heart It is said of the sonnes of Eli They were wicked men and knew not the Lord 1 Sam. 2. 12. They had no iot of sanctified knowledge in them Fiftly and lastly the regenerate man though he find himselfe wanting sometimes in these properties of sanctified knowledge yet feeles he this ignorance and bewailes it and what measure of knowledge soeuer he hath attained to he satisfieth not himselfe in it but the more he knowes the more he desires to increase in knowledge This you shall see in Dauid Open thou mine eyes that I may behold wondrous things out of thy law teach me thy statutes make me to vnderstand the way of thy precepts Psalme 119. 18 26 27. On the other side the naturall man is well perswaded of his owne knowledge thinkes he knowes enough and is full Woe be to you that are full Luke 6. 25. The second grace wherein I told you we were to make triall of the soundnesse of our hearts is Repentance by which I mean in this place onely the forsaking of sinne Now there is no one grace in soundnesse and vprightnesse in that mans heart that hath not vnfainedly repented and forsaken his sinnes Acts 11. 18. Then hath God also to the Gentiles granted repentance vnto life Vnlesse we can be able to say These and these sinnes I know I haue left surely we haue not repented Wee were sometimes foolish disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuy hatefull and hating one another Tit. 3. 3. And the man that hath vnfainedly repented and forsaken his sins doubtlesse hath an vpright heart Thus saith Dauid of himselfe Psal. 18. 23. I was vpright before him and kept my selfe from mine iniquity for he that hath repented is iustified and hath his sins forgiuen him Act. 5. 31. Christ is called a Prince and Sauiour to giue repentance and forgiuenes of sins If yan man shall aske May not some naturall men forsake and leaue the sins they haue liued in I answer Yes Peter speakes of some temporaries and hypocrites that had escaped the filthinesse of the world 2. Pet. 2. 20. and our Sauiour of one that had the vncleane spirit cast out of him and his house swept and garnished Matth. 12. 44. But these differences there be betwixt the repentance of the regenerate and naturall man 1. The regenerate man forsakes sin of conscience to God euen because he knoweth God hath forbidden it is offended and dishonoured by it as his sorrow for sin is according to God 2. Cor. 79. so is his forsaking of sin also 2. Cor. 7. 10. Yea his forsaking of his sin growes though not only yet chiefly from the knowledge he hath of Gods mercy and from the loue he beares to God for his goodnesse he forsakes his euill way and returnes to the Lord out of this hope and perswasion that he will haue mercy vpon him and that our God will abundantly pardon Esay 55. 7. He feares the Lord and his goodnesse Hos. 3. 5. The grace of God that bringeth saluation the Gospell which makes knowne to vs Gods loue in Christ hath taught him to denie vngodlinesse and worldly lusts Tit. 2. 11 12. On the other side the hypocrite forsakes his sins or rather seemes so to do first for that he wants meanes to follow them as of old or secondly no occasion is offered to shew his corruption in thirdly or out of respect he hath to his credit with men fourthly or out of the apprehension of Gods wrath only 2. The regenerate man forsakes not one or two but all knowne sins Why then there is no man regenerate will you say For in many things we sinne all Iames 2. 3. But my meaning is though he cannot shake off euery sin yet there is no knowne sin that willingly he giueth liberty to himselfe in be it small or great when once it is discouered to him to be a sin he makes a conscience of it as Daniel did of defiling himselfe with the Kings meat Dan. 1. 8. he kept Gods law and his conscience to obey it as the apple of his eye which the least more will offend Pro. 7. 2. This is called precisenesse and foolish nicenesse I grant that it is indeed a note of an hypocrite to be precise and strict in small matters and make no conscience of grosse sins to tithe miâ—…t and cummin and to neglect the weightyer points of the law to streine at a gnat and to swallow a cammell Mat. 23. 23 24. yet he that shall say of the least sin Tush that is nothing If I neuer do worse I shall do well enough doubtlesse that man hath no soundnes in his heart Iames 2. 10 11. Whosoeuer shall keepe the whole Law yet faile in one point is guilty of all For he that said Thou shalt not commit adultery said also Thou shalt not kill The least sin committed wilfully and presumptuously becomes dangerous and damnable the soule that dâ—…th ought presumptuously shall be cut off from among his people as the man was by Gods expresse commandement that had in that sort but gathered a few sticks vpon the Sabbath day Num. 15. 30. 32. On the other side no naturall man or hypocrite euer made conscience of all sin but either he hath some one sin that is his beloued sin which he will not part with as Herod had Mar. 6. 20. or of many sins which he counts small he makes no conscience at all but euen despiseth his waies in them as Salomon speaketh Pro. 19. 16. 3. The regenerate man though he slip often yet
themselues when they can discerne no more In which case this Doctrine is very comfortable and vsefull vnto them Obiect This Doctrine I like well will many a one say that hates Religion with all his heart I thanke God I haue beene able to do some good yea more than many of your professors and therefore I know I haue more grace and a better heart than they Yea we know how the Papists boast against our Religion and all that professe it We are more deuout and zealous in prayer say they we are much more aboundant in fasting almes-deeds and other good works than you and therfore also we haue more grace than you Answ. But to these I answer First all this may be very true and would to God it were not too true of many that professe the truth But know you many hypocrites and naturall men haue been able to do such workes as outwardly and in appearance haue been very good as I shewed you in sundrie particulars the last day but one Yea they haue beene able herein to compare with and euen to excell many a good Christian. Esau seemed outwardly to seeke the blessing with far more deuotion and zeale than Iacob he cryed much louder and shed many more teares for it than Iacob did Gen. 27. 34. 38. And Ahab in outward shew was much more humbled for his sin than Hezekia was 1. King 21. 27. He rent his clothes and put sackcloth vpon him and fasted and lay in sackcloth and you shall finde none of all this in the repentance of Hezekiah Esay 38. 2 3. And the Pharisee could say and I doubt not but he said truly that he both fasted more and was outwardly a farre iuster man in his dealings with men than the Publican was Luke 18. 12. But none of all these workes were good in Gods sight neither can any naturall man do any good worke that is good in Gods sight their best workes are but beautifull sins though they be oft highly esteemed among men they are abomination in the sight of God Luke 16. 15. I will therefore shew you out of Gods Word sundry manifest differences betweene the good workes of the regenerate and of the naturall man And these differences we will obserue First in the matter of their workes the things wherein they shew their obedience vnto God Secondly in the manner how these good workes are done and performed by them In the matter of their workes I will obserue vnto you three notable differences The regenerate man makes conscience onely of such workes counts them onely good workes as God hath in his Word commanded such onely as may be called Iohn 6. 28. the workes of God and not of men To count nothing a good worke but onely that which God hath ordained for vs to walke in as the Apostle speakes Ephes. 2. 10. To make no conscience of any thing but onely of that that God hath prescribed in his Word is a singular note of an vpright heart This we shall finde Psalme 119. 1. Blessed are those that are vpright in their way and walke in the law of the Lord. As if he should say So shall you know them that are vpright in their way Thus Iob comforteth himselfe and proueth the vprightnesse of his owne heart Iob 23. 10. But he knoweth my way and trieth me and I shall come forth like the Gold how proues he that verse 11. My foot hath followed his steps his way haue I kept On the other side this is made the note of an hypocrite to put holinesse in or make conscience of such things as God neuer commanded Mar. 7. 6 7. Christ calls them hypocrites that made conscience of the Iewish purifyings though that were an old and generall custome because it was but a commandement of men a tradition of men This proues all Papists to be Hypocrites many of their chiefe good workes that they put most holinesse in are such as God neuer commanded Nay there is no naturall man vnder heauen that makes this reckoning of the word or that doth thus cleaue vnto it First he makes the custome and example and commandement of men the chiefe rule of his conscience Secondly he doth in many things that that is good in his owne eyes Let vs therefore tric our obedience by this first note The second note of difference is this The regenerate man makes conscience of euery duty God hath in his Word commanded euery commandement hath a diuine authoritie in his heart him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. This is noted of Zachary and Elizabeth Luke 1. 6. That they walked in all the commandements and ordinances of the Lord blamelesse Gods childe is willing to be directed by his Word in all things euen in the least not in matters of godlinesse only and in our duties towards God and of righteousnesse in all our duties towards men but euen in matters of sobriety also and in the moderating of our selues in the vse of all such things as are neither expresly commanded nor forbidden by God Tit. 2. 12. This we shall also find is made an infallible marke of an vpright heart Obserue this in Dauids prayer 1. Chron. 29. 19. Giue to Salomon my son a perfect heart to keepe thy commandements thy testimonies and thy statutes to do all things Neither our meat nor recreations nor the labours and affaires of our calling are sanctified vnto vs vnlesse we vse them according to the word 1. Tim. 4. 5. And we finde what conscience our Sauiour made euen of a matter of circumstance in the Ceremoniall Law namely touching the iust time when the Passeouer was to be celebrated True it is that a regenerate man may and doth oft faile in many duties God requireth but he maketh conscience of euery duty the vnfained desire and indeauour of his heart is to keepe euery commandement of God to obey God in one thing as well as in another This was Dauids comfort and assurance Psalme 119. 6. Then shall I not bee confounded when I haue respect vnto all thy commandements Iohn 15. 14. Yee are my friends if yee doe whatsoeuer I command you Now there was neuer any hypocrite or naturall man that was able to go thus farre but either he seemes to make conscience of the second Table and neglects the first or he seemes very deuout in the duties of the first and is vnconscionable in the second many commandements in the Word haue no authority at all in his heart I might instance against many of you in that one mentioned aboue all things my brethren sweare not Iames 5. 12. and against many others of you in other commandements of God Thus was the hypocrisie of Iehu and Herod descried though both of them went very farre If we looke into Iehu's story we shall see cause to thinke that surely he was a good man For first he was immediately chosen by God to be King 2. Kings 9. 3.
to another as is plaine verse 10. feruent in spirit seruing the Lord. And exhorting Seruants to their duties to Infidell Masters he saith Colos. 3. 24. Yee serue the Lord Christ. True it is an intent and desire to please God in that we doe is not sufficient to argue a sound and sanctified heart vnlesse it be guided by knowledge the wretched Iewes euen in contradicting and persecuting Christ and his Gospell had the zeale of God Rom. 10. 2. and without knowledge the minde and intent of a mans heart cannot bee good Pro. 19. 2. But yet this is a singular and certaine note of an vpright heart when in doing the duties which he knowes God in his Word hath commanded the intent of his heart is onely to please and honour God thereby and nothing else This is made the touch-stone to trie the sincerity and vprightnesse of the Magistrates heart by Psal. 101. 1. I will sing mercy and iudgement to thee O Lord will I sing As if he should say That shall be the marke that I will aime at in all that I do both in my works of mercy and of iustice also So Christ makes this the touch-stone to trie the vprightnesse of the Ministers heart by Iohn 7. 18. He that seeketh his glory that sent him the same is true and there is no vnrighteousnesse in him So Paul labouring to restraine the faithfull from condemning their brethren that differed from them in practise about indifferent things giues this reason Iudge them not for they do that they doe with an vpright heart How proues he that Why saith he Rom. 14. 6. he that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the Lord for he giueth God thankes and he that eateth not eateth not to the Lord and giueth God thankes Why but may some say how could he that obserued the day and abstained from eating do it to the Lord viz. to please and obey the Lord when the Lord now since the death of Christ required no such thing of him I answer he knew God had in his law required him to doe so and he knew not that God had abrogated that law This ignorance God passed by and had respect to this vprightnesse of his heart notwithstanding it In this respect of all workes those will yeeld a man greatest comfort and assurance of the vprightnesse of his heart wherein there is least danger of hauing any other respect but onely to the Lord as first of all liberality that which is shewed to the poore Eccles. 11. 1. Cast thy bread vpon the waters for thou shalt finde it after many daies Luke 14. 13 14. When thou makest a feast call the poore maimed lame blinde and thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust So secondly of all loue and kindnesse that is the surest signe of grace which we shew to our enemies and to such Christians as are poore and in whom we see sundry infirmities Matth. 5. 44 45. I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you that you may bee that is may be knowne to be the children of your father which is in heauen and Mat. 10. 42. Whosoeuer shall giue to one of these little ones to drinke a cup of cold water only in the name of a Disciple verily I say vnto you he shall not lose his reward So thirdly of all duties of piety domesticall duties will yeeld a man more assurance of his sincerity than publique Psal. 101. 2. I will walke in my house with a perfect heart and secret more than domesticall Matth. 6. 6. But when thou prayest enter into thy chamber and when thou hast shut thy doore pray vnto thy father which seeth in secret and thy father that seeth in secret shall reward thee openly Zac. 12. 12 13. The land shall bewaile euery family apart the family of the house of Dauid Nathan Leui Shimei apart and their wiues apart O that the time would permit me to stand vpon the application of this point but I cannot doe it you must doe it your selues By this note trie thine own heart in all the duties thou performest to men in all the duties of thy calling but specially in the duties of Gods seruice aske thine owne heart that question which Christ asked Andrew and his fellow when they first followed him Iohn 1. 38. What seeke yee Dost thou that which thou dost in obedience to him is the intent and purpose of thy heart to please and honour him Surely the least duty thou dost so will yeeld thee both comfort and reward also Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serue the Lord Christ. A man may doe the thing God would haue him doe and yet be plagued for it because he doth not serue the Lord in it Baasha is threatned for killing Ieroboam 1. Kings 16. 7. and yet it is said 1. Kings 14. 14. the Lord stirred him vp to do it he did execute and fulfill the Lords will And certainly so shall it be with many a Preacher and hearer they do the duties God would haue them do but they serue not God in them No naturall man can serue God in any good thing he doth his eye is not directed toward the Lord but he looks asquint hath by-respects to his credit or profit or pleasure or merit he seekes himselfe in euery thing he doth euen in the most religious duties Thus God chargeth the hypocrites Zach. 7. 5. When yee fasted and mourned in the fifth and seuenth moneth euen those seuenty yeares did yee fast vnto me euen vnto me He repeates this as if he should say This was that that was wanting in your Fasts Yea but you will say cannot a man haue any soundnesse of grace in his heart vnlesse he haue this sincere and single respect to God in euery thing that he doth This is a hard saying will many a poore Christian thinke I answer that the best cannot wholly free himselfe from selfe-loue and ouermuch respect to himselfe not onely in the duties of his calling but euen in Gods worship Yet this he hath First though in sundry particular actions he faile yet ordinarily and in the course of his life he hath this respect to God and this is a blessed signe of grace when our walking and our course of life and conuersation is not after the flesh but after the spirit Rom. 8. 1. Secondly in his minde he consents to this that he should thus doe and his conscience checks him if he do it not and euen in this Paul himselfe found great comfort that in his minde he serued the law of God Rom. 7. 25. Thirdly the desire and endeauour of his
hath promised to them that loue him and 2. 5. Hath not God chosen the poore of this world rich in faith and heires of the Kingdome which hee hath promised to them that loue him Yea the regenerate man loues the Lord euen then when he correcteth and woundeth him euen then would he not for any thing doe ought that might offend God he desires aboue all things to be reconciled to him and to please him hee bewailes the losse of his fauour So that euen when he is in the greatest affliction of minde hee may be said to bee sicke of loue Canticles 2. 5. his loue to God is the chiefe cause of his sorrow and anguish And his loue appeares in this he serues God willingly and desirously yea his will and desire is aboue his ability 2. Cor. 8. 3. he loues Gods Word he delights in the law of the Lord in his inner man Rom. 7. 22. thy commandements are my delights Psal. 119. 143. he loues his seruants by this wee know we are translated from death to life because wee loue the brethren 1. Iohn 3. 14. Yea this loue he beares to God is the roote of all his obedience His obedience proceeds rather and more from loue than from feare Deut. 7. 9. He keepes couenant and mercy to them that loue him and keepe his commandements Which sentence you shall find repeated twice in the very same words Neh. 1. 5. Dan. 9. 4. his loue to God is that that makes him carefull to keepe his commandements His loue to men also growes from this root 1. Iohn 5. 2. By this we know that wee loue the children of God when wee loue God Heb. 6. 10. God is not vnrighteous to forget your loue which yee haue shewed toward his Name in that yee haue ministred to the Saints and still doe minister Yea euen his feare of God proceeds of loue Hos. 3. 5. They shall seeke the Lord their God and feare him and his goodnesse And for the second branch this loue of the regenerate man growes from faith euen from the assurance he hath of Gods loue to him in Christ. 1. Tim. 1. 5. The end of the commandement is charity out of a pure heart and of a good conscience and of Faith vnfained 1. Ioh. 4. 19. We loue him because he loued vs first But what loue is that he speakes of The naturall man may pretend he loues God because God loued him first as Acts 14. 17. He hath done vs good and giuen vs raine from heauen and fruitfull seasons and filled our hearts with food and gladnesse But if a man know no further loue of God than that haue no better fruit of Gods loue than that he can neuer be able soundly to loue the Lord till he know God hath loued him in Christ he can neuer be soundly perswaded of Gods loue nor soundly loue the Lord againe This is the loue that Iohn meanes in that place when he saith 1. Iohn 5. 19. We loue him because he loued vs first as is plaine verse 10. Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes And 1. Iohn 3. 16. Hereby perceiue we the loue of God because he laid downe his life for vs. So Luke 7. 47. Her sins which were many are forgiuen for shee loued much And euery one that can finde this loue in him to God and that the seruice he doth to God he doth it of loue may be sure his heart is vpright in him 1. Cor. 8. 3. If any man loue God the same is knowne of him Thus our Sauiour seekes to recouer and comfort Peter making knowne to him the vprightnesse of his heart by this and to proue vnto him that though he fell fearefully ye he fell not totally Iohn 21. 15. Louest thou me louest thou mee as if he should say Remember that though thou seemedst euen to hate me by denying me yet thou louest me still On the other side no hypocrite or naturall man doth that he doth of loue specially not out of such a loue as growes from Faith vnfained It is euident that for the most part all his obedience growes from feare What good duety soeuer they doe wherein they haue any respect to God they vse to doe it of feare and not of loue Psalme 78. 34. When hee slew them they sought him and they returned and sought God early And what things soeuer he seemes to doe of loue to God it is but a counterfeit and vnsound loue for first he loues not Gods Word but hates it Iohn 3. 19 20. He loueth darkenesse rather than light because his deeds are euill euery one that doth euill hateth the light 1. Iohn 2. 5. Hee that keepeth his word in him is the loue of God perfect indeed hereby we know that we are in him Secondly he loues not Gods seruants but hates them Iohn 15. 19. Because yee are not of the world but I haue chosen you out of the world therefore the world hateth you Thirdly he hath no faith nor assurance of Gods loue to him in Christ. Ephes. 2. 12. Yee were at that time without Christ and were alienated from the common-wealth of Israel and were strangers from the couenant of promise and had no hope and were without God in the world Lecture the hundred and fiue October 15. 1611. IOHN IIII. L. IT remaineth â—…ow that we come to the fourth and last note of difference that may be obserued betweene the obedience of the regenerate and naturall man in the manner of performing good duties And that is this The regenerate man is constant in his obedience to God This we shall finde is a chiefe and one of the most certaine and sensible notes of an vpright heart For there is scarce any one good thing that is in Gods childe but it may seeme to be in the hypocrite saue onely this We will therefore shew first that in euery regenerate man this may be found secondly that it can be found in none other The first is plaine Pro. 10. 25. The righteous is an euerlasting foundation he is no changling You shall see this constancy of his estate first in the grace of regeneration it selfe for the nature and essentiall property of it is to be constant and thus it may be discerned and knowne The spirit of regeneration is like vnto that holy fire that came downe from Heauen and was kept in the Sanctuary that neuer went out Leuit. 6. 12 13. If euer a man had grace he can neuer lose it It is called therefore an immortall seede 1. Pet. 1. 23. The good part that shall neuer be taken away from him that hath once receiued it Luke 10. 42. An euerlasting name that shall not be put out Esay 56. 5. Secondly in the fruits and effects of it Psal. 92. 13 14. Such as be planted in the house of the Lord shall bring forth fruit in their age And thus shall those good
thy statutes alway euen vnto the end The second is in Paul Phil. 3. 12. One thing I doe as if he should say this is the chiefe thing I haue to comfort my selfe in I forget that that is behind endeuour my selfe to that which is before Thirdly he liues in feare lest he should fall away before his death and hauing begun in the spirit should end in the flesh Ier. 32. 40. I will put my feare in their hearts that they shall not depart from mee Fourthly he desires to continue vnder the meanes of grace Psal. 27. 4. One thing I haue desired of the Lord and that I will require that I may dwell in the house of the Lord all the daies of my life And whosoeuer is thus constant and carefull to perseuere may be certaine of the soundnesse and vprightnesse of his heart No naturall man euer was so Iohn 8. 31. If ye continue in my Word ye are verily my Disciples Psal. 106. 3. Blessed are they that keepe iudgement and doe righteousnesse at all times Pro. 28. 14. Happy is the man that feareth alway It is said of Caleb he had another spirit than the rest of the spies Num. 14. 24. and the reason is there giuen but more plainely Iosh. 14 9. because he followed the Lord constantly He that serues God constantly certainely hath another spirit in him than euer any naturall man could attaine vnto And thus haue we finished the examination of the three first graces which I propounded and wherein I said I would obserue the difference betwixt the good things that are in the regenerate man and those that seeme to be in the naturall man I haue shewed you the difference betweene them in their knowledge in their repentance and in their obedience vnto God It followeth now that we proceed to the fourth and last namely to the faith and confidence that they haue in the mercy of God First then euery regenerate man hath saith No one grace no goodnesse at all can be in that mans heart in soundnesse and vprightnesse that wants a liuely faith that is not in some measure truly assured of Gods fauour to him in Christ. For that is the roote of all sauing graces Acts 5. 9. It purifieth the heart and 26 18. it sanctifieth him that hath it And on the other side the man that hath any measure of true faith though it be very weake doubtlesse hath a sound and vpright heart This is plaine in the words of Hanani the Prophet to Asa 2. Chron. 16. 9. The eyes of the Lord behold all the earth to shew himselfe strong with them that are of a perfect heart towards him But whom meanes he by them that are of a perfect heart Surely such as rest vpon him as you shall see in the former verse But herein also many a naturall man and hypocrite seemes to match the childe of God yea to exceed him much He saith he hath a strong faith and is as fully perswaded of Gods fauour as any other man Ier. 3. 4. Didst thou not still cry vnto me saith the Lord to the wicked hypocrite Thou art my father and the guide of my youth And Micah 3. 11. Yet they will leane vpon God and say Is not the Lord amongst vs no euill can come to vs. Yea he may liue and dye in a strong perswasion that he is in Gods fauour How then shall we be able will you say to distinguish betweene the true faith of the regenerate and the false and vaine presumption of the naturall man Foure sensible and plaine notes of difference I will giue you out of Gods Word betweene the true faith of the regenerate man and the seeming faith of him that hath no grace in his heart The first is from the meanes whereby it is wrought in a man For the faith of the regenerate is wrought in him by the Ministry of the Word of God and is increased and nourished by it and by the other good meanes of grace which God hath ordained First by the preaching of the Law his heart is humbled and prepared Iohn Baptist by his ministry was to prepare the way for Christ Marke 1. 2. Secondly by the preaching of the Gospell his heart is comforted Rom. 10. 17. Faith comes by hearing Esay 57. 19. I create the fruit of the lips to be peace Art thou then able to say thy faith was wrought in thee by the Ministry of the Word it wrought in thee first the spirit of bondage and then the spirit of adoption Rom. 8. 15. and thou findest it cherished and made more liuely and strong when thou doest diligently and conscionably attend vpon Gods ordinance in hearing reading praying and receiuing of the Lords Supper then hast thou cause to iudge that thy assurance is indeed the faith of Gods Elect against which the gates of hell shall neuer be able to preuaile On the other side if thou neuer foundest any such power or comfort in the Word but thy assurance hath growne with thee euen from the womb thou wert neuer of other mind thou thankest God neither the ministry of the law did euer work in thy heart any sound and lasting humiliation nor the ministry of the Gospell any great comfort thou carest not for the ministry of the Word nor findest any relish in any religious exercise but wonderest at their folly that make such reckoning of them then be thou assured that thy confidence is but presumption and not faith The second difference is in the grounds on which their faith is founded The third in the measure and degrees of it The fourth and last in the fruits and effects of it But for these three last notes I must referre the Reader to the 76 Lecture where I haue handled them at large THE HVNDRED AND SIXTH LECTVRE ON OCTOBER XXII MDCXI IOHN IIII. L. And the man belieued the word that Iesus had spoken vnto him and he went his way WE haue already heard that from the beginning of the 46. Verse to the end of this Chapter the Euangelist doth set downe the History of the second miracle that our Sauiour wrought in Galile in curing the sonne of a certaine Ruler And that the History stands vpon foure parts First the occasion that was offered to Christ to do this miracle Uers. 46 47. Secondly the manner how Christ wrought this miracle Uerse 48 49. and the beginning of this Uerse Thirdly the fruit and effect of this miracle Fourthly and lastly the conclusion of the story The two first parts we haue already finished and are now to proceed to the third namely to the fruit and effect of this miracle which beginneth in the words I haue now read vnto you and lasteth to the end of the 53. Verse And in this part there be three principall things to be considered First the beginning of the faith and conuersion of this Ruler in these words of the 50 Verse And the man belieued the words that Iesus had spoken vnto him and
went his way Secondly the meanes whereby this faith that was begun in him was confirmed and increased in Verse 51 52. and part of 53. Thirdly the confirmation and stablishment which he receiued in his faith by these means and the fruit whereby he declared it in the latter end of the 53 Verse Now for the first it is said that the man belieued the word that Iesus had spoken vnto him and to declare that he did so indeed he gaue ouer importuning him any more and went his way It may seeme somewhat strange if we mark it well to see so great and sudden a change wrought in this great man Euen now he was of that mind that he would not belieue vnlesse he might see signes and wonders now he belieues Christs bare word though he did see nothing at all done Before he thought Christ could do his sonne no good vnlesse he would go downe to him to see him and pray ouer him or touch him and vse some solemne ceremony about him now he belieueth his sonne is recouered though Christ did none of all these but onely spake the word And if we enquire into the causes of it we shall find them to be principally two the first in the Lord the other in himselfe First the Lords gracious pleasure was the cause of this who worketh mans conuersion when and by what means it pleaseth him Ioh. 3. 8. The wind bloweth where it listeth and who had appointed this to be the time of this Noblemans conuersion and this word of Christ to be the means whereby it should be wrought This should make vs carefull to be constant hearers of the Word For first some point of great importance may be taught in one Sermon which haply we shall not heare againe in an hundred Secondly though at all times Gods Elect may profit by their hearing yet hath God his times and moments determined with himselfe wherein he will work with his Word more mightily than at other times And who can tell which is the Sermon that God hath appointed to do him most good by We should therfore frequent Sermons as good husbands do their faires and markets and prouident Merchants the times of the Royall Exchange that no opportunity of a good bargaine may escape them Secondly his heart was well prepared to receiue good by Christ both by that hand of God that was vpon him in the sicknesse of his sonne and also by that reuerend and good opinion he had conceiued of Christ by that that he had heard or seene of him before he esteemed him to be a great Prophet one that was able and willing to do him good And this reuerend opinion he had conceiued of him made him willing as great as he was to come himselfe to him so great a way Now by these meanes his heart was much better prepared and made fit to giue credit vnto that that Christ should say vnto him than otherwise it would haue been From this first point then we haue this Doctrine to learne That It is a matter of great vse and necessity for our profiting by the Word to come to it with a heart that is rightly prepared The man that brings to the Word a prepared heart shall receiue more good by once hearing of it than another shall do at many times True it is that many a man hath receiued some good by the Word felt himself much moued by it that yet hath come to it without a due preparation as not only Agrippa that was almost caught Act. 26. 28. but euen Foelix also Pauls ministry wrought mightily vpon his heart it made him to quake and tremble Act. 24. 26. and Herod though doubtles his heart was neuer well prepared when he came to heare Iohn yet can it not be denied but he receiued much good by hearing him he heard him gladly and reformed his life in many things by hearing of him Mar. 6. 20. Yea many haue felt a diuine power in the Ministry of the Word as haue come to it with very bad hearts such were those officers that were sent to apprehend our Sauiour Iohn 7. 46. Yea sometimes God hath so farre forth glorified his power in this his owne ordinance as he hath wrought thereby euen the effectuall conuersion of some that haue come to it without all good preparation of heart as the Athenians which heard Paul Act. 17. first with what hearts they came to heare him it is plaine Ver. 18. Some said what will this babler say and the best of them heard him onely out of a desire to heare newes Vers. 21. and yet see how God wrought by that Sermon in the hearts of sundry of them Vers. 34. Howbeit certaine men claue to Paul and belieued among whom also was Denis Areopagita and a woman named Damaris and other with them And vpon these experiments it were much to be wished that all men euen the wickedest would be brought to heare yea though they came but by occasion or as intending some other thing yea though they came euen with an euill intent to carp or to mock yet I would they would come Possibly they might be caught though they came euen with such hearts Yea it were to be wished that such as can by no other meanes be drawne to heare might euen be compelled and forced to it by Authority Iosiah is commended for this 2 Chro. 34. 33. That he compelled all that were found in Israel to serue the Lord and if you looke into Ieremy and others that prophecied in Iosiahs time you shall find there was many a notorious lewd man in Israel in those dayes And if there be any part of Gods seruice that men may and ought to be compelled vnto certainly it is rather this than any other therefore euen the excommunicate persons by the ancient Canons of the Church were allowed to come to the Sermon It is therefore a great errour in any to imagine that it is to no purpose to vrge such and such to come to Church because they think they are either so sottish or so lewd that they can receiue no good by comming and therefore it matters not whether they come or no. But though all this be so as you haue heard yet first this is a singular helpe and furtherance to our profiting by the Word to come to it with a prepared heart secondly and where God meanes his Word shall prosper to worke sauing grace there he prepares the hearts of men to receiue it thirdly neither doth it ordinarily preuaile to worke true faith and sound conuersion but in a prepared heart The former examples are very rare Marke this therefore in the course God hath beene wont to keepe in the conuersion of men either by his miracles and strange works or by his corrections or by the terrours of the Law he hath been wont to fit the hearts of his elect to receiue the Gospell Acts 5. 14. The number of them that belieued in the Lord both of men
cast off by vnfained repentance all our knowne sinnes before we come In this respect the wisdome of the Church is to be commended in beginning our publike worship with a holy and good confession of sins it were to be wished that men would make more conscience to ioyne with the congregation in it and to do it with feeling and vnderstanding hearts than the most do This is that that was signified by putting off the shoes and washing of the clothes Exo. 3. 5 and 19. 10. and is more plainly taught I am 1. 21. Lay apart all filthinesse and superfluitie of naughtinesse and receiue with meeknesse the ingrafted word In this respect it is worthy to be obserued that Ezek. 23. 38 39. the Lord notes this for a circumstance that greatly aggrauated their whoredomes and murders That they came the same day into Gods Sanctuary And what maruell is it then that so many receiue no profit but hurt rather by the Word being guilty of hainous sinnes they come to Gods house without the least motion of remorse for them or purpose to forsake them Yea many come on the Lords day to Gods house hauing spent the greatest part of the night before some in drunkennesse some in gaming and other disorders We must labour to bring our hearts to a religious feare of the Maiesty of God with whom we haue to deale and in whose presence we are to appeare in a speciall sort Set thy selfe as in Gods presence and that will keepe thy heart from wandring Acts 10. 33. We are all here present before God saith Cornelius to heare all things that are commanded thee of God That which Salomon vseth as a reason to restraine men from rashnes and irreuerence in prayer serues as fitly to restraine from rashnesse and irreuerence in hearing for reuerence is as well required when God speakes to vs as when we speake to God Eccl. 5. 1. Be not rash with thy mouth nor let thy heart be hasty to vtter a thing before God for God is in the heauens and thou art on the earth This feare of God rising from the apprehension of his glorious presence is a singular means to prepare the heart to heare well Thus God prepared Abraham Gen. 15. 12. A fearefull darknesse fell vpon him first and then the Lord deliuered to him the word of promise Serue the Lord with feare Psal. 2. 11. and 5. 7. I will come to thy house in the multitude of thy mercies and in thy feare will I worship toward thy holy Temple No maruell then though many profit so little both in their comming into Gods house and sitting in it The very triall of their countenance testifieth against them as Esa. 3. 9. that there is no feare nor reuerence of Gods presence in their hearts Thou must rid thy heart of all preiudice and hard conceit of him thou art to heare and labour to be well perswaded of thy Teacher This hath great force to further our profiting by that we heare This was that that made Herod himselfe not onely to heare Iohn gladly but also to practise many things he taught Mar. 6. 20. This made Paul so earnest in protesting his loue and declaring his affection to them he wrote to that he might winne them thereby to haue a good opinion of him because he knew how much this would auaile to their profiting by his Doctrine See how many words he vseth to perswade both the Romanes and Corinthians of this in the beginning of his Epistles vnto them Rom. 1. 8 15. 1 Cor. 1. 4 8. This made him so earnest with the faithfull in that exhortation And we beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you and esteeme them very highly in loue for their works sake 1 Thess. 5. 12 13. We must bring with vs an appetite euen an earnest desire to profit by that we shall heare As new borne babes desire the sincere milke of the Word 1 Pet. 2. 2. This will greatly further our profiting for the Lord vseth to fill the hungry with good things and to send the rich empty away Luke 1. 53. We must bring with vs an honest heart euen a sincere purpose and resolution to obey the Word in all things and to learne to know the will of God to no other end but that we may direct our liues according to it resoluing as Esay 2. 3. Come ye and let vs go vp to the mountaine of the Lord and he will teach vs his wayes and we will walke in his paths And as Psal. 119. 34. I will obserue thy Law with my whole heart Such shall be sure to profit If any man will do his will he shall know of the Doctrine whether it be of God Ioh. 7. 17. What man is he that feareth the Lord him shall he teach in the way that he shall choose Psal. 25. 12. We must vse to pray before we come We must Pro. 2. 3. call vnto God for knowledge and cry for vnderstanding Verse 5. Then shall we vnderstand the feare of the Lord and find the knowledge of God And the reason is added Uer. 6. For the Lord giueth wisdome out of his mouth commeth knowledge and vnderstanding As if he should say it comes not out of the mouth of the excellentest man that thou canst heare it comes from the Lord onely and therefore thou must seek to him for it THE HVNDRED AND SEVENTH LECTVRE ON OCTOBER XXIX MDCXI IOHN IIII. LI LII LIII And as he was now going downe his seruants met him and told him saying Thy sonne liueth Then enquired he of them the houre when he began to amend and they said vnto him Yesterday at the seuenth houre the Feuer left him So the father knew that it was at the same houre in the which Iesus said vnto him Thy sonne liueth and himselfe belieued and his whole house WE haue already heard that from the beginning of the 46 Uerse to the end of this Chapter the Euangelist doth set downe the History of the second miracle that Christ wrought in Galile in curing of the sonne of a certaine Ruler And that the History stands vpon foure parts First the occasion that was offered vnto Christ to do this miracle Uers. 46 47 Secondly the manner how Christ wrought this miracle Vers. 48 49. and the beginning of the 50. Thirdly the fruit and effect of this miracle from the latter end of the 50 Verse to the end of the 53. Fourthly the conclusion of the story in the 54 Uerse And in the fruit and effect of this miracle which is the third part of the story we haue heard there be three principall things to be obserued First the beginning of the faith and conuersion of this Ruler in the words of the 50 Verse And the man belieued the word that Iesus had spoken vnto him and went his way Secondly the means whereby this faith that was begun in him was
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.
edifying which is in faith 1. Tim. 1. 4. 2. You must moue them with a desire and purpose to be resolued and to yeeld to the truth when it is reuealed vnto you not like Ahab who enquired of many of his Prophets whether he ought to goe vp to Ramoth Gilead but was resolued 〈◊〉 â—…nd say they what they list what he woâ—… do 2. Chro. 18. 5. or tâ—…e womâ—…â—…ntioned which will neuer be resoâ—… or setled euer learning 〈◊〉 neâ—… able to come to the knowledge of the trâ—… 〈◊〉 â—…m 3. 7. Of such Questionists it is said Mar. 8. 12. Christ sighed deeply in 〈◊〉 â—…t and said Why doth this generation seeke a signe 3. You must moue questions and talke of religâ—… 〈◊〉 great reuerence not profanely in a merry and iesting vain 2. Tim. 2. 〈◊〉 Stay profane and vaine bablings for they encrease vnto more vngodlinesse 4. Questions of religion must not be handled in â—…on in heate of contention as when men seeke their owne praise and to get the victory one of another The Apostle 1. Tim. 6. 4. condemnes questions and strife of words whereof comes enuie strife railing and euill surmising The second Vse of the Doctrine is to exhort vs to vse this meanes also for the confirmation of our Faith euen the obseruing of Gods works and the experiments we may therein finde of the truth of his holy Word It is good for vs to this end to obserue Gods dealing toward others See what a notable vse the Lord saith he knew Abraham would make of his iudgement on Sodome I know him that he will command his children and his houshold after him and they shall keepe the way of the Lord to do iustice and iudgement Gen. 18. 19. But specially it is good to obserue how God hath made good and confirmed his Word to thee euen in thine owne experience 1. His promises by blessing thee while thou hast walked carefully and conscionably before him answering thy prayers c. To this purpose belongs that exhortation Psal. 34. 8. O taste and see that the Lord is good Labour to be able to say as Psal. 119. 56. This I had because I kept thy precepts and verse 65. Thou hast dealt well with thy seruant according vnto thy word 2. His threats by crossing and correcting thee when thou hast swerued from his waies that thou maist also be able to say as Psal. 119. 71. It is good for me that I haue beene afflicted that I might learne thy statutes 3. Generally the truth of euery part of his word that thou maist as Rom. 12. 2. Proue what is that good that acceptable and perfect will of God and say of it from thine owne experience as Psal. 19. 10. that it is more to be desired than gold â—…ea than much fine gold sweeter also than hony and the hony combe What man is there that might not oft obserue some such experiments in himselfe And how great is the benefit we might reape by obseruing them FINIS Mar. 1. 14. Ver. 1. Ver 3. Luke 3. 1. Mat. 10. 5 6. Mat. 15. 34. Luk. 9. 52. Ver. 4. Ver. 6. Ver. 7. Ver. 8. Doct. 1. Reason 1. 2. 3. 4. Vse Doct. 2. Ob. 1. Answ. Ob. 2. Answ. Ob. 3. Answ. Ob. 4. Answ. Reason 1. 2. 3. Use 1. 2. Doct. 3. Reason 1. 2. 3. Use 1. 2. 3. Obiect Answ. Doct. 4. 2. Vse 1 2 3 Reason Use 1. Application 2. Application Vse 3. Application Doct. 6. Reason 1. 2. Application 2 3. Doct. 1. Reason 1. 2. Vse 3. Doct. 2. Use 1. Remedies against our distrust in God when means are wanting 2. 3. 2. Obiect Answ. Doct. 3. Reason Use 1. 2. 3. Doct. 1. Reason Use. Doct. 2. Reason 1. 2. Vse Doct. 3. Obiect 1. Answ. Obiect 2. Answ. 〈◊〉 Reason Vse 1. 2. 3. 4. Doct. 4. 1. 2. 3. 4. Reason 1. 2. 3. 3. Doct. Obiect Answ. 2. Use 1. 2. Doct. 1. Reason Obiect Answ. Use. 1. 2. Doct. 2. Reason 1. 2. Vse 2. Doct. Reason Vse 1. 1. Resp. Preser 1. 2 Preseru 1. 1. 2. 3. Answ. 1. 2. 3. 4. 5. Doct. 4. 1. 2. 3. 4. Reason Vse 1. 2. 3. 1. 2. Doct. 1. Reason 1. 2. Use. Doct. 2. Reason Use. 1. 1. 2. 3. Vse Quest. 1. Quest. 2. Quest. 3. Quest. 4. Quest. 5. Doct. 3. Reason Vse 2. Doct. 4. Reason 1. 2. 3. 4. Vse 2. 3. 4. 5. Use 2. Lect. 26. 1. 2. 3. 1. 2. 3. 1. 2. 3. 3. Doct. 5. Reason Use 1. 2. Doct. 6. Reason Use 1. Doct. 1. Reas. 1. Reas. 2. Use 1. 2. 3. Doct. 2. Reason 1. 2. 3. 4. Use 1. 1. 2. 3. 4. Use 3. Quest. Answ. Doct. 3. Reason 1. 2. Use 1. 2. Applica Use 2. Doct. 4. Reason 1. Vse Doct. 1. Reason 1. Vse Use 1. 2. Doct. 6. Quest. 1. Answ. Quest. 2. Answ. Quest. 3. Answ. Reason 1. 2. 3. Use 1. Obiect 1. Answ. Obiect 2. Answ. Use 2. Use 3. Doct. 7. Reason Use 1. Vse 2. Use 3. Vse 4. Doct. 1. Reas. 1. Reas. 2. Vse Doct. 2. Quest. 1. Answ. Quest. 2. 2. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Obiect Answ. Obiect Answ. Quest. 6. Answ. Reas. 1. Obiect Answ. Reas. 2. Obiect Answ. Use 2. 2. 3. Quest. 1. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Doct. 1. Reasons 1. 2. Use 1. 2. Doct. 2. Obiect 1. Answ. Reas. 1. 2. 3. Use. 2. 3. Doctrine Reas. 1. 2. 3. Vse 1. Obiect Answ. Obiect Answ. Use 2. Use 3. Doct. 1. Reas. 1. 2. Use 1. Doct. 2. Reas. 1. 3. Use 1. 〈◊〉 Doct. 3. Reas. 1. Reas. 2. Vse 1. Vse 2. Doct. 4. Reas. 1. Reas. 2. Reas. 3. Use 1. Vse 2. Doct. 1. Reasons Use 1. Use 2. Use 3. Reason Use 1. Obiect Answ. Vse 2. Doct. 3. Reasons Use 1. Use 2. Vse 3. Doct. 2. Doct. Reason Use 1. 2. 3. 4. Doct. 〈◊〉 Reasons Vse 3. Obseru Doct. 2. Reason 1. 2. 3. Vse 1. 2. 1. Prop. 2. Prop. Use 〈◊〉 2. Use 1. 2. See Lect. 54. CautioÌ„s Lect. 54. 2. 3. 4. Use 1. 5. Use. 6. Use 1. 2. Doct. 〈◊〉 Reason Use 1. 2. 3. 4. Doct. 2. Reason Vse 2. Doct. 3. Reasons Vse 1. 2. Doct. 4. Reasons Lect. 28. Vse Doct. 5. Reasons Vse Use for Ministers Reason Doct. 1. Reasons Use. Doct. 2. Reasons Vse 1. 2. 1. Exhortation 2. Reproofe Doct. 3. Reas. 1. Vse Doct. Use 1. Doct. 1. Reason Vse 2. Quest. 1. Quest. 2. 2. 3. Doct. 1. Doct. 2. Reas. 1. Reas. 2. Reas. 3. Vse 1. 2. 3. 5. Vse 2. Vse 3. Reason Use 1. Vse 2. Doct. Reason Vse Quest. Answ. Doct. 1. Reas. 1. 2. 3. Application 2. 1. 2. 3. 4. Doct. 2. Reason 1. 2. 3. 4. Use. 1. 2. 4. Doct. 3. Reason Doct. 4. Reason Use 1. Doct. 5. Reas. 1. Vse 2. Doct. 1. Reas. Vse 2. 1. 2. 3. Doct. 2. Vse 1. 2. 3. Doct. 3. Reason Meanes to attaine to patience 1. 2. 3. 4. 5. 6. Use 2. Application 2. 3. 4. 5. 6. Doct. 1. Reason 1. 2. 3. Vse 1. Vse 2. Doct. 2. Reas. 1. Vse Use 2. Application Doct. 3. Vse 2. 3. Doct. 4. Reason Vse 1. 2. 3. Doct. 5. Reason Vse 1. 3. Use 2. Obiect Answ. Use 3. 1. 2. 3. Doct. 1. Vse 1. 1. Obiect Answ. Application 2. Application 3. Application 1. 2. 3. 4. 2. 3. 4. 5. Doct. 1. Reason 1. 2. 3. Vse 1. 2. 3. Doct. 3. Reas. 1. 2. Use. 1. 3. 1. 2. 3. Knowledge Repentance 3. ObedieÌ„se 1. 2. 3. Note 1. Note 3. 1. 2. Note 4. Obiect 1. Answ. Obiect 2. Answ. Doct. 1. Reas. 1. Vse 1. Vse 2. 1. 2. 3. 4. 5. 6. Doct. 1. Reason 1 2. 3. 4. 5. Vse 1. Use 2. Doct. 2. Reas. 1. 2. Vse 1. Vse 2.
and 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
God then for him that is vtterly irreligious and profane Therefore the Lord condemnes the very Atheist because he did not pray Psal. 14. 4. 2. The wicked by the seruice he doth to God doth oft obtaine freedome from temporall iudgements that otherwise would fall vpon him and gets temporall rewards 1. King 21. 29. Ahab did so 3. Many a wicked man by comming into Gods House yea euen when he hath come with a wicked intent hath beene effectually called as the vnbeleeuer that Paul speakes of 1. Cor. 14. 25 26. And those messengers that were sent to apprehend Christ Iohn 7. 46. In which three respects it may be thought good policy for the wicked man to pray and heare and serue God 4. No sinne that any man hath liued in in former time can make his prayers or seruice euer a whit the lesse acceptable to God if he doe now repent the Publican vpon his vnfained humiliation and repentance went home iustified Luke 18. 13 14. So that this Doctrine tends not to the terror and discomfite of any the most notorious sinner that is penitent but to the impenitent sinner to the man that continues in sinne it is indeed a fearefull doctrine and if it be not fearefull now being vttered by a weake man yet it will certainely be fearefull to thee when the Lord shall charge it vpon thy conscience God regards not any seruice thou doest to him nay he would not haue thee to doe him any seruice nay he abhorres whatsoeuer seruice comes from thee Lecture the two and fortieth February 20. 1609. ANd thus haue I finished the first Reason that our Sauiour here bringeth for the confirmation of this Doctrine his second Reason is this God is a Spirit Now in this second Reason we must consider first the meaning of the words then the force they haue to conclude that for which Christ alledgeth them First then we must not take these words as a perfect definition of the nature of God For that that is here spoken of God agreeth also to the Angels and to the soule of man The Angels are spirits Psal. 104. 4. He maketh thâ—… 〈◊〉 his messengers and Heb. 〈◊〉 14. Are they not all ministring spirits The soule of man also is a spirit Eccles 12. 7. The spirit shall returne to God who gaue it Aâ—…s 7. 59. Lord Iesus receiue my spirit But because of all the creatures God hath made these doe most fully and liuely resemble the diuine nature it hath pleased the Lord hauing respect therein to the weakenesse and shallownesse of our capacity to call himselfe a Spirit both here and in other places of the holy Scripture 2. Cor. 3. 17. The Lord is a Spirit Heb. 9. 14 Christs God-head is called the eternall Spirit 1. As they are immortall so the Lord is immortall yea he onely hath immortality 1. Tim. 6. 16. of himselfe 2. As they are wise and vnderstanding natures so the Lord is of himselfe infinite in wisedome In which respect he is called God onely wise 1. Tim. 1. 17. 3. As they are simple inuisible incorporeall not hauing 〈◊〉 mixture nor consisting of any corporall substance And therefore 〈◊〉 â—…oues himselfe after his Resurrection not to be a spirit by this reason 〈◊〉 〈◊〉 Behold my hands and my feet handle mee and see for a spirit 〈◊〉 〈◊〉 â—…d bones as yee see me haue so is the Lord and in this respect principally is the Lord called a Spirit in this place because he is not a visible sensible corporall but a spirituall nature Now for the force that is in this reason to conclude that for which Christ bringeth it the true worshippers must worship the Father in spirit and truth not with a ceremoniall and outward worship because God is a Spirit The force I say of this reason is euident His worship must be answerable to his owne nature Such as himselfe is such must the worshippers be that he delighteth in According to the Prouerbe like will haue like like master like man Such as a mans owne disposition is such he desireth they should be that serue him Dauid had no better an argument to prooue that he did vnfainedly feare God then this that all his delight was in godly men Psal. 16. 3. Specially that his care was to seeke out such to serue him as feared God Psal. 101. 1. Mine eyes shall bee to the faithfull in the land that they may dwell with me he that walketh in a perfect way he shall serue mee This reason the Lord oft vseth Leuit. 19. 2. Yee shall bee holy for I the Lord your God am holy As if hee should say because you are my seruants my people you must frame your selues to my disposition and seeke to be like me The Lord therefore being a Spirit himselfe sets his eye vpon the spirit and heart of man to see how he is serued there 1. Samuel 16. 7. The Lord looketh not as a man looketh for man looketh on the outward appearance but the Lord looketh on the heart His delight is to haue seruice done to him with the spirit and heart Behold thou desirest truth in the inward parts saith Dauid Psalme 51. 6. Let the adorning of a Christian saith the Apostle 1. Pet. 3. 4. bee the hidden man of the heart in that which is not corruptible euen the ornament of a meeke and quiet spirit which is in the sight of God of great price So that he that thinketh a ceremoniall and bodily worship will content the Lord doth iudge erroniously of his nature and indeed maketh an Idol and a false God of him But it may bee obiected that there seemeth to bee no consequence in this Reason the true worshippers must now after Christs Ascention worship God in a more spirituall manner then they haue done vnder the Law because God is a Spirit for God was a Spirit then also as well as now To this I answer that it is true indeed and therefore he alwaies required to be worshipped in spirit for euen to them vnder the Law it was said Deuteronomie 10. 16. Circumcise the fore-skin of your hearts and Hosea 6. 6. I desired mercy and not sacrifice and the knowledge of God more then burnt offerings But as the Lord hath more cleerely reuealed himselfe now to bee a Spirit to be of a spirituall nature then he did vnder the Law so hee requireth spirituall worship of his people now more then he did vnder the Law Then God reuealed himselfe to his people in many sensible apparitions visions and voices hauing respect therein to the infirmity of his Church while she was in her child-hood We know the Lord appeared to Abraham in the body of a man and talked familiarly with him as one friend doth with another Gen. 18. 28. And in a vision to Ezekiel he appeared in the similitude of a man sitting vpon a throne Ezek. 1. 26. So with an audible and sensible voice he deliuered the Law vnto his people Deut. 5. 26.
and women grew more and more Marke the reason Verse 11 12. By his fearfull iudgements on Ananias and Saphira and sundry other strange miracles wrought by the Apostles God had prepared the hearts of men notably to the receiuing of the Gospell Acts 12. 24. The Word of God grew and multiplied Mark the reason Ver. 23. By a strange iudgement on proud Herod God had prepared mens hearts Act. 19. 10. The Word of God grew mightily and preuailed See the reason Ver. 11. 17. By the wonderfull miracles Paul wrought and the strange iudgements that befell the sonnes of Sceua for counterfeiting of them a maruellous feare came vpon them all in those parts and thus were they prepared to receiue the Word For the second we haue Iob 33. 23. If there be then an Interpreter As if he should say Then there will be great hope of doing good And for the third we haue Act. 2. 41. The same day there were added to them about three thousand soules Marke the reason Ver. 37. They were pricked in their heart with that which Peter had said And this is Gods vsuall course he sends Iohn Baptist before Christ to preach the Law Why Mar. 1. 2 3. To prepare the hearts of men to receiue Christ. And as the Word seldome preuailes at first to the conuersion of men till the heart be prepared to receiue it so it is certaine that it seldome preuailes to confirme and increase grace vnlesse men come to it with prepared hearts As in prayer it makes much to a mans comfort to prepare himselfe to it so is it also in this duty When the people of God were to receiue the Law God commanded they should prepare themselues to receiue it Exod. 19. 10. Goe to the People and sanctifie them to day and to morrow and let them wash their clothes and be ready on the third day Yea when Samuel offered a sacrifice vnto the Lord at Bethlehem 1 Sam. 16. 5. He sanctified lesse and his sonnes before he called them to it And it is noted as the best thing that was in Iehoshaphat 2 Chron. 19. 3. That he prepared his heart to seeke God The reason of the doctrine is That our hearts are ordinarily profane and vnfit to deale with holy things naturally they are so and by dealing with worldly things they are made so more and more Act. 10. 14. Common and vncleane are made all one Mar. 7. 2 Common hands are vncleane hands and certainly of our thoughts and affections it may more truly be said take them as they are commonly and they are vncleane and profane We must striue to haue other than our ordinary and common thoughts and affections when we are to deale with God or els we shall go about to sow good seed among thornes Ier. 4. 8. Yea worse than so for it is not onely the losse of the seed but the losse of our selues also There must be a proportion kept betweene the vessell and the wine or els both will be lost Luke 5. 37 38. New wine must be put into new vessels so both are preserued Men vse to wash the cups that are to receiue their drinke and the dishes that are to receiue their meat but they haue more need to cleanse and sanctifie their hearts that are to receiue the Word For first the heart is fowler than any cup or vessell can be The heart of man is desperately wicked Ier. 17. 9. Secondly put a cleane thing into an vncleane vessell and it will receiue pollution by it If one that is vncleane touch any of these shall it be vncleane and the Priest answered and said it shall be vncleane Hag. 2. 13. Thirdly the honesty and vprightnesse of the heart giues the price and worth to euery good duty we performe and accordingly God doth esteeme of it Our hearts are like Instruments euer out of tune we must either euery time that we go to serue God take some paines to set them in tune or we shall neuer make good musicke in the eares of God That made Dauid say Psal. 57. 7 8. Mine heart is prepared O Lord mine heart is prepared I will sing and giue praise awake my tongue awake violl and harpe I will awake early The first vse of this Doctrine is to exhort vs not to despise or neglect the Lords preparations When God hath by any meanes fitted after a speciall manner and prepared thy heart vnto his seruice take the time neglect not the opportunity for then shalt thou be able to serue God with more fruit and comfort than at another time strike while the Iron is hot Iames 5. 13. Is any afflicted let him pray Is any merrie let him sing So when God by his corrections hath softned and humbled thy heart then giue thy selfe to reading and meditation of the Word thou shalt profit more by it then a great deale than at another time Psal. 119. 92. Except thy Law had beene my delight I should haue perished in mine affliction He found doubtlesse more sweetnesse in it then than at another time The second vse of the Doctrine is to shew to vs the true cause why we profit so little by the Word and find so small comfort in it surely we seldome or neuer come rightly prepared to it We find great comfort and profit in our prayers when the heart is prepared before this is therefore spoken of a condition required in all those prayers that God will giue gracious answer vnto If thou prepare thine heart and stretch out thine hands towards him Iob 11. 13. Thou wilt prepare their heart thou wilt cause thine eare to heare Psal. 10. 17. So is it with the Word men vse to come to it with common hearts nay oft with worse than common hearts If we had care of this we should find more power and sweetnesse in one Sermon than we are wont to do in an hundred And because we must not serue God onely at such times as he by affliction or such like means hath prepared vs after a speciall manner but as we must pray euery day Pray without ceasing 1 Thes. 5. 17. so must we exercise our selues in Gods word euery day euen of the King it is said He shall read therein all the dayes of his life Deut. 17. 19. and if we come not rightly prepared to it we shall receiue little good by it nay we shall be in danger to receiue much hurt by it As we cannot do the work of our Ministry well vnlesse we sanctifie our selues Sanctifie your selues and prepare your brethren said good Iosia to the Priests 2 Chro. 35. 6. so neither can you do the duty of hearers well vnlesse you sanctifie your selues before you come I will therefore shew you how a mans heart should come prepared to the hearing of the Word that desires to receiue comfort by it what affection and disposition of heart we should bring with vs. We must not come in our sins vnto Gods house but labour to