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
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
fret to see Gods Church grow and increase See this humour also in the wretched Pharisees the peoples zeale in following Christ vexed them and was the chiefe cause of their practises against him Marke 11. 18. They sought how they might destroy him for they feared him because all the people were astonied at his doctrine The second Vse shall be to resolue vs in a case of conscience that concerneth many of you what we are to thinke of the people that goe from their owne Pastours to heare others This I had occasion to speake of not long since but I was not well vnderstood then by some and therefore intend now to deliuer my minde more fully and plainely for the resoluing of this doubt And to this purpose somewhat must be said First to the people that vse to leaue their owne Pastours 2. To the Pastours that are so left by their people To the people I say 1. If thy owne Pastour be a man whose gift is approoued by Gods Church and one who is conscionable in his place and of vnblameable life though his gifts be farre inferiour to some others yet take heed thou leaue him not at any time with contempt of his Ministrie And then thou contemnest his Ministry when thou speakest or thinkest thus in thy heart alas he is no body a good honest man but he hath no gifts I cannot profit by him Marke the reasons why you may not doe this 1. A man may be a true Minister though his gifts be farre inferiour to many others Matth. 25. 15. The Lord gaue to one of his seruants fiue Talents to another but two to another but one The Apostle vseth this as a reason to perswade all the members of the Church to vnity that they of meaner gifts might not enuy them that had better nor they of better gifts despise them that had meaner Ephesians 4. 7. To euery one of vs is giuen grace according to the measure of the gift of Christ. 2. If thy Pastour be a true Minister of Christ and can preach the Gospell in any true measure thou art bound to loue him and reuerence him and thanke God for him By this reason Paul commendeth Timothy to the Church of Corinth 1. Cor. 16. 10. If he come to you let him be without feare take heed you wrong him not disgrace him not for hee worketh the worke of the Lord euen as I doe as well as I. This is that the Apostle speaketh 1. Thess. 5. 13. Haue them in singular loue for their workes sake and Rom. 10. 15. If he bring to vs the glad tidings of peace the glad tidings of good things his feet must be beautifull in our eyes On the other side the contempt done to the Ministry of the meanest of Gods seruants reacheth vnto Christ himselfe Luke 10. 16. hee that despiseth you despiseth mee 3. If thy Pastour be a true Minister of Christ and haue receiued a gift then doubtlesse thou mayst profit by him if the fault be not in thy selfe 1. Cor. 12. 7. The manifestation of the spirit is giuen to euery man to profit withall and yee may all prophesy one by one that all may learne and all may bee comforted 1. Cor. 14. 3â—… The best Christian that is may profit by the meanest of Gods seruants Paul professeth this was one cause why he so earnestly desired to come to the Romanes that he might receiue some good some increase of faith euen from them Rom. 1. 12. And I am perswaded there is neuer a Minister that is of the most excellent gifts if he haue a godly heart but he can truely say he neuer heard any faithfull Minister in his life that was so meane but he could discerne some gift in him that was wanting in himselfe and could receiue some profit by him 4. The fruit and profit that is to be receiued from the Ministry depends not onely nor chiefly vpon the gifts of the man that preacheth but vpon the blessing that God is pleased to giue vnto his owne ordinance Who then is Paul and who is Apollo but Ministers by whom yee beleeued euen as the Lord gaue to euery man I haue planted Apollo watered but God gaue the increase So then neither is he that planted any thing nor he that watereth but God that giueth the increase Now he that planteth and hee that watereth are one 1. Corinthians 3. 5 6 7 8. And God doth oft giue a greater blessing to weaker then to stronger meanes as wee haue heard not long since So that thou must depend vpon God for his blessing on his ordinance rather then vpon the gifts of the teacher And consider the fault may be rather in thy selfe then in thy teacher that thou canst not profit And indeed how is it possible thou shouldest profit by his Ministry if thou come with preiudice without any reuerence and delight vnto it and doest scarse acknowledge Gods ordinance in it nor euer seeke to God for his blessing vpon it Secondly no Christian may vsually and ordinarily leaue his owne Pastour who is so qualified as in the beginning of the first caution is set downe to heare another of better gifts for 1. As it is the ordinance of God that euery Pastour should haue his own flocke to attend and take heed vnto the Apostles ordained Elders in euery congregation Act. 14. 23. neither is that excuse of some ought worth that they are not tyed to one Parish but Ministers of the Church of England so as wheresoeuer they are they cannot iustly be called non-residents from their flocke so is it Gods ordinance that euery one of Gods people should haue a Pastour of his owne to depend vpon 1. Pet. 5. 3. Now he cannot be said to depend vpon his Pastors Ministry that doth ordinarily and vsually leaue it and goe to another 2. It is also Gods ordinance as it is agreeable to good order that Christians should be distinguished and sorted into Congregations according to their dwellings that they that dwell next together should be of the same Congregation and from hence the name Paroichia first came This may appeare by the generall equity of that rule God is not the author of confusion but of peace as in all Churches of the Saints and let all things be done decently and in order 1 Cor. 14. 33. 40. and specially by that we reade that Paul left Titus in Creta to ordaine Elders in euery city they that liued together in the same towne should be vnder the charge of the same Elder Tit. 1. 5. He onely maketh right vse of the benefit of hearing such as haue more excellent gifts then his owne Pastour as learneth thereby to like his owne Pastour the better and to profit more by him The excellent gifts God hath bestowed on others in this case may fitly be resembled vnto Physicke They vse Physicke well and are blessed in the vse of it whose appetite is amended and who are by it made able to relish
well appeare vnto them first that there was great inequality of gifts betweene them for the Apostles had far greater gifts than any of the Prophets secondly that there was great odds in the successe of their Ministry for the Apostles did much more good than the Prophets yet they shall not enuie nor disdaine one another but reioyce together take comfort one in another The Prophets shall reioyce to see what good the Apostles haue done though they could not do so much themselues and the Apostles shall reioyce to see what good the Prophets haue done though it were not so much as themselues haue done From hence I say we may learne this Doctrine That there ought to be no emulation amongst the Ministers of Christ but how great inequality soeuer there be in their gifts or in the fruit of their labours they ought to loue esteeme one of another and one to reioyce in the good that is done by another For this we shall need no other proofe than the examples of the Apostles themselues that were Master-builders and whose example we are commanded to imitate and follow Phil. 3. 17. Brethren be followers of me Three things we will briefly obserue in their example that are very fit to confirme this Doctrine 1. That though they did not onely farre excell all other Ministers in gifts and in the fruit of their labours but also were aboue them in calling and function and had a higher degree of Ministry than they which no Ministers of the Gospell now haue yet they were wont to esteeme reuerently of the meanest faithfull Minister in the Church and to account of them as of their fellowes and equals So Paul esteemed not onely of Timâ—…thy and Silas which were Euangelists ioyning them with him as his assistants in the writing of sundry of his Epistles 2. Cor. 1. 1. Phil. 1. 1. Col. 1. 1. Philem. 1. 1. Thess. 1. 1. but euen them that were but Pastours a degree lower than the other He cals Epaphroditus his compation in labour and fellow souldier Phil. 2. 25. Epaphras Tychicus Clement and others his fellow-scruants and his fellow-labourers whose names are written in the booke of life Col. 1. 7. and 4. 7. Phil. 4. 3. 2. They are not wont to speake of any faithfull Minister without signification of a speciall loue and brotherly affection they did beare vnto them So Peter vsing the testimony of Paul for confirmation of a point of Doctrine cals him his beloued brother 2. Pet. 3. 15. So Paul cals Tychicus his deare brother Ephes. 6 21. and Epaphras his deare fellow-seruant Col. 1. 7. Neither did he vse these as words of course onely 3. They are wont to shew great care of the credit of other Ministers which they spake and writ of especially with their owne people So Peter speakes reuerently of Paul and maintaines the credit of his Doctrine against some that cauelled at it 2. Pet. 3. 15 16. And Paul speaking of Tychicus cals him a faithfull Minister Col. 4. 7. So speaking of Epaphras to the Colossians where it seemes he was a Pastour or an Euangelist he saith of him that he was for them a faithfull Minister of Christ and that they might the better respect him he giues this testimony of him further That he was earnest with God for them in prayer yea I beare him record saith he that he hath a great zeale for you So when Timothies ministry was to be employed among the Philippians see how he commends him to them Phil. 2. 20. 22. I haue no man like minded who will faithfully care for your matters But yee know the proofe of him that as a sonne with the father he hath serued with me in the Gospell And speaking to them of Epaphroditus who it seemes was their Pastour he commends him for the great care he had of them Phil. 2. 26. He longed after you all and was full of heauinesse because yee had heard that hee had beene sicke And when he had said he would therefore send him to them speedily he addes Verse 29. Receiue him therefore in the Lord with all gladnesse and make much of such See how carefull he was to maintaine and encrease the credit of good Ministers amongst their owne people and how farre he was from ingrossing all credit and esteeme with the people into his owne hands And this minde was in our Sauiour himselfe who speaking to the people that had beene Iohns hearers and did admire him too much he enters into a large commendation of Iohn and of his ministry Matth. 11. 7. to 15. The Reasons of this Doctrine are principally two 1. For the calling and works sake wherein we are all imployed let a man so account of vs as of the Ministers of Christ and stewards of the mysteries of God 1. Cor. 4. 1. esteeme them very highly in loue for their workes sake 1. Thes. 5. 13. If Timothy come see that he may be with you without feare lacke to his safety from the practises of any aduersarie and prouide for his comfort euery way for he worketh the worke of the Lord as I also doe Let no man therefore despise him though he be a young man 1. Cor. 16. 10 11. which places doe not binde the people onely but as also to loue and esteeme one of another 2. Because this will greatly strengthen the credit of our ministry with the people and cause them to regard vs and our Doctrine the more when they shall see agreement and loue in one of vs towards another That it will greatly grace our ministry we may see Ps. 133. 1. Behold how comely a thing it is for brethren to dwell together in vnity that is to hold society and brotherly fellowship among themselues And verse 2. It is like the precious ointment vpon the head that ran downe vpon the beard euen Aarons beard that ran downe to the skirts of his garment So Esay 52. when he said verse 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace and declareth good things and publisheth saluation he adds as a reason that made their feet so beautifull in the eyes of Gods people verse 8. Thy watchmen shall lift vp their voice and shout together that is they shall agree and consent together they shall haue but one voice And that it will not onely make our ministry more gracious in the eyes of Gods people but also more fruitfull and profitable to them that is as plaine in the same place Psal. 133. 1. where he doth not onely say It is a comely and pleasant but a good and profitable thing for brethren to dwell euen together And verse 3. he expresseth the fruit of it thus It is as the deaw of Hermon that falleth vpon the mountaines of Zion And when the Apostle describes the profit and power of prophesie that is of the true preaching of the Word how it will make an infidell and ignorant man fall downe on his
CVIII LECTVRES UPON THE FOVRTH OF IOHN PREACHED At ASHEY-DELAZOVCH in Leicester-shire By that Late Faithfull and Worthy Minister of Iesus Christ. ARTHVR HILDERSAM The second Edition corrected and much enlarged by the Author 2. Tim. 3. ver 16 17. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse That the man of God may be perfect thorowly furnished vnto euery good worke LONDON Printed by George Miller for Edward Brewster and are to be sold in Pauls Church-yard at the signe of the Bible MDCXXXII TO THE RIGHT HONORABLE HENRIE EARLE OF HVNTINGDON LORD HASTINGS HVNGERFORD BOTTREAVX MOLINS and MOYLES Lord Lieutenant of the Counties of LEICESTER and RVFLAND my very singular good LORD RIGHT HONOVRABLE THese Lectures which I haue for so many yeares kept by me and refused to let them see the light as iudging them both vnworthy in themselues to be brought into publike view and altogether needlesse also though they had beene much better in an age that doth so abound with all variety of excellent gifts both for preaching and writing I am now at length though the importunity of sundry that thinke better of them then my selfe could euer doe enforced to giue way that they may be published And this I haue done the more willingly that I might haue opportunity by this Dedication of them to giue publike testimony vnto the world of my duty and thankefulnesse vnto your Honour and vnto your Noble House vnto whom next vnder God I doe owe whatsoeuer poore abilities he hath beene pleased to giue vnto me for the seruice of his Church For as that noble Vncle of yours whom his wisedome and seruiceablenesse to his Prince and Country euen with the great neglect of his owne estate and family and specially his zealous care to promote the Gospell of Christ did make much more honourable then the noblenesse of this great birth could possibly doe did first maintaine me in the Vniuersity and after brought me to the exercise of my ministry in this place so haue I beene by the fauour and bounty of your noble Grandfather and of your Honour continued here now more then forty yeares And vnto your honour especially aboue all other men is thankes due for whatsoeuer benefit may redound to the Church by these Lectures because of that incouragement I did receiue from your Lordship in the preaching of them not only by your honourable beneficence in maintaining of me and confirming that vnto me which by the bounty of your noble Ancestors I did enioy but by that worthy example also you gaue vnto all my Auditory in your constant and diligent frequenting of them Which as you would neuer haue done if you had not liked them well or if you had heard any thing taught in them that did disagree with the Doctrine of our Church or that had any way tended vnto schisme or faction so haue you made me the more bold euen in this respect humbly to commend the patronage of them vnto your Honour Now the Lord of Lords who hath already made you truly honourable not by your Progenitors onely but by many noble endowments bestowed vpon your selfe and hath promised also to honour them that honour him continue and multiply all his graces and blessings vpon your Lordship and vpon your family to the increase of your present and euerlasting comfort through IESVS CHRIST So prayeth still Ashby-Delazouch Iune the first 16◅8 Your Honours to all duty and seruice euer most obliged ARTHVR HILDERSAM TO THE GODLY READER WHETHER MINISTER OR PRIVATE CHRISTIAN THis Booke which now at the length the good hand of God hath put into thy hand to reade deserueth a name in this kinde of writing to speake freely and at once what I truly iudge like one of the chiefe of Dauids Worthies not amongst the thirty but amongst the first three In reading most of the best Bookes extant the studious Reader is wont to select and transcribe the pith of such Notes as stand like Lights or Goades or Nailes in the body of the discourse and in the Spirit of the Writer But in this Booke to tell you what I find I find such variety of choice matter running throughout euery Veine of each discourse herein handled and carried along with such strength of sound and deepe Iudgement and with such Life and Power of an heauenly Spirit and withall expressed in such pithy and pregnant words of wisdome that I knew not what to select and what to omit vnlesse I should haue transcribed the whole Booke In the Authors manner of handling this Scripture Ministers shall obserue a double excellency i. e. An exemplary Patterne of Preaching in the euidence of the Spirit The euidence of the Spirit is shewen in discouering the hidden Treasures of the Graces of the Spirit partly breathing in the Scriptures which he either handleth of purpose or alledgeth occasionally partly flowing out of the abundance of the good treasure of his owne heart Both which manifested to the conscience of the Hearer do shine like a light in a darke place and do discouer both God to the Soule and the Soule in his owne feeling vnto God so that the Soule discerning the presence and Power of God is ready to cry out like Iacob Doubtlesse God is in this place this is no other but the Word of Life this is the gate of heauen Againe Ministers may further obserue in this Treatise an exemplary Patterne of reading and studying the Scriptures so as thereby to make a man of God perfect to euery worke of his Ministry For this Treatise euidenceth that this Author in reading the Scriptures hath so diligently pondered and searched out the true sence of the Holy Ghost and hath so wisely digested the knowledge and wisdome of the Scriptures to the clearing of euery Common-place and Doctrine of Religion that whether he speake to Explication or Application of any Text He fitly and fully amplifieth and presseth all from Scripture-grounds that you may at once both adore the perfection of God in the Scriptures making the Man of God perfect vnto euery good work and may also admire the dexterity and skill of a Scribe taught vnto the kingdome of God and bringing out of his treasure things both new and old When Schollers furnish themselues with store of other writers besides the Scriptures and being little conuersant in the Scriptures doe draw the Scriptures to the Authors whom they most affect and not their A◅thors to the Scriptures their Diuinity prooueth but Humanity and their Ministry speaketh to the braine but not to the conscience of the Hearer But he that diggeth all the Treasures of his knowledge and the grounds of Religion out of the Scriptures and maketh vse of other authors not for ostentatiō of himself nor for the ground of his faith nor for the principall ornament of his Ministry but for the better searching out of the deepe wisedome of the Scriptures such an
you aske was he no more They will say yes he was more aske what more then they will say that is too deepe a question they were neuer asked the like before 2. Yea they are not onely so extremely ignorant but they desire not knowledge nor the meanes thereof but say vnto God in their hearts like those Iob 21. 14. Depart from vs for we desire not the knowledge of thy wayes If they be thus questioned withall though by their Minister yet they are all the while like the fish out of the water desirous as may be to be rid of his company yea they loue their foolishnesse and ignorance they hate and despise flout and scorne all meanes of knowledge and such as seeke after them as the Holy Ghost speaketh Fooles despise wisdome and instruction saith Salomon Pro. 1. 7. and Ver. 22. How long ye simple ones saith he will ye loue simplicity and the scorners delight in their scorning and fooles hate knowledge They hate knowledge you see yea they hate it with a perfect hatred and this is that that makes their estate so fearefull Pro. 1. 28. 29. They shall seeke me early but shall not find me for that they hated knowledge This is that that will cause the Lord to deny them all comfort of his mercy when they shall most desire it because they hated knowledge and the meanes thereof The second vse of this doctrine is for the direction of euery one whom God hath charged with the care of other mens soules to labour first in this to bring them to knowledge till then they can haue no good affection no desire or care of their saluation 1. The Minister is bound to labour in this to bring the people to knowledge and therefore bound to teach diligently 2 Tim. 4. 2. and to teach plainely also The Leuites caused the people to vnderstand the Law Neh. 8. 7. 8. they read in the booke in the law of God distinctly and gaue the sense and caused them to vnderstand the reading Thinke it not enough to tickle the eare or to moue the affections but lay a good foundation of Doctrine teach soundly and substantially Reproue rebuke exhort with all long-suffering and doctrine saith the Apostle 2. Tim 4. 2. Doctrine must be the ground and foundation of all exhortations and reproofes Yea he must catechise as well as preach 1. Cor. 3. 2. He must giue milke to the babes as well as strong meat to growne men 2. The Magistrate is bound to see that the people be taught and instructed this was Iehoshaphats care 〈◊〉 Chron. 17. 7. Yea he is bound also to compell them to the vse of the meanes of knowledge Luke 14. 23. Compell them to come in saith the Lord to his seruant and the Magistrate is Gods seruant as well as the Minister is in this worke 3. The Master of the family is bound to vse all meanes to bring them that are vnder him to knowledge Traine vp a child in the way he should go in saith the Lord to the parent Pro. 22. 6. and Deut. 6. 7. Thou shalt teach my words diligently to thy children Parents we see are bound themselues to instruct their children in religion yea and they must also bring them to the publike meanes of knowledge as is plaine by the fourth commandement Exod. 20. 10. 4. Euery Christian is bound to seeke by all meanes to draw others to knowledge Col. 3. 16. Teach one another Yea he is bound to perswade them also vnto the meanes of knowledge saying as Esa. 2. 3. Come ye let vs go vnto the mountaine of the Lord and as Philip did to Nathanael Ioh. 1. 46. specially his friends and kindred as Cornelius did Act. 10. 24. We all complaine of the prophanesse of the people and of their contempt of the Word The Minister complaines of the stubbornesse and vnthankfulnesse of his people and of their prophanesse and contempt of the Word in his Ministry The Magistrate also finds cause oft times to complaine of the ouer-much pronesse of the people to naughtinesse of the increase of thieues and murderers The parents of their childrens vnnaturalnesse disobedience and riot The master of his seruants idlenesse vnfaithfulnesse and stubbornesse All men of the badnesse of the times and that small fidelity and loue and piety that is to be found among men But few or none looke to the cause and fountaine of all this few or none lay any part of this vpon themselues we may complaine in this case as the Prophet doth Ier. 8. 6. No man repenteth him of his owne wickednesse and neglect of duty no man saith what haue I done haue not I beene a great cause of all this The cause of all this is the want of the knowledge of God There is no knowledge of God in the land and that is the chiefe causes why by swearing and lying and killing and stealing and committing adultery men breake out and bloud toucheth bloud as the Prophet complaineth Hos. 4. 1. 2. And because there is in men naturally neither knowledge nor desire of it but a scornefull contempt and hatred of it euery one of vs in our places should haue done as much for them as the friends of the Palsy-man did Mar. 2. 3. We should haue done what we could to bring them to the meanes of knowledge as they did take great paines to bring him to Christ who had otherwise neuer come to him Mar. 2. 3. And if we had done this for them with as good a heart as they did that for that poor man we should haue no cause to doubt but Christ would haue had been as ready to accept and blesse our labour in it as he was theirs of whom it is said Ver. 5. that Christ when he saw their faith did as much for the poore man as they desired and more too for he not only cured him of his palsy and restored life and sense to the members of his body but pardoned his sin and so reuiued his soule also And certainly on the other side if we haue not doue our endeauour to bring them to knowledge we haue made our selues guilty of all their sinnes The third vse of the Doctrine is to perswade vs to a diligent vse of all meanes that may bring vs to knowledge I say to the vse of all meanes 1. Hearing of which our Sauiour saith Mar. 4. 24. that proportionable to our frequency and diligence in it our growth in knowledge and grace shal be With what measure you mete saith he it shal be measured to you againe And to you that heare shall more be giuen 2. Reading by the diligent vse whereof the Lord saith Deut. 17. 19. We shall learne to feare him and to keepe all the words of his law 3. Conferring and questioning with others wherein while the Disciples that were iournying towards Emaus did reuerently and deuoutly exercise themselues Christ drew neare and ioyned himselfe vnto them and opened the Scriptures vnto them as
conscience 3. Or if euer they had this thirst and haue now quenched it with worldly comforts they shall surely thirst againe and that in a more vehement and intolerable manner then euer they did before See this iudgement threatned against them that make vp the breach that God hath made in their conscience with vntempered morter Ezech. 13. 13. Therefore thus saith the Lord God I will euen rent it the wall that was thus daubed with vntempered morter with a stormy winde in my fury and there shall be an ouerflowing shoure in mine anger and great hailestones in my fury to consume it The Reasons of this Doctrine are these 1. If there were neuer so good suâ—…iciency in worldly comforts yet cannot a man be sure to haue them when he shall stand most in need of them for the satisfying of the thirst of his soule for the Lord deales oft with men in this case as he dealt with Iacob Gen. 32. 24. he wrestleth with them and smites them in the night and when they are alone when neither their companions nor other meanes of worldly comfort are at hand 2. Say a man enioy them in great abundance yet in that case a man shall not be able to relish them or feele any comfort in them See an experiment of this when God had awakened the conscience of Belshazzar and summoned him to iudgment and therby smitten his heart with deadly terrors Dan. 5. 5. 6. neither the vine nor any of the exquisite dainties nor all the pleasant compahe had at his great feast could yeeld him any comfort hee could relish no sweetnesse in them yea by how much the more a man hath delighted in them in former times by so much the more he is wont to distaste refuse and ab horre them in this case The soule in that case is apt tâ—… refuse these comforts and to loath them Psal. 77. 2. That which the Prophet saith of gold and siluer Ezek. 7. 19. that in the day of extreame anguish men can take no comfort in them but shall be willing to cast them into the streete and put them out of their sight the same may likewise be said of all worldly comforts Merry talke and musicke at that time will be but as the casting of vineger vpon nitre as Salomon speaketh Pro. 25. 20. So that a man may fitly compare all these comforts to that broken staffe or reed mentioned 2 Reg. 18. 21. Vpon which if a man leane it will goe into his hand and pierce it 3. Say a man in this case enioyed all worldly comforts and did also esteeme as much of them then as euer he did yet is it not possible they should be sufficient to quench the thirst that is caused by the sense of Gods anger for God only is able to cure the wounds that he hath made hee maketh sore and bindeth vp saith Eliphaz Iob 5. 18. he woundeth and his hands make whole So that that which is said of riches Pro. 11. 4. may be said of all other worldly comforts They auaile not in the day of Gods wrath The vse of this doctrine is not to worke despaire or dismay any whose hearts desire is to please God for to their comfort I may say as Ezra 10. 2. There is hope in Israel concerning this Zach. 13. 1. There is a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sin and for vncleannes But to exhort euery man 1. To make lesse account of all worldly comforts and to esteeme better of the water of life I denie not but we may take comfort in these things 1 Tim. 6. 17. they are giuen to vs in abundance to enioy But wee must take heed of trusting in them or making them our onely comfort Consider what the Apostle writes 1 Cor. 7. 29. 31. They that haue wiues should be as though they had none and they that reioyce as though they reioyced not and they that bay as though they possessed not and they that vse this world as not ouer-using it for the fashion of this world passeth away We should vse also the comforts of this life with so indifferent a minde that they be no clogs vnto vs to hinder vs in the way vnto a better life Oh the misery of them that haue no comfort but in their wealth or in their company or in their pleasures To them we may say as Psal. 4. How long will ye loue vanity and follow after leasing Ionah 2. 8. They that obserue these lying vanities forsake their owne mercy 2. To get without delay assurance to our soules of our interest in Christ from whom onely this water of life which quencheth the thirst of the soule is to be had according to the counsell of the Psalmist Psal. 2. 12. Kisse the Sonne least he be angry and ye perish from the way when his wrath is kindled but a little blessed are they that put their trust in him Lecture the tenth Aprill 4. 1609. IOHN IIII. XIIII IT followeth that we proceed to the third point which I told you was to be obserued in this and the former verse namely That the Spirit of grace which our Sauiour here calleth the water of life is able fully and perfectly to quench this thirst that the soule of man is subiect to for our Sauiour here saith that whosoeuer drinketh of the water that he would giue him should neuer thirst and giueth a reason why he can neuer be a thirst againe The water that I shall giue him shall be in him a Well of water springing vp into euerlasting life Now that we may build vpon a sure foundation we must call to mind that which I told you in the handling of the 10. Verse that by this water of life is meant the Spirit of God This was then proued euidently by two places Esa. 44. 3. I will powre water vpon the thirsty and flouds vpon the drie ground I will powre my spirit vpon thy seed and my blessing vpon thy buds and Ioh. 7. 38. He that belieueth in me out of his belly shall flow riuers of water of life Verse 39. This spake he of the spirit which they that belieued in him should receiue So that when our Sauiour saith here whosoeuer drinketh of the water that I shall giue him shall neuer thirst it is as if he should haue said thus in plainer termes Whosoeuer shall receiue the Spirit of regeneration which I shall giue him and which none can receiue but by me and through my merits shall neuer be more a thirst that is he shall not onely obtaine sound and perfect peace in his conscience against the apprehension of Gods wrath due to his sinnes but this peace and comfort of his conscience shall neuer die nor decay in him he shall neuer fall into a deadly thirst againe nor into that painefull and intolerable desire of comfort against Gods wrath that he was subiect to before For that seed of God and Spirit
ioy such as may make thy heart glad and comfortable when thou shalt haue most need of comfort Thou must come to be one day in that case that Hezekiah was in labour that thou mayst haue that comfort that he then had when the message was brought him from God that he must die and not liue and he by examination of his owne heart and feruent prayer sought to prepare himselfe for death this was that that he found comfort in in that case remember now O Lord I beseech thee saith he Esay 38. 3. how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight The vprightnesse of his heart and constant care he had to please God in all his waies yeelded him comfort in that estate If thy conscience shall say in that day as Psal. 90. 9. All our daies are passed away in thy wrath If thou neuer hadst in thy life any good euidence of Gods speciall fauour Oh how great will thy misery then be 3. Flatter not thy selfe with this conceit that Christ died for thee and thou beleeuest in Christ for if thou haue not the Spirit of Christ thou art none of his Rom. 8. 9. 3. To encourage such as begin inwardly and vnfainedly to affect good things let not the scornes of others nor the difficulties thou findest in a good course discourage thee for thou shalt finde the sweetnesse of it one day That which Salomon saith of one may bee said of all good duties Thou shalt finde it after many daies Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Bee yee stedfast vnmooueable alwaies abounding in the worke of the Lord for as much as you know that your labour is not in vaine in the Lord. 4. To reprooue such Christians as yeeld too much to the dumpishnesse and heauinesse of their owne hearts I doe not wish men that feare God to giue too much liberty to themselues in hunting after carnall ioy or the meanes thereof after recreations and keeping company with prophane men Of such mirth we may say as Eccl. 2. 2. I said of laughter it is mad and of mirth what doth it I know the best Christians haue oft-times iust cause to be sad 1. In respect of their owne sinnes 2. In respect of the state of the Church of God If I doe not remember Ierusalem let my tongue cleane to the roofe of my mouth if I preferre not Ierusalem aboue my chiefe ioy saith the Prophet Psal. 137. 6. But if such as are indeed in the state of grace and continue not in any one sinne wittingly which they haue not repented of doe not stirre vp themselues to bee ioyfull and comfortable they are in a great fault The Lord would haue such to be cheerefull Reioyce euermore saith the Apostle 1. Thess. 5. 16. and Philippians 4. 4. reioyce in the Lord alwaies and againe I say reioyce The Lord would haue such to be merry at worke and merry at meat Deut. 12. 18. Thou shalt reioyce before the Lord thy God in all that thou puttest thine hand vnto And if they be not cheerefull they offend much For first they sinne against God who delighteth most in the seruice that is done to him with cheerefulnesse and with a glad heart God loues as well a cheerefull worshipper as a cheerefull giuer 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice because she could not be cheerefull 1. Sam. 1. 7. Marke what account God makes of this Deut. 28. 47. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnsse of heart for the abundance of all things therefore shalt thou serue thine enemies in hunger and in thirst c. 2. They sinne against themselues both against their bodies in making them more vnseruiceable to their soules in any good duty Prou. 17. 22. A merry heart doth good like a medicine but a broken spirit dryeth vp the bones And against their soules in making them lesse able to resist Sathans tentations Neh. 8. 10. The ioy of the Lord is your streâ—…h 3. Against men in causing them to thinke very hardly of Religion as of that that will depriue a man of all the comfort of his life and cast him into continuall melancholy and doubts and sadnesse of heart Lecture the eleuenth Aprill 11. 1609. WE haue heard the last day that this verse containes in it a commendation of the water of life the Spirit of regeneration from two arguments viz. first from the efficacie and sufficiency of it it is able to quench the thirst of the soule and fully to satisfie and quiet it secondly from the durablenesse and perpetuity of it The first of these we finished the last day Now it remaines that wee come to the second From this then that our Sauiour saith here 1. Whosoeuer shall drinke of the water that he shall giue him shall neuer be more a thirst 2. That the water that he shall giue shall be in him that hath once receiued it a Well of water springing vp to euerlasting life We learne That hee that hath once truely receiued the Spirit of grace can neuer lose it Before I confirme this Doctrine to you I will first cleere the meaning of it vnto you For it may seeme an absurd and incredible Doctrine contrary to reason contrary to sense and experience to say that a man that is once regenerated and hath receiued grace can neuer lose it I will shew you therefore how farre forth we grant that a man may lose the good things he hath had 1. There be certaine gifts of the spirit that may be lost viz. outward gifts whereby men are fitted to the outward duties of their calling The Spirit of the Lord departed from Saul 1. Sam. 16. 14. But what was that Spirit of the Lord The spirit of prophesie 1. Sam. 10. 10. and the spirit of gouernement 1. Sam. 11. 6. but it is the spirit of Sanctification of which we say it cannot neuer be lost 2. There be certaine shewes of sanctification and reformation which are the fruits of nature and they may be lost A naturall man doth oft-times many good things 1. Out of a carnall respect to his credit that he might be well thought of so did the Pharisee and hypocrite pray and fast and giue almes Mat. 6. 2. 6. 15. 2. Somtimes out of a seruile feare of Gods wrath while he is vnder the whip yee shall haue him cease from sin speake many good words seeme very religious Psal. 78. 34. When he slew them then they sought him c. Now in these good things there is no durablenesse or constancie For all flesh is grasse 1 Pet. 1. 24. Whatsoeuer excellency is in it or comes from it hath no durablenesse in it But of true sanctification that comes of grace we affirme that it can neuer be lost 3. A man that hath onely tasted of this wateâ—…â—…f life and receiued certaine
2. Of this the Lord speaketh Esay 65. 1 2. I said behold me behold me to a nation that called not vpon my name I haue spread out my hands all the day vnto a rebellious people which walked in a way that was not good And Ezek. 16. 6. When I passed by thee I saw thee polluted in thine owne bloud and I said vnto thee when thou wast in thy bloud thou shalt liue euen when thou wast in thy bloud I said vnto thee thou shalt liue Secondly the Lord thinkes neuer the worse of any for that they haue beene for any sins that they haue liued in when once they haue repented of them Ezek. 18. 21 22. If the wicked will returne from all his sinnes that he hath committed and keepe all my statutes All his transgressions that hee hath committed they shall not be mentioned vnto him And Ier. 31. 34. I will forgiue their iniquity and will remember their sinnes no more But as the Lord doth ioy more in one that hath beene a notorious sinner after once he hath repented then in many others as our Sauiour teacheth vs both in the Parable of the lost sheep Luk. 15. 45. and of the lost piece of money vers 8 9. and of the lost child ver 32. and in plaine termes vers 7. so he is wont to shew himselfe more kind and louing to such euer after then to any other of his people Obserue this in the History of the Gospell that our Sauiour neuer shewed so much kindnesse to any as to such as had beene the most notorious sinners He bids himselfe to Zacheus house Luk. 19. 5. He accepts of a strange kindnesse from a woman that had beene a notorious sinner He lets her come behind him as he was sitting at table and wash his feeet with her teares and 2. wipe them with the haires of her head and 3. kisse them and 4. anoint them Luk. 7. 38 39. The first of all that he appeared vnto after his resurrection was Mary Magdalen Mar. 16. 9. He loued Peter neuer the lesse for denying and forswearing him after he had repenced but shewed more kindnesse to him then to any of the Apostles beside to him he appeared after his resur rection before he appeared to any of the rest 1. Cor. 15. 5. and when he did appeare to him in stead of vpbraiding him with his hainous sin he comforts him and renewes his calling to the Apostle-ship Iohn 21. 15. And whereas a thing worthy to be marked there be but foure women mentioned in the pedigree of our Sauiour Matth. 1. there is neuer a one of these foure vpon whom the Scripture hath no set a marke of infamy for notorious sinne The first was Tamar Matth. 1. 3. with whom Iuda her father in law had committed incest Gen. 38 18. The second Rahab Matth. 1. 5. and shee was a common strumpet Heb. 11. 31. The third was Ruth Mat. 1. 5. and she came of Moab whom Lot begot of his owne daughter Gen. 19. 37. The fourth Vriahs wife Matth. 1. 6. whom Dauid had committed adultery with and for whom he was so plagued of God 2. Sam. 12. 9 10. This I say is worthy to be obserued the rather because 1. It is not vsuall with the Holy Ghost to mention women in the Genealogies 2. No woman in this Genealogy is mentioned but these 3. No one vnfaithfull or wicked man is mentioned in his legall genealogy by Ioseph Luk. 3. but in this his naturall genealogy only 4. No reason can be giuen nor vse imagined of mentioning these foure specially of three of them but onely to teach vs this that poore penitent sinners shall haue neuer the lesse honour with God shall be neuer the worse esteemed for that which they haue done after they haue once truely repented and turned to God And thus haue we seene that the Lord likes neuer the worse of any of his elect for the sinnes they liued in before their conuersion Now let vs come to the two last points I propounded to you Thirdly Whereas after our conuersion the best workes we doe are imperfect and stained with many corruptions insomuch as the Prophet saith in the name of the true Church Esay 64. 6. We are all as an vncleane thing and all our righteousnesses are as filthy ragges So that if the Lord should marke the iniquities of his children they cannot stand Psal. 130. 3. Yet doth he not reiect nor abhorre them for these staines But 1. Accepts them neuer the lesse and takes them in good part our spirituall sacrifices are acceptable to God through Christ 1. Pet. 2. 5. 2. Delights and takes pleasure in them Cant. 2. 14. Shew me thy sight let me heare thy voice for thy voice is sweet and thy sight is comely 3. He will reward them also and that with the reward of the inheritance Knowing that of the Lord yee shall receiue the reward of inheritance saith the Apostle euen to the poorest seruant that of conscience towards God should performe to their Masters that were but infidels Col. 3. 24. 4. He will not so much as take notice of or see many of these blemishes that are in our best workes But euen as we stand affected to our owne children whom we loue dearely there is many a blemish which in another mans eye is a great deformity as a mole in the face or pockholes or a squint eye which to vs seemes none at all because loue blindeth vs so is it with the Lord such is his loue to his children that Num. 23. 21. He secth no iniquity in Iacob nor any transgression in Israel but Mic. 7. 18. Passeth by the transgression of the remnant of his heritage which makes the Prophet in the beginning of that verse in admiration to cry Who is a God like to thee Fourthly he is so farre from reiecting his Elect for their sinnes that he like a most skillfull Physitian that can make an Antidote and soueraigne medicine of the most deadly poyson in the world makes the very sinnes of his Elect to turne to the furtherance of their saluation according to that which the Apostle speaketh Rom. 8. 28. This wee shall see in three points 1. The greatest sinner is sooner brought to the sence of his misery and of the need hee hath of Christ to hunger and thirst after Christ then hee that hath liued a more ciuill life Matth. 21. 31. The Publicans and Harlots went into the Kingdome of God and repented before the righteous Pharisees 2. The greater that a mans sinnes haue beene before his conuersion the greater will his loue be to God and care to please him after his conuersion Luke 7. 47. she loued much because many sins had beene forgiuen her 3. The great corruptions the godly finde in themselues keepe them from being proud in themselues and from despising of others And so the Apostle saith of that thorne in his own flesh that he complained so much of 2. Cor. 12. 7. So
secret sinnes vnto any Priest as the Papists teach without all warrant of Gods Word For 1. A man may obtaine comfort and assurance of the pardon of many sinnes onely by confessing them vnto God though he neuer acquaint any man with them for so Dauid professed he did Psal. 32. 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest c. 2. The party that is required by the Apostle Iames 5. 16. to acknowledge his secret sinnes vnto men is he onely that is afflicted in conscience and cannot by his secret confession of them vnto God finde comfort as is plaine by the context vers 13. 14. for he requires him first in euery kind of affection to seeke comfort from God by his owne prayer before he aduiseth him to send for the Elders of the Church 3. The Apostle doth not inioyne there that the party that is so afflicted should goe to the Priest onely but leaues him to his liberty to make choice of any other who for his wisedome and faithfulnesse experience and loue is fittest to yeeld him comfort in that case and therefore it is to be obserued that whereas he directs them to seeke for helpe against the sicknesse of the body from the Elders of the Church to whom God had giuen that extraordinary gift of healing verse 14 15. when he comes to giue them direction to seeke for helpe against the sicknesse and affliction of the mind he bids them not acknowledge their faults to the Elders of the Church but one to another verse 16. 4. This course of theirs is most opposite to Gods will for that which he would haue kept secret they will haue to be reuealed and those things that he would haue published they teach that secret confession will serue for and those sins that are discouered to the Priest vnder the seale of confession though they tend to the dammage of a whole state they teach may in no case be discouered But such sinnes as being either openly committed or any way brought to light by the hand of God men shall be able to reprooue vs for and charge vs with if God haue giuen vs hearts to repent of those sinnes we will bee willing to acknowledge them euen vnto men This we shall finde prooued by many examples in the Word of God 1. In a priuate man when God had discouered Achans sinne and Ioshuah charged him with it and requires him not onely to confesse it to God but to him Shew me and hide it not Iosh. 7. 1 19. He confesseth it not to God onely but to Ioshuah and the people of God that knew of his sinne and he doth it freely fully and particularly for hee confesseth more then they could charge him with Iosh. 7. 20. 21. So when Iohn had sharpely reprooued sinne and preached repentance to his hearers it is said Matth 3. 16. They came and were baptized of him confessing their sinnes The like we reade of the Ephesians Act. 19. 18. Many that beleeued came and confessed and shewed their workes 2. We haue the example of the Prophets and Ministers of God for this The Lord bids Samuel a child charge Eli with his sinnes and that in a very sharpe manner the old man yeelds presently It is the Lord saith he let him doe what seemeth him good 1. Sam. 3. 18. The Lord discouered the sinne of Ionah by a lot vnto the Marriners they charge him with it he confesseth it to them and tells them more then they could charge him with Ionah 1. 9. 10. he told them his country and his religion and how he had fled from the presence of the Lord. 3. We haue the example of great men and chiefe Magistrates for this The Prophet Nathan comes to Dauid and reprooues him for his sinne he presently confesseth it to him and that in so penitent a manner as the Prophet was faine to comfort him presently 2. Sam. 12 13. and not contenting himselfe to confesse it to him because his sinne was growne publike and scandalous he make the 51. Psalme publikely to be sung in the Temple and left to all posterity and in the very title of it confesseth his sinne and that hee could not repent of it till the Prophet Nathan had come to him The reasons why they that haue grace and are truely penitent are thus willing to acknowledge their sin euen to men are diuerse 1. It is a meanes to giue satisfaction to men whom by our sinnes we haue offended For no man is bound to thinke well of a sinner till he heare him professe his repentance in that place where our Sauiour presseth this duty of charity most he doth it vpon those tearmes if he turne againe to thee saying Irepent thou shalt forgiue him Luk 17. 4. And we are bound to giue satisfaction vnto men this way that haue beene offended by our sinne first be reconciled to thy brother and then come and offer thy gift Matth. 5. 24. And it is noted as a chiefe cause of Zedechias confusion that he did not humble himselfe before Ieremiah the Prophet 2. Chron. 36. 12. Who knew his sin and had charged him with it 2. It is a meanes to giue glory to God My son giue I pray thee glory to the Lord and make confession vnto him and tell me now what thou hast done hide it not from me saith Ioshuah to Achan Iosh. 7. 19. For as by our sins we haue dishonored the Lord so by professing our repentance we greatly glorifie him That is the reason why Gods seruants haue published such shamefull sinnes against themselues Moses reports of himselfe how hardly he was drawne to goe on Gods errand vnto Pharaoh and how oft he drew backe Exod. 3. 4. Ieremiah reports how that in impatiency seeing the opposition he found in his Ministry hee cursed the day of his birth Ier. 20. 14 c. Paul reports not onely before Agrippa and many profane men Acts 16. 11. How he had beene mad against Gods seruants and compelled them to blaspheme Christ but to the whole Church of God 1. Tim. 1. 13. 15. And why did they this they knew that this publike acknowledgement of their sins would gaine much glory to God and they cared not how much they disgraced themselues so they might honour God 3. It is a meanes to giue themselues assurance of Gods mercy Pro. 28. 14. He that confesseth and forsaketh his sinne shall finde mercy 1. In respect of the assurance of pardon That was the cause why Ioshuah though he knew Achans sinne and was resolued he should die for it yet is so earnest with him to confesse it because he would haue him die with comfort Iosh. 7. 19. My sonne giue I pray thee glory to the Lord God of Israel and make confession vnto him and tell me now what thou hast done hide it not from me 2. It is a meanes to finde mercy
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.
their life time might yet find mercy with him specially in the most fundamentall point of faith the doctrine of iustification at the houre of death which we haue no cause to doubt of not only because the Scripture hath reuealed that the Lord vseth to call some at the last houre Matth. 20. 6 7. But because we find by experience that euen now adayes though men be now farre more obstinate and more setled in Popery then our forefathers could be as hauing stronger meanes to corrupt and poyson them then they had and though their sinne be farre greater then the sinne of our forefathers was because they sinne against the light that is so clearely reuealed yea many of them in Apostasie from the truth they had formerly professed Yet euen now adayes many Papists finde that mercy with God as to renounce Popery at the houre of their death in that maine doctrine of iustification by workes 3. We haue the rather cause to hope and iudge that our forefathers many of them did finde that mercy with the Lord because we know by those monuments of pietie that they left behind them that they had the zeale of God in them which is a good ground of hope as we may see Pauls hearty desire and prayer to God for Israel was that they might be saued because they had the zeale of God Rom. 10. 1 2. 4. Say the Papists could certainely prooue that our ancestors did both liue and die Papists yet is it no vndutifulnesse in vs to swerue from their example in that wherein we are sure they swerued from the Word of God and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case as we haue heard 3. For the discouering of the weake foundations that most Papists haue to build their conscience on in the matter of their Religion which is no more but this that their parents and ancestors were of that faith and not Papists onely but euen the greatest part of ignorant people haue no other ground for many things they hold in Religion but onely this the custome of their neighbours and of their forefathers 4. For the conuincing of Popery to be a false Religion euen by this their owne argument that it is a new Doctrine and hath no true antiquity to commend it vnto vs. 1. We are well able to shew that many of their errors were not receiued into the Church 600. yeares after Christ. Wee are able to name the first authors of many of their corruptions 2. Though we could not prooue they sprung vp since the Apostles times nor name the time when they first were broached it would not follow from thence that their Religion is the faith that was first deliuered by the Apostles For 1. Many heresies began in the Apostles dayes 1. Iohn 2. 18. and 4. 1. yeá of Popery it is said that it began to worke then 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error that they vse to creepe in so priuily that they cannot easily be spied or discerned Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And aboue all heresies Popery is called a mystery Thess. 2. 7. No maruell therefore though men could not discerne when first it began to worke 3. There be many grosse errours that haue beene held in the Church as the Papists themselues will confesse the first author whereof can not be named 4. The Reason is euident why the errours of Popery were not easily discerned at the first nor opposed because they many of them especially carried so great shew of holinesse and were haply first broached by such as were esteemed holy and good men 1. Timothy 4. 3. They teach lyes through hypocrisie 3. Though we had no other reason to prooue their Religion to be new this is sufficient that it is not grounded vpon the holy Scriptures THE TWO AND THIRTIETH LECTVRE ON NOVEMBER XXI MDCIX IOH. IIII. XXI XXII XXIII Iesus said vnto her woman beleeue mee the houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father Yee worship that which ye know not wee worship that which wee know for saluation is of the Iewes But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him THese words containe the answer that our Sauiour giueth vnto that question and doubt which the woman of Samaria had propounded to him in the former verse Her question was as we haue heard concerning the place of Gods worship yet not concerning the place of Gods morall worship for she knew well enough that the Iewes vsed to pray and to reade and preach not in Ierusalem onely but in all their Synag gues But her question was concerning the place of Gods solemne worship which stood in sacrifices and other ceremonies appointed in Moses Law which the Iewes held might be performed onely in Ierusalem the Samaritans only in the Temple they had vpon mount Gerizim This she being ignorant and superstitious esteemed to be the onely worship of God And concerning the place where this worship was to bee performed she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts First concerning the place of Gods worship which shee desired to be resolued in and that is set downe verse 21. The second concernes the worship itselfe which she did so highly esteeme of and that is set downe in the three verses following The summe of the first part of his answer which is contained in this 21. verse and concernes the place of Gods worship is this that though the time had beene that the Iewes by good warrant of Gods Word had held Ierusalem and the Temple there and the Samaritans out of their superstition had held mount Gerezim and the Temple there holier then any other place in the world besides and that the worship done there euen for the place sake was more acceptable to God then if it had beene done in any other place yet the time was now at hand that all difference of places for Gods worship should bee taken away and this partition-wall that was betweene the Iewes and the Samaritans and all other nations should be broken and that therefore there was no cause she should trouble her selfe about the place of Gods worship to know whether of the two places were the holier or the better to serue God in And this he is not content barely to affirme but confirmes it to her by a vehement asseueration Woman belieue mee this is so For the interpretation of the words and clearing them from all obscurity we must obserue 1. That by the houre he speakes of here he meanes the iust time and moment that God in his eternall counsaile had set for the abrogation of the ceremoniall Law and that was
here opposed either vnto a false worship or vnto hypocrisie but vnto the ceremoniall worship So that in both these words one and the selfe same thing is vnderstood by our Sauiour and it is as if he should haue said the true worshippers now shall worship God without ceremonies Yet are neither of these words superfluous but as spirit is opposed to the ceremoniall worship as it was an externall and carnall worship so truth is opposed to it as it was full of shadowes and figures And thus is this word truth taken Dan. 7. 16. I asked him the truth of that is the meaning and that that was signified by all this so he told me and made mee the interpretation of the things All the ceremonies were shadowes Colos. 2. 7. The whole Tabernacle was a figure Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come and not the very liue picture of them Now our Sauiour saith that the truth and substance of those things that were shadowed by the ceremoniall worship shall be in our worship vnder the Gospell We shall finde that the ceremonies were shadowes and figures not onely of Christ and of those good things we receiue by him but also of those graces and good things as should be in the faithfull the members of Christ. 1. Circumcision was but a shadow What was the truth and substance of it Surely the circumcising and cutting off by true mortification the corruption of the heart Rom. 2. 28. That is not circumcision which is outward as if he should say that was but a shadow then verse 29. Circumcision is that of the heart in the spirit and not in the letter The Iew had but the shadow of circumcision euery true worshipper now hath the truth and substance of it 2. The casting of leauen out of all their houses in the feast of the Passeouer Exod. 12. 15. was but a shadow What was the truth and substance of it That they that would serue God with comfort and ioy must purge out the old leauen of malitiousnesse and wickednesse and keepe this feast with the vnleauened bread of sincerity and truth 1. Cor. 5. 7 8. The Iew had but the shadow of the Passeouer euery true worshipper now hath the substance of it 3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God Heb. 9. 22. Without shedding of bloud there was no remission And the Law was that whosoeuer brought one of these sacrifices to God must in presenting it to be offered by the Priest put his hand vpon the head of it and leane vpon it or else it could not be accepted of the Lord for his attonement Leuit. 1. 4. And that when it was slaine by the Priest the blood of it must be sprinkled vpon the people Exod. 248. Now this was but a figure and a shadow what was the truth and substance of it Surely that no man euer shall haue Christs Sacrifice accepted of God for his attonement vnlesse by a liuely faith he can apply Christ vnto himselfe leaning and relying with confidence of heart vpon him vnlesse he be able to say this is my sacrifice this is he that hath borne my sinnes and my punishment as Gal. 2. 20. He hath loued me and giuen himselfe for mee And Esay 53. 4. Surely he hath borne our infirmities and carried our sorrowes The blood of Christ will doe a man no good vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ which is therefore called the blood of sprinkling which speaketh better things then the blood of Abel Heb. 12. 24. 4. They had also many Eucharisticall Sacrifices Sacrifices of thankesgiuing which were called Peace-offerings When they would solemnely professe their thankefulnesse to God for any blessing receiued they were wont to doe it by sacrifices and peace-offerings yea as the cause of their thanksgiuing did exceed so were they wont to exceede and abound in these Sacrifices So it is said of the people of God after their returne to Ierusalem out of their captiuity Neh. 12. 53. The same day they offered great Sacrifices and reioyced for God had giuen them great ioy And of Salomon it it is said that at the dedication of the Temple he offered a sacrifice of two and twenty thousand bullocks and an hundreth and twenty thousand sheepe 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow What was the truth and substance of it Surely the spirituall sacrifices whereby Christians are to praise God and shew themselues thankefull vnto him for his mercies were figured and shadowed by those Sacrifices as namely 1. A contrite heart When a man out of the consideration of Gods mercy can vnfainedly repent and lament that he hath by his sinnes offended so good a Father this is a true Sacrifice of thanksgiuing Psal. 51. 17. the Sacrifices of God are a broken spirit 2. Obedience When a man can in thankefulnesse to God for his mercies sacrifice himselfe vnto God resigne himselfe wholly vnto his obedience and seruice this is a true sacrifice of thankesgiuing Romanes 11. 1 2. I beseech you by the mercies of God that you giue up your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God and fashion not your selues like vnto this world but bee you changed by the renewing of your mind 3. Prayer When a man can finde that the experience hee hath had of Gods goodnesse stirreth him vp to goe oft to God in prayer and so to depend vpon him for all good things this is a true sacrifice of thankesgiuing Heb. 13. 15. Let vs therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name And Psal. 116. When Dauid had said verse 12. What shall I render to the Lord for all his benefits towards me He resolues himselfe verse 13. I will take the cup of saluation and call vpon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices he sets downe verse 14 15. What are the true sacrifices of thankesgiuing which he delighted in Offer vnto God praise and pay thy vowes to the most high and call vpon me in the day of trouble 4. Good workes When a man in thankefulnesse and loue to God for all his mercies doth deale iustly and mercifully with all men for the Lords sake then offereth he to God a true sacrifice of thankesgiuing Heb. 13. 16. To doe good and to distribute forget not for with such sacrifices God is well pleased So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome An odour that smelled sweet a sacrifice
serue him in my calling I get my liuing by my earnest labour I deale iustly with all men and God is a Spirit and will be worshipped in spirit it is the seruice of the heart that he lookes for hee cares not for these hypocriticall shewes it is no matter though I serue him not outwardly so long as I haue a good heart And there be three Reasons why men may not content themselues to serue God in spirit onely but must doe him outward and bodily seruice also 1. In respect of God for hee hauing created redeemed and sanctified our bodies as well as our soules is of right to haue homage and seruice done him by both 1. Cor. 6. 19 20. Yee are not your owne for yee are bought with a price therefore glorifie God in your body and in your spirit for they are Gods 2. In respect of our selues for the seruice we doe to God in our bodies is a great and necessary helpe to our spirits Rom. 10. 17. Faith commeth by hearing 3. In respect of others for our light should so shine before men that they may see our good workes see that we worship and serue God and glorifie our Father which is in heauen Matth. 5. 6. Why then may you say how doth Gods seruice now differ from that which was vnder the law seeing the faithfull then serued him in spirit and truth as well as we and we serue God with an outward ceremoniall worship as well as they I answer the difference stands in these two points 1. Though wee haue some outward worship and significant ceremonies now yet haue we nothing so much outward worship required of vs as was of them nor so many significant ceremonies as they had Besides their Sabbaths and new Moones they had many other festiuall dayes which they were bound to obserue their Temple and euery thing in it their sacrifices their offerings and purifications their Priests and euery thing that belonged to them were significant ceremonies we haue but a little outward worship in comparison required and but two only significant ceremonies left vnto vs by Christ. 2. Euen that outward worship that wee haue is much more plaine and spirituall then theirs was much more effectuall to worke vpon the vnderstanding and conscience then that was our ceremonies doe much more cleerely set foorth and represent that which they signifie then their ceremonies did Did not circumcision more cleerely represent the remission of our sinnes and regeneration by the merits of Christs blood then Baptisme Did not the slaying and eating of the Paschall Lambe more cleerely represent the Passion of Christ and the nourishment our soules receiue by it then the Lords Supper doth I answer no. For they represented Christ that was to come and take our nature vpon him and performe therein the worke of our redemption Ours represent Christ that is come and hath already taken our nature vpon him and performed fully the worke of our redemption And therefore theirs were both of them bloudy Sacraments to shew and figure vnto Gods people that blood was to be shed for the obtaining of these good things for them ours are without blood to shew to vs that Christs blood is already shed for vs and that there is no more blood to be shed for our sinnes Therefore Christ instituting the Lords Supper calls the wine his bloud that was already shed Matth. 26. 28. So that as the faithfull that liued in Christs time and saw all that performed which God had promised concerning him were much more confirmed in their faith and had much more comfort in the knowledge of Christ then those had that liued before and beleeued in him your father Abraham reioyced to see my day and he saw it by faith and was glad Iohn 8. 58. I tell you that many Prophets and Kings haue desired to see those things which yee see and haue not seene them and to heare those things which yee heare and haue not heard them Luk. 10. 24. When Simeon who had waited for the Consolation of Israel that is for Christs comming Luke 2. 25. had both seene Christ and taken him vp in his armes he was so comforted that he desired to liue no longer but cryed Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation Luke 2. 28 29 30. So our Sacraments that represent Christ as one that is already come and hath performed the worke of our redemption must needs make much more for the confirmation of our faith and comfort of our conscience then theirs did The sixt question followeth What was the cause of this alteration in the worship of God that the Lord in whom there is no variablenesse nor shadow of change Iam. 1. 17. would be serued after one manner vnder the Law and another vnder the Gospell vnder the Law with many ceremonies vnder the Gospell in a more spirituall manner I answer that this grew not from any alteration in the Lord but from the change that was in the state and condition of his Church In appointing that ceremonies and pompous worship vnder the law the Lord respected not so much his owne disposition as the weakenesse of that people and condition of those times 1. The Lord gaue them that kind of worship to restraine them from Idolatry which otherwise hee saw they were strongly inclined vnto Now that the Church is of greater strength hee hath appointed another manner of worship more agreeable to his owne nature and disposition 2. That worship was fittest for the Church in her child-hood the outward worship is easily performed though it haue most straight conditions annexed to it as we may see by that question and offer that hypocrites made Micah 6. 6 7. Shall I come before him with burnt offerings with calues of a yeare old Will the Lord be pleased with thousands of rammes or with ten thousands of riuers of oyle shall I giue my first-borne for my transgression the fruit of my body for the sinne of my soule but the inward and spirituall worship is not onely hard but impossible to be performed without the grace of God And therefore it pleased God in tender regard to the weakenesse of his Church vnder the Law to appoint vnto them more of that outward worship and to accept of their spirituall seruice though it were in small measure but now to require a greater measure of spirituall worship and enioyne little of the other Of children we require a bodily seruice in saying their prayers and graces and Catechisme and though they haue little or no vnerstanding and sense of that they say yet we take it in good part 3. Though God was able to haue established his spirituall worship before and to haue giuen his spirit to his Church vnder the Law in as great measure as now yet was it fit this honour should be reserued vnto the comming of Christ in the flesh he being the Son
before their comming for they saw him talking with her but before they came so neere that they could heare any thing that they said the speech brake off Now the Disciples perceiuing him a good while it seemes before they came neere him to be in earnest talke and conference with a Woman maruailed at it as not conceiuing any reason why he should so do but thinking it vnbeseeming the grauity and dignity of his person and the holinesse of those matters which they knew he was only wont to talke of that he should conferre with a Woman Yet such was the reuerence they did beare vnto him that though they did conceiue some dislike of this in their minds they durst not vtter or expresse it So that thâ—…se words offer to our consideration two principall points 1. Concerning the prouidence of God in disposing of the time of the Disâ—…es returning vnto Christ. 2. Concerning the Disciples themselues And of them we haue two things to â—…serue 1. Their maruelling to see him talke and conferre with a Woman 2. Their silence For the First in that God in his prouidence did so dispose that the Disciples should not onely be all away when this Woman came to the Well For else 1. Christ should not haue had any occasion to aske her water verse 7 8. Nor 2. Christ could haue had fit opportunity to tell her of her secret and fâ—…wle sinne she liued in Nor 3. she could haue beene bold to open her mind to him But 2. Also that they should tarry so long away till Christ had euen finished his conference with her And 3. That they should come presently so soone as he had made himselfe knowne vnto her to be the Messiah and not before We learne That God by his prouidence doth gouerne all things euen the least things that fall out in the world and orders them for the good of his Elect. Marke the confirmation of this Doctrine in these sixe particulars 1. Not such things onely as come to passe by an ordinary course that he hath set in nature and we can conceiue a reason for but those that seeme to happe by meere chance fall out by his prouidence See a case of chance-medley propounded Deut. 9. 5. for releefe of whom the City of refuge is appointed In this case it is said Exod. 21. 13. The Lord offered him into his hand and Pro. â—…6 31. The lot is cast into the lap but the whole disposing thereof is from the Lord. 2. Not matters of great moment onely but the least matters of all and such as mans foolish reason would thinke it vnbeseeming the Maiesty of God to take notice of euen such fall out by his prouidence euen to the falling of a Spâ—…row to the ground Matth. 10. 29. 3. Euen such things as wherein man hath free-will as in naturall and ciuill actions he hath fall out by Gods prouidence The Disciples going to Sychar to buy meat and their comming back to their master sooner or later was a matter wherein they had free-will and yet we see Gods speciall prouidence euen ordereth this matter See another example in this kind Gen. 24. 15. 20. Rebecca comes to the Well iust at that time when Abrahams seruant that was sent to seeke a wife for Isaack came thither she let him drinke of her pitcher she offers to draw water for his Camels And the Holy Ghost notes God had a speciall hand in this verse 21. 26. 4. He doth not onely see and permit whatsoeuer falls out in the world but he hath an hand in euery thing he is an agent in it Ephes. 1. 11 He worketh all things according to the good pleasure of his will Esay 45. 7. I forme the light and create darknesse I make pâ—…ace and create euill I the Lord doe all these things 5. He hath not only a hand in the actions of his children but he is an agent in all the actions of the wickedest man and of Sathan himselfe to order and direct them When the Sabeans and Caldeans and the tempest that Sathan raised had spoyled Ioâ—… of his goods and seruants and children he professeth it was the Lord that did all this Iob 〈◊〉 21. and the Holy Ghost addes vers 22. that in saying so he did not charge God foolishly The worst action that euer was done in the world was the killing of the Lord of life and yet we shall find Acts 4. 28. God had a hand in that his enemies did nothing but what his hand and his counsell determined before to be done 6. In the gouerning and ordering of all things euen the least matters that fall out he hath speciall respect to the good of his Elect. The Disciples going here to the towne when they did and tarrying there so long as they did was a matter of small moment yet did God order and direct this matter by his prouidence for the good of this poore Woman If they had not gone when they did and tarryed as they did she could not haue had this blessed oportunity to conferre with Christ which was the meanes of her saluation See another example in Gen. 27. 34. Old Isaacke bids Esau goe kill him some Venison and dresse it to his liking Rebecca hearing him she teacheth Iacob to beguile and lye vnto his Father Iacob brings his Father meat and the old man blessed him immediately when Iacob was scarce gone out from his Father Esau comes in and not before God had a hand in all this if Isaak had not said so to Esau if Rebecca had not heard him if she and Iacob had not vsed this policy which in them both was wicked if Esau had not tarried so long in the field as he did Iacob had not had the blessing The Reason of this Doctrine why God by his prouidence gouernes all things euen the least things that fall out in the world is 1. The respect that he hath to his owne glory To flesh and blood it seemes to make nothing for Gods glory but for his dishonour rather to haue an hand in euery small matter especially in the actions of vngodly men but indeed it is otherwise As there is no creature so small and contemptible but God receiues glory by it or else he would neuer haue made it he hath made all things for himselfe Pro. 16. 4. Which is the cause why Dauid exhorts all his workes in all places of his Dominions to praise the Lord Psal. 103. 22. and more particular Psalm 148. 7 8. Dragons and all depths fire and hayle snow and vapours stormie winds yea and verse 10. Beasts and all cattell creeping things and feathered fowle So is there no action or accident that falls out in the world be it neuer so small be the instrument neuer so wicked but God will receiue glory by it else he would neuer permit it much lesse haue a hand in it as we haue heard he hath This is manifest in that forme of thankes-giuing which our Sauiour teacheth vs
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
the Baptist also did oft frequent Christs Ministery not onely on other dayes but euen on Sabbaths also yet I cannot finde that our Sauiour did euer blame them for it 2. Though the Lord doe oft-times worke most mightily by weakest meanes yet ordinarily and for the most part as by the wholesomest and best food he giues the best nourishment so by the Ministry of them that haue the best gifts he doth most edifie his people Therefore the great successe of Iohns Ministry is partly ascribed to the excellent gifts God gaue him and whereby he fitted him for that worke he shall go before him in the spirit and power of Elia to turne the hearts of the fathers to the children Luk. 1. 17. So this is alledged for one cause of the successe of Barnabas his Ministry in Antioch Act. 11. 14. Because he was a good man and full of the holy Ghost and saith and of the fruit that both his Ministry and Pauls had in Iconium that they preached in such a manner so soundly so substantiaâ—…ly with such euidence of the spirit Act. 14. 1. They so spake that a great multitude both of the Iewes and also of the Greekes beleeued Therefore â—…aul calleth vpon Timothy to stirre vp his gift 2 Tim. 1. 6. and to giue himselfe diligently to study for the increase of his gifts 1 Tim. 4. 14 15. and telleth him this was the way to saue himselfe and them that heare him ver â—…6 So. Cor. 14 12. He exhoâ—…t them to seeke for such gifts as whereby they might excell to the edifying of the Church Why might some haue obiected what needeth this seeing wee may doe as much by meane as by excellent gifts But the Apostle plainely declareth by these exhortations that he was of another minde 3. Euery Christian hath right and title to the gifts of all Gods seruants and therefore it is no sinne for them when conueniently they may to make their benefit of them Whether Paul or Apollo or Cephas all are yours 1. Cor. 3. 22. yet must euery Christian take heed that he doe not so admire Gods gifts in any as that he despise the Ministry of the meanest of Gods seruants nor commend one to the disgracing of others nor rest or addict himselfe so to one as that he despise others This was that sinne for which the Apostle so taxeth the Corinthians euery one of you saith I am of Paul and I of Apollos and I of Cephas 1. Cor. 1. 12 For 1. It is our sinne and shame and iust cause of humbling to vs if we cannot profit by the meanest Minister that God hath sent ye may all prophecy one by one that all may learne and all may be comforted all may learne by euery one that prophecyeth and preacheth the word soundly and may receiue comfort and edification by him 1. Cor. 14. 31. 2. The power of the Ministry dependeth not as we haue heard on the excellency of the teachers gifts but vpon Gods blessing that he hath promised and is wont to giue to his owne ordinance 4. The fourth and last Vse is to encourage euery man in his place to do his endeauour to draw others to God both Ministers and Masters of families and priuate Christians also For 1. If thou doe preuaile and God make thee his instrument to conuert but one soule the comfort and blessing of it will be vnspeakeable Let him know that hee which conuerteth a sinner from the error of his way shall saue a soule from death and shall hide a multitude of sins Iames 5. 20. 2. If thou endeauour it with an honest heart be thy gifts neuer so weake and meane thou hast cause to expect Gods blessing and that thou shalt preuaile with some 2. Chron. 29. 11. Deale couragiously and the Lord shall be with the good An example of this we haue in this poore woman 3. Say thou preuaile with none yet shall thy endeauour vsed with a good heart be euery whit as well accepted of God and rewarded also as if thou hadst conuerted many Thy worke shall bee with the Lord Esay 49. 4. 2. Cor. 2. 25. For wee are vnto God a sweet sauour of Christ in them that are saued and in them that perish THE FIVE AND FIFTIETH LECTVRE ON IVNE XXVI MDCX. IOH. IIII. XXXI XXXII XXXIII XXXIV In the meane while his Disciples prayed him saying Master eate But hee said vnto them I haue meate to eate that yee know not of Therefore said the Disciples one to another hath any man brought him ought to eate Iesus saith vnto them my meate is to doe the will of him that sent me and to finish his worke WEe haue heard in the former verses what zeale the Woman of Samaria being conuerted her selfe did shew in seeking the conuersion of all her neighbours and what a blessing God gaue to her endeauours therein For vpon her perswasion they went out of the City and came to Christ. Now in these verses that I haue read and those foure that follow the Euangelist reporteth the speech that passed betweene Christ and his Disciples in the meane time while the woman was in going to call her neighbours and they in comming out of the City vnto Christ. And this speech consisteth of two parts 1. The declaration of our Sauiours zeale in preferring the worke of his Ministry before his meate and drinke contained in these foure verses I haue now read vnto you 2. The exhortation that he giueth vnto his Disciples to follow his example therein in the foure verses following And in the first part the verses I haue now read foure things are noted by the Euangelist 1. The motion which the Disciples make vnto him that hee would eate somewhat a motion no whit vnfit or vnseasonable for them to make at this time For 1. It was now dinner time as appeares ver 6. and his manner was as it seemes to eate two meales in a day as we reade also that Eliah notwithstanding his strict course of life was wont to doe 1. Kings 17. 6. 2. They perceiued him to be weary verse 6. and in that respect also to haue need of refreshing 3. They found him to be now at leisure and free from other imployment 4. They thought they should haue gone forward their iourney to Galilee that afternoone verse 3 4. 5. They perceiued by him that though he was hungry and had sent them into the Towne to buy meate yet now they were come to him with meate and had set it before him he had no disposition to eate any and therefore out of their duty and loue vnto him they desire him to eate verse 31. 2. The answer Christ makes vnto this their motion verse 32. Hee had meate to eate that they knew not of He saith not that he had eaten already yet was he doubtlesse refreshed with the paines he had taken and good he had done already vpon the Woman of Samaria but he lookes for a second and a better seruice and
keepes his stomake for it He knew and so did not they what a multitude of the Samaritans were comming towards him 3 The question which the Disciples had among themselues about this answer their Master had made vnto them verse 33. They wondred how he in that place should come by meate Yet out of the reuerence they beare to his person they durst not aske him but only inquired among themselues how that might be 4. The manifestation that Christ himselfe maketh of his owne meaning in that answer he had giuen vnto them verse 34. The meate he spake of was 1. To do the will of him that sent him that is to instruct and saue soules 2. To finish his worke It is my meat saith Christ to finish it to exercise my selfe in it still euen to the end of my daies And this he calls his meat 1. Because of the appetite and desire he had to it as men haue to their meate he desired nothing so earnestly 2. Because it refreshed him maruailously no food no dainties were so sweet vnto him The first thing then that in these verses offreth it selfe to our consideration is this that the Disciples out of the loue and respect they had vnto our Sauiour doe mooue and intreat him to eate somewhat and that he blameth them not for this From whence we haue this to learne That though a Christians chiefe care should be for his own soule and the soules of other men yet the bodies of men may not be neglected but must be nourished and cared for also especially theirs whose health and strength may be of most seruice and vse to God and his Church 1. For the care of our selues this way see a plaine direction giuen vs by the Apostle Ephes. 5. 29. No man euer yet hated his owne flesh but nourisheth and cherisheth it And 2. For the care we should haue of others it is to be obserued that when our Sauiour had restored the daughter of Iairus to life he commanded that something should be giuen her to eate Mar. 5. 43. and that all those workes of mercy vnto which the Lord will shew such respect at the day of iudgement Matth. 25. 42 4â—… are such as had beene shewed vpon the bodies of Gods seruants And lastly for the speciall care should be had of the bodily health and strength of such as whose seruice may be of speciall vse to God and his Church We haue a notable example in the care of the Apostle had of Timothy for Timothy being a young man and vnmarried for the suppressing of the lusts of youth and the better obtaining of the gift of continency did altogether forbeare the drinking of wine and vsed to drinke water onely and thereby weakened his stomake and brought vpon himselfe many other infirmities Paul therefore forbids him 1. Tim. 5. 23. to drinke water any longer and chargeth him to drinke wine The Reasons of the Doctrine are foure 1. The commandement of God that forbids vs to kill and take away the life either of our selues or others Exod. 20. 13. commandeth vs to vse all good meanes for the preseruing of life both in our selues and others Our bodies and liues are not our owne to doe with what we list but the Lord is the God of our life Psal. 42. 8. and our bodies are his and not our owne as the Apostle speaketh 1. Cor. 6. 19. 20. and therefore the wrong we doe to our bodies redoundeth vnto him 2. All the creatures of God that serue for the preseruation and health and comfort of our bodies are giuen vs by God to that end that we might vse and enioy them and giue him praise I brought you into a plentifull country saith the Lord Ier. 2. 7. to eate the fruit thereof and the goodnesse thereof And the Apostle 1. Tim. 6. 17. He giues vs richly all things to enioy and 1. Tim. 4. 3. God hath created meates to be receiued with thanksgiuing of them which beleeue and know the truth And therefore the neglecting to vse them for the comfort of the body must needs argue vnthankefulnesse vnto God and a light esteeme of his goodnesse and bounty 3. The bodies of Gods seruants are the members of Christ 1. Cor. 6. 15. and the Temples of the Holy Ghost 1. Cor. 6. 19. and in that respect they must not be neglected but there is an honour due vnto them 4. And lastly the body is the seruant of the soule and the instrument whereby it worketh and therefore the neglect of it will greatly disable the soule and hinder the functions and actions of it and besides make it subiect to many passions and fancies that otherwise it might be free from Therefore when our Sauiour speaketh how the Lord fitted him to the worke of mediation and redemption saith Heb. 10. 5. A body hast thou prepared me thou hast giuen me a body fit for that worke and seruice The Vse of this Doctrine is 1. For reproofe of such as in their health vpon pretence of Religion and mortification neglect and macerate their bodies and deny them such helpes and comforts as are necessary for them I grant that it is sometimes profitable and necessary to abridge our selues of the comforts of this life 1. For the taming and mortifying of the flesh and bringing of the body in subiection to the soule I keepe vnder my body and bring it into subiection 1. Cor. 9. 17. 2. For the profession of our repentance and humiliation before God Ezra did eate no bread nor drinke water for he mourned because of the transgression of them that had beene carryed away Ezra 10. 6. 3. For our helpe in extraordinary prayer Let them not feede nor drink water but let man and beast be couered with sackcloth and cry mightily vnto God Ion. 3. 7 8. In which three respects God inioyned his people to keepe a day of solemne abstinence once euery yeere though they had no other extraordinary occasion to mooue them to it Leuit. 23. 29. But euen at such times the Lord requireth vs to keepe that measure as that we neglect not the health of our bodies nor make them vnseruiceable vnto vs I will haue mercy and not sacrifice saith the Lord Matth. 12. 7. And the rather because we are easily drawne to hypocrisie this way and euen to put holinesse in will-worship and humility and neglecting of the body as the Apostle noteth Colos. 2. 23. 2. For reproofe of such as in their sicknesse refuse or neglect the benefit of Physicke True it is 1. That it is the Lord onely who both sendeth sicknesse vpon others and with-holdeth those diseases from vs and our families that fall vpon others and who healeth vs when we are sicke whether we haue taken Physicke or no if we recouer our health it is the Lord that healeth vs he is the God of our life Psal. 42. 8. and of our health also he is the strength of our life Psal. 27. 1. yea it cannot be
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
the worke of the Ministry must be like vnto the housholder which hath a treasury of good prouision in himselfe and bringeth forth of it things both old and new Matth. 13. 52. This I thought needfull to stand vpon because I finde that those Ministers of all others are most vehement and bitter in complaining of their people for going from them who are either vtterly vnable to teach profitably and take vpon them to flye before they haue wings or such as are idle men and make no conscience to stirre vp that gift that God hath bestowed vpon them 3. The last direction I haue to giue to such Pastours is this That if they see cause to iudge that such as leaue them sometimes doe it without contempt of their Ministry in a dutifull manner seeking nothing in it but their profit and growth in grace and that they doe indeede profit by another more than they did by themselues that they are much bettered in knowledge zealous loue to the Word reformation of life conscience of all their waies since they went to heare such a man then take heed thou repine not at it but reioyce heartily that this worke is wrought in them though not by thy selfe Remember the doctrine that thou hast now heard Yea say they were such as left thee with some contempt yet if they profit more by another than by thee thou shouldest be willing to take knowledge of the good things that are euen in thine enemy and to reioyce in them also The Corinthians began to despise Pauls Ministry and to entertaine false Apostles that sought to disgrace him and yet doth he take knowledge of the good things were in them and praiseth God for them also 1 Cor. 1. 4 5. The like example he giueth vs also he reioyceth that Christ was preached euen by them who though they had good gifts and did both for matter and method teach profitably yet had naughty hearts and preached out of enuy and desire to add affliction vnto his bonds Phil. 1. 15 16 18. Lecture the fiftieth ninth Iune 24. 1610. IOHN IIII. XXXII XXXIV FOlloweth the fourth Property of true zeale to bee obserued in this example of our blessed Sauiour Though he had spent much time already in instructing the Woman yet as if he had done nothing hitherto he earnestly desires to do more Yea he professeth it was his meate to finish and perfect his fathers worke He that hath true zeale will not rest in any thing he hath already done but will still endeauour to goe forward and to be better than he hath beene and to finish his worke well Two branches there are you see of this property 1. He that hath any true zeale in him is carefull to grow and goe forward there is no one more essentiall property of true zeale than this desire to grow See a plaine example of this in Paul he had attained to a great measure and done much seruice to God yet heare what he saith Phil. 3. 13 14. I count not my selfe that I haue attained to perfection but one thing I doe as if he should say This is all my perfection I forget that that is behinde and endeauour my selfe to that which is before and follow hard toward the marke There is no certainer a signe that a man hath sauing grace in him than this when he earnestly desireth and endeauoureth to haue more grace They that haue had most store of grace haue euer beene most couetous and greedy to get more as none are so desirous of riches as they that haue most wealth nor any so desirous of knowledge as the best learned It is made a title of the seruants of God to hunger and thirst after righteousnesse Matth. 5. 〈◊〉 See an experiment of this in Dauid how he hungred after the sauing knowledge of Gods will Open thou mine eyes saith he that I may behold wondrous things out of thy Law Teach me thy statutes make mee to vnderstand the way of thy precepts Psalme 119. 18. 26 27. 2. His chiefe care is to finish his worke well This wee may see in Paul Acts 20. 24. I passe not at all I care not what I endure so I may fulfill my course with ioy And it is noted by the Holy Ghost of the best of Gods seruants that they neuer shewed such zeale and faithfulnesse in the worke of the Lord as when they were neare their end when they saw they were not to continue long Iacob Moses Ioshua Dauid Peter shewed more care of the Church and zeale of Gods glory toward their end than euer they did before Yea our Sauiour was neuer so zealous and painefull in instructing and praying for his Disciples as he was a little before his death See what he saith of this Ioh. 9. 4. I must worke the workes of him that sent me while it is day the night commeth when no man can worke And see what he did also how he doubled his diligence in preaching and praying for his Church immediately before his Passion In the day time euery day he was teaching in the Temple and at night he went out and abode in the Mount of Oliues And all the people came early in the morning to him in the Temple to heare him Luke 21. 37 38. To reprooue such as stand at a stay and thinke they haue done enough It is a certaine signe of a man that is but luke-warme in Religion when he thinketh he hath grace enough when he hath no desire nor vseth any endeauour to get more grace Thus is the luke-warme Laodicean described Apoc. 3. 16 17. he said he was rich and encreased with goods and had neede of nothing It is not possible but he that hath any soundnesse of grace in him must needs haue in him a desire to grow As in the naturall body euery member groweth till it come to full stature so is it in the mysticall body of Christ Col. 2. 19. All the body furnished and knit together by ioynts and bands increaseth with the increasing of God Iohn 15. 2. Euery branch that beareth fruit he purgeth it that it may beare more fruit Therefore though the Thessalonians were grown so farre that the Apostle praiseth God for their effectuall faith and diligent loue and patient hope 1. Thess. 1. 3. and saith of them that their faith grew exceedingly and their loue one toward another abounded 2. Thess. 1. 3. yet he earnestly exhorteth and beseecheth them that they would increase more and more 1. Thess. 4. 1. 10. 2. For conuincing of their errour that seeke to iustifie many corruptions both in manners and religion by this Argument In such and such a mans dayes such things were vsed and I hope he was a learned man and a good man and why may they not then be vsed now To these men I answer First that it hath beene an old tricke of hypocrites to pretend great reuerence and respect to the seruants of God that are dead when their credit might
serue to the disgrace of Gods seruants that doe now liue and are their teachers So did the Iewes speake gloriously of Moses and the Prophets Matth. 23. 29. They builded tombes for the Prophets and garnished the Sepulchres of the righteous Whereas on the other side the faithfull are described by this note that they embrace and are established in the present truth 2. Pet. 1. 12. in that truth that is now taught them Secondly admit that the seruants of God whose iudgement and practise these men doe seeme to stand so much vpon had beene neuer so learned and godly men yet we may not build our conscience vpon the credit of any man neither of them that haue taught vs heretofore nor of them that teach vs now but onely vpon the Word of God We haue a notable rule giuen vs how farre forth we may receiue and rest vpon the iudgement or example of any of those worthy men that haue beene our teachers Heb. 1â—… 7. Remember your guides which haue declared vnto you the Word of God as if he should say So farre forth as they brought you the warrant of Gods Word for that they held and practised haue them in reuerent remembrance Whose faith follow As if he should haue said Follow them in euery thing but follow their faith which we know is onely grounded vpon Gods Word If any though farre inferiour to them in piety and learning shall bring you the manifest Word of God against such and such an abuse and you say you will not receiue it because such a learned and good man was of another minde you sinne in an high degree against God for you oppose the credit of man to the authority of Gods Word For example when we bring plaine Scripture to prooue that recreations are not to be vsed vpon the Sabbath and you tell vs you will not beleeue vs because such a learned and godly man allowed bowling on the Sabbath and shooting on the Sabbath we aske you did the man whose credit thou standest so vpon bring as plaine Scripture for the iustifying of it as we doe for the condemning of it If no take heede how thou settest the credit of any man against the authority of Gods Word In this case thou must remember what the Apostle saith though we or an Angell from heauen preach any other Gospell vnto you then that which wee haue preached vnto you and he taught nothing but what he grounded vpon the holy Scriptures and confirmed by them as is plaine by that which himselfe saith Acts 26. 22. Rom. 1. 12. let him be accursed Gal. 〈◊〉 8. Thirdly we are not bound to rest in the iudgement and practise of those good men that haue liued before vs for as it is with the particular members of the Church so is it with the whole Church it must grow and increase in grace Though Asa was a good King and in his first dayes reformed much yet Iehos phat reformed more 2. Chron. 176. And Iosiah went further yet than either Iehosaphat or any other that had beene before him 2. King â—…3 25. 3 To exhort euery man that his chiefe care be to finish his worke well and to striue that his diligence and zeale in doing the Lords worke may be more toward his end than at his beginning An exhortation necessary for vs that are Ministers and for all Christians for first if we should liue a thousand yeares we can neuer finish our worke nor doe all the seruice we owe to God and his Church As Christ could not say It is finished till he was euen ready to giue vp the Ghost Iohn 930. no more can any of vs. Secondly God will iudge and reward vs not according to our first but our last workes Matth. 24. 46. Blessed is that seruant whom his master when he commeth shall finde so doing 2. Pet. 3. 14. Be diligent that yee may bee found of him in peace without spot and blamelesse Thirdly it argueth a man neuer did any seruice to God in sincerity if he continue not to the end Psal. 92. 13 14. Such as be planted in the house of the Lord shall flourish in the courts of our God they shall bring forth fruit in their age they shall be fat and flourishing Fourthly the better a man was in the beginning of his dayes the worse shall his case be if he hold not out to the end if he finish not his course well 2. Pet. 2. 31. It had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commandement giuen vnto them Fiftly it is a great honour to a man both with God and men when he is better in his age or toward his end than he was before when it may be said of him as of Ruth Chap. 3. 10. Thou hast shewed more goodnesse at thy latter end than at the beginning Pro. 16. 31. Age is a Crowne of glory when it is found in the way of righteousnesse And on the other side there is nothing that maketh a man so base and contemptible to God and men as to haue beene religious and zealous at the beginning and to become an enemie or a worldling or a drone in the end Matth. 5. 13. The salt that hath lost his sauour is good for nothing but to be cast out and troden vnder foot of men Followeth the fifth property of true zeale He that hath true zeale will preferre Gods honour and seruice before any comfort of this life Our Sauiour heere preferreth the doing of his fathers worke before his meate and drinke though he were hungry yet the desire he had to doe his fathers worke maketh him forget his hunger It maketh a man willing to neglect his ordinary foode as our Sauiour did both heere and Mar. 3. 20. It maketh a man willing to neglect his ordinary rest our Sauiour admitted Nicodemus to come to him in the night and euen then spent much time with him in teaching of him Ioh. 3. 2. And Paul spent the whole night in preaching at Troas Aâ—…s 8 1â—… It makes a man willing to neglect his reputation as Dauid did in his manner of dancing before the Arke 2. Sam. 〈◊〉 20 2â—… and our Sauiour in making a scourge of cords and driuing out of the Temple with it the oxen and sheepe and men also and in pouring out the changers money and ouerthrowing the tableâ—… Insomuch as his owne Disciples when they saw it remembred and applyed vnto him that which was written The zeale of thine house hath eaten me vp They saw his zeale had euen eaten him vp and made him to neglect himselfe and his reputation Iohn 2. 15. 17. It maketh a man willing to forget and fall out with his dearest friends in the Lords quarrell as Moses saith of the Tribe of Leui Deut. 33. 9. Who said to his father and mother I haue not seene him neither knew he his brethren nor knew his owne children It
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
And know assuredly he hateth these and all other sins more now and will more seuerely punish them than he did then specially with spirituall plagues A sinner shall be more vnable to repent now than vnder the Law yea the better and more profitable and powerfull Ministry any wicked man liueth vnder the more dangerous and damnable his state is Lecture the sixty third August 28. 1610. IOHN IIII. XXXVII XXXVIII WE heard the last day that these two verses doe containe the third and last Argument whereby our Sauiour stirreth vp the Apostles to zeale and diligence in their Ministry which is taken from the easinesse and facility of that worke they were to be employed in in comparison of that wherein their fellow-seruants the Prophets had laboured And in this argument three things we heard are offered to our consideration First that the Prophets and Ministers vnder the Law were fowers the Apostles and Ministers of the Gospell are reapers Secondly that the seruice and labour of the Apostles was to be in this respect farre more easie and comfortable than the labour of the Prophets had beene because by the Prophets Ministry the people of God were prepared to their hands and made ready to receiue and obey the truth Thirdly that the Prophets shall be no whit discontented at this when they shall vnderstand that the Apostles haue done much more good in their Ministry than themselues were able to doe but reioyce in it rather The first of these three points we finished the last day It followes now that we proceed to the two last First then we must enquire how this is to bee vnderstood that our Sauiour saith heere to the Disciples They should reape that on which they bestowed no labour and that other men viz. the Prophets had laboured and they were entred into their labours seeing we know first that the Ministrie of the Word now is an office that requires great labour and paines as well as it was vnder the law Neither shall a man euer be able to doe good in this calling vnlesse he be a painefull man The faithfull Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 17. To pull mens soules out of the kingdome of Sathan and to bring them vnto God is an endlesse peece of worke a labour of all labours It were a matter of farre greater ease for a man to take vpon him the charge of so many Beares and Wolues than the charge of mens soules Let other men thinke of vs as they please that of all men we earne our liuings with most ease that a very meane recompence will serue for the worke that we doe I doe assure you there is not a Minister that is conscionable and carefull to doe good but he would oft be ready to wish he might liue in any calling rather than in this were it not for three things First the conscience we make of our duty and the necessity that is laid vpon vs to imploy the gifts God hath giuen vs 1. Cor. 9. 16. Secondly that the worke it selfe though painefull is a worthy and excellent worke 1. Tim. 3. 1. Thirdly the respect we haue to the recompence of reward that we shall receiue for this worke in doing this thou shalt saue both thy selfe and them that heare thee 1. Tim. 4. 16. 2. As for the Apostles their labours were equall if not farre greater than any of the Prophets This will be plaine if we shall but marke what one of them reporteth of his owne labours 2. Cor. 11. 23. vnto 28. How is it then that our Sauiour maketh the labour of the Apostles nothing in comparison of the Prophets The answer is First it was not so great amongst the Iewes as the Prophets had beene because the Prophets by their ministry had prepared the Iewes and made them ready and desirous to receiue the Gospell in the ministry of the Apostles Secondly though it were amongst the Gentiles as great as the labour of the Prophets had beene amongst the Iewes yet was it in this respect more easie and comfortable because they did see much fruit of their labours and so did not the other This then is the Doctrine we are to learne from hence That the forwardnesse and readinesse of a people in receiuing and obeying of the truth giues great encouragement to the Minister and makes his labour farre more easie and comfortable vnto them The Preacher of the Word may receiue either great helpe or great hinderance in his ministry euen from his people and auditors When he is to speake to a people that he knowes come with a preiudice against his person or gifts or such as he hath no hope to do good on he cannot do his worke so comfortably and cheerefully as he should Such hearers discourage him greatly and cause him to do the worke of the Lord more heauily with lesse life and spirit than he ought True it is this may be our fault for we should doe the Lords worke faithfully and chearefully whatsoeuer our hearers be Indeed in priuate the seruant of God may and ought to forbeare to reproue some euen when they do most grieuously dishonour God and refuse to speake good things in their hearing yea though he be asked but sit amongst them as though he had nothing to say when they be such as he hath iust cause to thinke are despisers of the Word and will be neuer the better but the worse rather for that which he shall say Pro 9. 7. He that reprooueth a scorner purchaseth to himselfe shame and he that rebuketh the wicked getteth himselfe a blot And verse 8. Rebuke not a scorner Pro. 23. 9. Speake not in the eares of a foole for heâ—… will despise the wisedome of thy words We haue two notable and strange examples for this silence When railing Rabshakeh had spoken most blasphemously against God it is said The people of God held their peace and answered him not one word and that Hezekiah had commanded them not to answer him 2. King 18. 36. Another example we haue of our Sauiour himselfe of whom it is oft noted that though he were able to speake so graciously and effectually as he was yet in the presence of wicked men he kept silence from good words It is said that Herod questioned with him in many words but he answered him nothing Luke 23. 9. And when he was accused both before the High Priests and Pilate of many things that did nearely touch both the credit of his Doctrine and the glory of God and they prouoked him earnestly to speake and answer for himselfe yet would he say nothing in so much that they maruelled greatly at him that he was so mute Marke 14 60 61. and 15. 4 5. Let no wicked man thinke that when he sweares or talkes prophanely and beastly in the hearing of such as haue a note for profession of Religion and they hold their peace that it is eyther because they are fooles and can say nothing or base
Psal. 10. 17. So it is with thy hearing when thou commest best prepared to heare then shall the Minister preach best and most to thy comfort And that is the cause why Gods people haue euer found his presence most gracious and comfortable in the most solemne assemblies as you haue heard before This you that can remember our publike fasts can witnesse from your owne experience 1. To perswade all Christians to the loue of the most solemne assemblies of Gods people where the most and best of Gods people are wont to meete together 2. To exhort Gods people to giue all good encouragement to their faithfull Minister Heb. 13. 17. If they do not their worke with ioy it will be vnprofitable for you And that the hearers may doe three waies First by their diligence in comming to the assemblies and frequenting their ministrie that as we haue heard wrought euen in Christ himselfe great alacrity and readinesse to the worke of his ministry Secondly by shewing cheerefulnesse and diligence in attention when they are present as our Sauiours hearers at Nazareth did Luke 4. 20. the eyes of all them that were in the Synagogue were fastned on him And as the creeple at Lystra did he heard Paul with that attention and cheerefulnesse as Paul perceiued by his very countenance that he had faith to be healed Act. 14. 9. Thirdly by obeying and practising their doctrine and causing their teachers to see how they profit by their ministry and that is the greatest incouragement of all other obey them and submit your selues that they may doe their worke with ioy Heb. 13. 17. And on the other side nothing humbles and afflicts the faithfull Minister more then to see the vnto wardnesse of his people I feare when I come my God will humble me among you and that I shall be waile many that haue sinned and haue not repented c. 2. Cor. 12. 21. Lecture the sixty fourth September 4. 1610. IOHN IIII. XXXVII XXXVIII WE haue already heard that these verses containe the third and last reason our Sauiour vseth to incourage and stirre vp his Disciples to diligence in their ministry which is taken from the easinesse and facility of that worke wherein they were to be imployed in comparison of that wherein the Prophets their predecessours and fellow seruants had laboured And in this argument three points haue beene obserued as you haue heard The two first of these points we haue already finished it remaineth that we proceed to the third and last of them The third point is euidently grounded vpon the last words of the 36. vers That both he that soweth and he that reapeth may reioyee together The handling of which words I haue referred to this place because they do more naturally belong vnto this third than vnto the second argument Now for the meaning of the words that we may the better receiue instruction from them we must vnderstand first that by him that soweth is meant the Prophet and the Minister of the Old Testament by him that reapeth the Apostle and Minister of the New Testament as I haue already shewed Secondly that the Prophets reioycing was for the successe and fruit not of their owne labours so much as for the fruit of the Apostles labours The Prophets should reioyce to see what good the Apostles had done in their ministrie Thirdly that this is not so to be vnderstood as if the Prophets being then in heauen did particularly vnderstand what good the Apostles did vpon earth For we haue iust cause to doubt that the faithfull that are departed this life doe not know in particular what is done by vs vpon earth further than God is pleased by the ministrie of the Angels or otherwise to make it knowne vnto them when he seeth it may tend to the increase of their ioy and for the benefit of his Church vpon earth How is this then to be vnderstood that the Prophets should reioyce in the fruit of the Apostles Ministry for if they knew it not they could not reioyce in it I answer first they knew it in part while they liued for God reuealed it to them by his spirit how knowledge and grace should abound in the Church after Christs comming in the flesh that the earth should be filled with the knowledge of the Lord as the waters couer the sea Esay 11. 9. that God would then put his Law into the inward parts of his people and write it in their hearts ler. 31. 33. To them it was reuealed that not vnto themselues but vnto the faithfull that they should in these last dayes minister both by their preaching and writing the substance of the Gospell which is now preached 〈◊〉 Pet. 〈◊〉 12. And therein they reioyced euen to foresee this as Abraham did to foresee Christs comming in the flesh Iohn 8. 56. Secondly they shall know it perfectly at the day of iudgement at which time and not before it shall be fully knowne what euery man hath done what fruit euery mans labours hath yeelded iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsells of the heartâ—… and then shall euery man haue praeise of God 1. Cor. 4. 5. Which is one reason why besides the particular iudgement that euery soule goeth vnto so soone as euer it is departed out of the body after death commeth the iudgement Heb. 9. 27. there shall be a generall iudgement wherein also at the last day the Lord will then iudge euery man according to his workes because before that day it cannot be knowne to men and Angels though to the Lord it be how much good any good man hath done or how much hurt any wicked man hath done For as we know the sinnes of many wicked men may do much hurt after they are dead and rotten as it is said 2. King 23. 15. of Ieroboam that it was he that made Israel to sin euen in Iosia's daies which was about three hundred and sixty yeares after his death so may the good workes of the faithfull fructifie and do great good long after they be departed this life As Dauids holy example did good on Iosiah foure hundred yeares after Dauid was dead hee walked in the waies of Dauid his father and followed his good example 2. King 22. 2. At the end of the world then when it shall be fully knowne to men and Angels how much honour or dishonour euery man hath done vnto God the Lord will haue a generall iudgement And it is euident that the reioycing of the Prophets that our Sauiour speakes of in this place is to be referred vnto this time For first it is then when the reapers shall receiue their wages Secondly when the reapers and the sowers shall reioyce together Now then from hence that our Sauiour saith the holy Prophets and Apostles at the day of iudgement shall reioyce together though it shall then
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
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
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
Law The third and last meane we are to vse to maintaine our honour and estimation in the hearts of Gods people is to make our selues an example and patterne to them in all the duties of holinesse toward God and righteousnesse toward men and to shew care of this not in our selues onely but in all that are of our family also This direction is giuen Tit. 1. 6. Hee must be vnreproueable and not so onely but his children also must be faithfull not scandalous for riot neither disobedient See the great force that this hath to gaine reuerence to our Persons and Ministry in two examples 1. Tim. 4. 12. Let no man despise thy youth but bee vnto them that beleeue an example in word in conuersation in loue in spirit in faith and in purenesse The other is in Iohn Baptist see what honour the holinesse of his life did gaine him with all men Mar. 6. 20. Herod reuerenced Iohn because hee knew him to bee a iust man and an holy Insomuch as though he did hate him for his faithfulnesse and persecuted him to the death yet he did it against his conscience and that was the cause why it was after such a vexation and torment vnto him When he heard of the fame of Iesus he thought straight of Iohn Baptist Mar. 6. 14. Iohn Baptist is risen from the dead And 6. 16. When Herod heard it hee said It is Iohn whom I beheaded As if he should say This will neuer out of my Conscience that he was a good man and a iust and I hated him for his faithfulnesse I troubled and persecuted him On the other side had we all the meanes in the world to make vs great yet if our selues make not conscience of the things we teach others yea if we be not carefull to put all iniquitie farre from our Tabernacles we shall grow contemptible and vile for the mouth of the Lord hath spoken it See two plaine proofes of this the one is Esay 43. 27 28. Thy Teachers haue transgressed against me therefore haue I prophaned the Rulers of my Sanctuary The other place for this is 1. Sam. 2. 30. in the example of Eli he was himselfe vnreprouable but because he had not that care he should haue had of his family but suffered his children to runne to riot to the great scandall of the Church the Lord threatneth to bring great contempt vpon him and thereupon giueth this generall Rule Them that honour me I will honour and they that despise me mine Ordinances my Word my worship shall be despised A sentence worthy to be oft thought vpon by vs specially that are Ministers and not by vs only but by all men as being spoken by him that is able to make his word good that is able to poure contempt euen vpon Princes 1. Sam. 2. 30. Them that honour me I will honour and they that despise me shall be despised Lecture the eightie Februarie 12. 1610. IOHN IIII. XLIIII IT remaineth now that we proceed to the second Vse this Doctrine serueth vnto The Vse therefore that the people of God are to make of this Doctrine is this That for as much as 1. Our Sauiour here noteth it for a great sinne in all such as cannot honour a Prophet if he be their owne Country-man and that 2. Christ for this cause refused to teach at Nazareth and that 3. They can receiue no profit by the Doctrine of their Teachers if vpon any pretence they despise their persons and that 4. The chiefe cause why men refuse to giue due respect vnto their owne Prophets are those foure faults which I spake of in the Reason of this Doctrine That therefore all the faithfull would take heede of and labour to arme themselues against these foure corruptions which are in the nature of euery one of vs and which if we take not good heed vnto we shall neuer be able to yeeld that honour that is due to the Ordinance of God in the Ministry of his seruants I will therefore speake of all these foure corruptions particularly and giue you remedies against them out of the Word of God The first of these foure corruptions as we haue heard is Pride We disdaine to be directed and reproued by such as we know to be no better men than our selues specially if we know them to be our inferiours men of baser or meaner estate in the world than our selues For we are apt to thinke that euery Preacher that with any plainenesse and power admonisheth and reprooueth our sins seekes to vsurpe authority and to reigne as a Lord or Pope ouer vs to hold our heads vnder his girdle and that we can by no meanes endure Hereupon it is that you shall seldome heare any fall out with a faithfull Minister but they will be ready to vpbraid him with the meanes of his estate and to charge him with pride that he being no better a man should take so much vpon him though in no other thing he shew himselfe proud but in the plainenesse of his Ministry only Thus did the Sodomites reiect the most humble admonition of Lot Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule Thus did Corah with his Company reiect the Ministry of Moses and Aaron though Moses were the meekest man vpon earth Num. 16. 3. Ye take too much vpon you wherefore lift ye your selues aboue the Congregation of the Lord Now there be foure excellent remedies giuen vs in Gods Word against this corruption 1. To consider it is no pride nor presumption in the Minister of Christ how meane a person soeuer he be in worldly respects to vrge all men to yeeld obedience to the Word to reproue the sins of any man yea to do this plainely and boldly as one hauing authority for he hath a commission and calling from God to do this Tit. 2. 15. These things speake and exhort and rebuke with all authority see that no man despise thee Yea we are bound to doe this vpon paine of Gods Curse Ier. 1. 17. Speake vnto them all that I command thee bee not affraid of their faces lest I destroy thee before them Why should any then count it pride in vs to doe that that we haue so good a warrant to doe and that God hath so straightly charged vs to doe 2. The second remedy against this pride is to consider that the message is to be regarded not according to the worth of him that bringeth it but of him from whom it commeth looke not in the ministry of the Word to the meanenesse and basenesse of the messenger but to the Maiesty of him that hath sent him to speake to thee in his Name 2. Cor. 5. 20. Now then we are Embassadours for Christ we pray you we teach you exhort you reproue you in Christs stead When thy heart beginneth to rise at any thing thou hearest taught and vrged vpon thy conscience out of Gods Word say as Ioseph did Gen. 50. 19. Am not
of his Apostles giuen them a charge which was peculiar to them and to them for that time also as appeareth by that which our Sauiour said vnto them Luke 22. 36. but now he that hath a purse let him take it and likewise his scrip And by that which is said of Pauls cloke which he left at Troas 2. Tim. 4. 13. Matth. 10. 9 10. Prouide not gold nor siluer nor money nor a scrip for your iourney neither two coates neither shooes nor a staffe he giueth a reason that is common to all faithfull Ministers with them For the workeman is worthy of his meate Yea as Luke 10. 7. hath it The labourer is worthy of his wages and wages we know if it be iust and equall is more than will serue for foode And Luke 22. 35. he seeketh to confirme them by that experiment When I sent you without bagge or scrip or shooes lacked ye any thing And they said Nothing Thirdly they shall be sure to finde some that will receiue their Doctrine also and profit by it This is plaine in the Parable of the sower the sower loseth not all his seede but though some fell on the high way and some on stony ground and some among thornes yet some fell in good ground Mar. 4. 8. 20. So we shall finde in the story of the Acts of the Apostles that notwithstanding the places they went to were deepely setled and strongly rooted in Idolatry and that also they euer met with most bitter opposition of the Iewes yet they neuer preached any where but some receiued profit by them This is noted at Pauls being at Thessalonica Acts 17. 4. Some of them beleeued and ioyned in company with Paul and Silas And at Athens verse 34. though some mocked and others were in suspence Howbeit certaine men claue vnto Paul and beleeued And at Rome Acts 28. 24. Some were perswaded with the things that were spoken and some beleeued not The Reason of this Doctrine is this That God maketh that precious account of the Ministry of his Gospell that he neuer bestoweth it vpon any place were he hath not some of his Elect. Other blessings God bestoweth in as great plenty vpon Reprobates as vpon his Elect. Eccles. 9. 2. All things come alike to all and the same condition is to the iust and to the wicked But this blessing God giueth to no place where he hath not some people to saue This the Lord expressed vnto Paul when he giueth him the reason why he would haue him preach at Corinth Acts 18. 9 10. Feare not but speake and hold not thy peace for I haue much people in this Citie And Christ giues this for a reason why he sent forth the Seuenty because the Lords haruest was then great God had much good corne to gather into his barne Luk. 10. 2. And the Apostle when he would proue that God had an Elect people among the Gentiles and had a purpose to saue the Gentiles vseth this argument to proue it by Rom. 10. 18. But I demand haue they not heard no doubt their sound went throughout all the earth and their words vnto the ends of the world Now if God neuer send his Prophets and Messengers to any people but where he hath some of his Elect then can they not choose but finde some that will honour them some that will be kinde vnto them yea which is more some that will heare and receiue their Doctrine For so saith our Sauiour Iohn 10. 27. My sheepe heare my voice The Vse of this Doctrine is for our encouragement that are Ministers of the Gospell against the generall contempt and hatred that is borne not to our persons onely but to our Doctrine and Ministry also 1. Though no man regarded vs nor our Ministry yet if we haue the testimony of a good conscience euery one of vs may comfort our selues as the Prophet doth Esay 49. 4 5. My iudgement is with the Lord and my worke with my God though Israel bee not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength But yet the Lord hath giuen vs this further encouragement That if the fault be not in our selues wee shall not want honour maintenance or successe but though many doe despise vs yet some shall receiue vs esteeme of vs loue vs and heare vs with delight and profit And we haue more cause of comfort in the loue of one good man that feareth God how poore soeuer than we haue cause of discouragement in the hatred and scorne of an hundred wicked men Yea certainely our hearts are not vpright in vs if we be not of this mind This was Dauids minde Psal. 119. 79. Let such as feare thee turne vnto me and such as know thy testimonies 2. The second Vse of this Doctrine is for the reproofe of wicked men that receiue vs not This example of the rest of the Galileans did doubtlesse increase the condemnation of them of Nazaret in reiecting Christ. Many flatter themselues in this and thinke it is no sinne to despise Preachers and Preaching because it is the fashion all men do so For this is certainely a great comfort to wicked men to see that many do as they do or worse then they do Ezek. 16. 54. Iuda by her sinnes comforted Sodome and Samaria But know thou though this be a poore and wretched comfort yet thou shalt not haue so much as this to comfort thee For thou seest there be many that esteeme vs and our Ministry Wisedome is iustified of her children Matth. 11. 19. yea many of thine owne sort and ranke Gentlemen as thou art Seruing-men as thou art Husbandmen and Tradesmen as thou art men of as good calling and degree as thy selfe men of poore estate as thy selfe this is that that will one day confound thee yea say they were all thy inferiours their example in this will confound thee 1. Cor. 1. 27. God hath chosen the foolish things of this world to confound the wise their zeale will confound thy backwardnesse their loue thy hatred and malice Yea this thine owne conscience knoweth well and that is the cause why thou frettest so to heare and see this that there be so many resort to our Ministry so many that loue and esteeme vs Mark 11. 18. Followeth now the reason that moued the Galileans to receiue Christ They had seene all the things that he did at Ierusalem at the Feast Why what did he at the Feast Surely there is nothing expressed that he did but that Iohn 2. 15. He made a scourge and droue all out of the Temple that sold oxen and sheepe and doues and poured out the changers money and ouerthrew the tables Yet it is certaine he did there at that time many miracles though it be not expressed what they were for so it is said When he was in Ierusalem at the Passeouer many belieued in him when they saw the miracles that he did Ioh. 2. 23. And
grounded vpon this doctrine The first of these considerations is That affliction is not a signe of Gods hatred but of his loue rather not onely his shaking and holding out of his rod is a signe of his fauour as that was we reade of Ester found fauour in his sight and the King held out vnto her the golden scepter Est 〈◊〉 2. but euen his whipping and scourging of vs with it Though it be a signe of his anger and of a little wrath as the Lord speaketh Esay 54 8 yet of his hatred it is not Pro. 3. 12. The Lord correcteth him whom he loueth euen as a father doth the childe in whom hee dlighteth Heb. 12. 6 7. Whom the Lord loueth he chasteneth and scourgeth euery sonne whom he receiueth if ye endure chastening God offereth himselfe to you as to sonnes for what sonne is it whom the father chasteneth not Therefore Iob wondereth at Gods loue in this Iob 7. 17 18. What is man that thou doest magnifie him and that thou setâ—…est thy heart vpon him and doest visit him euery morning and try est him euery moment And that is the reason why the Lord though he passe by a thousand foule faults in the wicked is wont to whip his owne people if they doe but tread awry Amos 32. You onely haue I knowne of all the families of the earth therefore I will visit you for all youâ—… iniquities And on the other side it is spoken of as an argument of Godâ—… wrath and indignation against desperate sinners that God will for beareâ—…o-correct them Esay 1. 5. Wherefore should yee bee smitten any more for yâ—… fall away more and more And Hosea 4. 14. I will not visit your Daughters when they are Harlots nor your Spouses when they are Whores Oh how great is the blindnesse of such as because though they haue often committed grosse sins yet they prosper still are ready to conclude God loues them and that they that haue greatest afflictions are the worst men most out of Gods fauour No no affliction is not a signe of Gods hatred but of his loue rather And who will not be patient and comfortable in affliction that beleeueth this The second consideration is this The Lord certainely intends our good in all our corrections yea to doe vs that good by them which we could not receiue by any other meanes Be thou assured of this that if thou vnfainedly feare God the Lord intendeth thy good in euery affliction of thine though thou cannot yet perceiue it Psalme 25. 10. All the paths of the Lord are mercy and truth to all such as keepe his couenants and his testimonies Heb. 12. 10. He chasteneth vs for our profit that we might be partakers of his holinesse 1. Cor. 11. 32. When wee are iudged wee are chastened of the Lord that wee might not bee condemned with the world Affliction is a medicine which though it be bitter yet it is well approued by the experience of all Gods people that euer were to be most wholesome and soueraigne If any of vs should in our sicknesse haue a physitian come to vs whom we knew to be so wise and learned that he perfectly knew our estate and what would doe vs good and so louing and good a man also that he did vnfainedly desire to doe vs all the good he could if this man should prescribe to vs a potion and tell vs he had no other meanes to do vs good but that if we take it not we must needs die if we do take it it will certainly do vs good how strange soeuer the working of it seem to be for a while yet in the end it will certainly do vs good and recouer vs there was neuer any of his patients receiued it but it did them good would any of vs be so mad as to reiect such a potion giuen vs by such a Physitian would we not willingly drink it off euery drop though it were neuer so loathsome in colour how bittersoeuer it were in taste how much soeuer it were in quantity Now such a Physitian is the Lord and such a medicine is Affliction When we are iudged we are chastened of the Lord that we may not be condemned with the world 1 Cor. 11. 32. He chasteneth vs for our profit that we might be partakers of his holinesse Heb. 12. 10. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law that thou mayest giue him rest from the dayes of aduersity vntill the pit be digged for the wicked Psal. 94. 12 13. The third consideration that may make vs patient and comfortable in affliction is this That God will surely remoue it when it hath had that good worke in vs that he hath appointed it for The Lord our God is not like those hard hearted Chyrurgions that care not what paine they put their Patients to but he is very mercifull and tender-hearted he vseth not to apply corasiues nor to launce or seare but vpon great necessity Lam. 3. 33. He doth not punish willingly nor afflict the children of men 1 Pet. 1. 6. Now for a season if need require you are in heauinesse through manifold tentations Is thy affliction sharpe and painfull certainly the Lord seeth thou hast need of it or els he would handle thee more gently When a man hath a deepe wound and festered at the bottome full of corruption or hath some bullet or arrow head or point of a sword that must be taken out the Chyrurgion can neuer cure him well but he must needs put him to great paine launce him and cut him and make the wound bigger before he can heale it and euen so deales the Lord with his patients Iob 5. 17 18. Behold blessed is the man whom God correcteth as if he should say Happy man is he that euer came vnder the hands of this Chyrurgion Therfore refuse not thou the chastening of the Almighty for he makes the wound and binds it vp and his hands make whole The like must we think of the continuance of our afflictions Is thy affliction long certainly thy need requires it should be so it hath not had the good work in thee yet God sent it for The Lord is not like those couetous and wretched Chirurgions that for their owne aduantage will protract their cures but he is most faithfull and will not keep his patients a day longer vnder his hand than their necessity doth require This made Dauid say Psal. 119. 75. I know O Lord that thy iudgements are right and that thou of very faithfulnesse hast caused me to be troubled The fourth consideration is That we haue had much more experience of his goodnesse towards vs in giuing vs prosperity than we haue had of his anger in afflicting vs and there is no proportion betwixt the time of our afflictions and prosperities that which the Lord speaketh by his Prophet For a small moment haue I for saken thee but with great mercies will
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
in the anguish of their conscience by perswading themselues they should much offend God if they should giue liberty to themselues to enioy the creatures of God for their delight if they should keepe company or follow their callings or be merrie at any time or vse recreations Secondly in speaking of this Point I will keepe my selfe in mine owne element and speake that which I haue receiued not from the Physitian but from the Lord. Yet haue I reserued this preseruatiue for the last place because that which you haue heard in the three former will much helpe you to receiue this with profit and not with hurt For first that which I haue to say in this point belongs onely to such as know themselues to be reconciled to God in Christ Iesus the rest must go to the Physitian for comfort in this case I haue none for them To such I say as delight is not seemly for a foole it is an vnseemly and absurd thing in the eye of euery wise man to see an vngracious man so merry and iocund Pro. 19. 10. God hath created all the comforts of this life to be receiued with thanksgiuing of them that belieue and know the truth and of none els 1 Tim. 4. 3. Secondly If a man vse things without sobriety and affect them too much as if he had no better comforts than these he shall neuer receiue good by them It is made the note of a man that shall neuer go to Heauen Psal. 24. 4. To lift vp his mind vnto vanitie It is easie for a man to surfeit and take too much of these things Prou. 25. 16. If you haue found hony saith Salomon eat that that is sufficient for thee lest thou be ouer full and vomit it Of the comfort and refreshing that many take in these things it may be said as Prou. 14. 13. The end of that mirth is heauinesse yet certainly there is great force in these things being rightly vsed to keep the heart from being ouercome with sadnesse and to make it chearefull This appeareth plainly by the contrary euen by the restraint God hath enioyned vnto his seruants in the vse of these things at such times as he cals them to mourning On the day of the Fast because it was to be a day of humiliation Leuit. 23. 27. and 29. 32. men might not enioy the liberall vse of Gods creatures In those dayes I Daniel was mourning three whole weekes I ate no pleasant bread neither came flesh nor wine in my mouth neither did I annoint my selfe at all till three whole weeks were fulfilled Dan. 10. 2 3. Nor follow the works of their lawfull callings Whatsoeuer soule it be that doth any work in that same day that same soule will I destroy from among his people Leuit. 23. 30. Nor allow to themselues the comfort of society Let the bride-groome go forth of his chamber and the bride out of her bed-chamber Ioel 2. 16. In it men separated themselues from their wiues Zach. 7. 3. The husbands kept it in a secret fast apart and their wiues apart Zach. 12. 12. Nor vse recreation nor the meanes of mirth Gods people in the time of their mourning for Ierusalem when they were in captiuity did forbeare their singing and all other meanes of mirth preferring Ierusalem before their chiefe ioy Psalme 137. 4 6. And indeed it is very euident that these are good meanes appointed of God to refresh and comfort the heart of man First for a liberall diet we know what is said Pro. 31. 6 7. Giue ye strong drink to him that is ready to perish And 1 Tim. 4. 4. Euery creature of God is good and nothing ought to be refused specially not vpon conscience and conceit of vnlawfulnesse if it be receiued with thanksgiuing Secondly for society what a comfort it is we may find by this that Sathans best aduantage to tempt Christ was when he was all alone in the wildernesse and vtterly barred from all societie of men Matth. 4. 1. Thirdly for following our callings the many promises of comfort and ioy that are made vnto them that walke diligently in their callings proue it plainly When thou eatest the labours of thy hands thou shalt be blessed and it shal be well with thee Psal. 128. 〈◊〉 Ye shall reioyce in all that ye put your hand vnto Deut. 2. 7. The sleep of a labouring man is sweet Eccl. 5. 12. And for them all that a Christian vpon no pretence of humiliation for sinne or for too long a time may altogether depriue himselfe of these outward comforts may haue a notable example of Dauid euen then when he had as great cause to be humbled as any poore sinner can haue 2 Sam. 12. 20. 4. 29. 31. When the child was dead though the remembrance and sense of his sinne died not with the child he arose from the earth and washed and annointed himselfe yea he vsed againe the lawfull comfort of the mariage bed he exercised himselfe againe in the works of his calling and fought the Lords battels and shewed great seuerity against the enemies of the Lord. Lecture the ninetie fifth Iuly 10. 1611. IOHN IIII. XLIX L. WE haue already obserued in the speech of this Ruler which is set downe Ver. 49 that his heart was so oppressed with care and feare and griefe for his sonne as he could not mind what Christ said vnto him he could not be troubled or moued at all with the sharpe reproofe he receiued from him though he esteemed highly of him yet doth he not regard what he said vnto him And from hence we haue receiued this Doctrine That worldly griefe and affliction if it be extreme and violent is wont to make the mind and heart vncapable of heauenly things vnable to receiue any benefit by the Word and vnfit also to pray with comfort And the first Vse I told you was to be made of this Doctrine is to perswade euery Christian to learne the right way how to preuent and keepe his owne heart from immoderate sorrow specially from worldly things And thus farre we proceeded the last day It remaineth now that we come to another Vse that is to be made of this Doctrine and so we will proceed vnto that that followeth The second and last Vse of the former Doctrine is to disswade all men from putting off the care of their soules and prouiding for the welfare and saluation of them vntill the euill day It is wisdome for a man to seeke reconciliation with God and assurance of it presently and without delay while he is in his best health And to make his best benefit of all good means of grace and to get good grounds of assurance of his saluation before affliction come while his mind and memory is free and his heart chearefull This we know is the exhortation of Salomon Eccl. 12. 1. Remember now thy Creator in the daies of thy youth while the euill daeies come not nor the yeares of affliction wherein
with hardnesse of heart Ezek. 24. 13. Because I would haue purged thee from thy filthinesse and thou wast not purged thou shalt not be purged from thy filthinesse till I haue caused my wrath to light vpon thee The fifth and last Reason to disswade from this putting off our repentance is this That though a man were sure God would both giue him as good meanes of grace as euer he had in his age or last sicknesse and also worke effectually with them to his vnfained conuersion yet can he not ordinarily haue that comfort in it as he might haue had if he had been conuerted sooner First in respect of the cause and fountaine from whence this change of his doth spring For he shall haue cause to doubt and feare that his repentance proceeds rather from a seruile feare of Gods iudgements than a sincere loue of God himselfe Many we know haue seemed in affliction very penitent whose hearts haue proued very vnsound When he slew them then they sought him and they returned and enquired early after God neuerthelesse they did flatter him with their mouth and they lied vnto him with their tongue for their heart was not right with him neither were they stedfast in his couenant Psal. 78. 34 37. Secondly in respect of the fruits of repentance which are a singular testimonie and euidence of the sinceritie thereof and consequently a principall means of comfort Bring forth fruits meet for repentance saith Iohn Baptist to his hearers Mat. 3. 8. This was Pauls great comfort Our reioycing is this euen the testimonie of our conscience that in simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we haue had our conuersation in the world 2 Cor. 1. 12. And this he saith will be a great comfort to euery man when he can approue the truth of his repentance by his works and conuersation Let euery man proue his owne worke and then shall he haue reioycing in himselfe alone and not in another Gal. 6. 4. A great part of this comfort they are depriued of that die so soone as they haue begun to repent Thirdly in respect of the Lords acceptance for he shall haue cause to doubt and fear lest when he hath bestowed on Sin and Satan all the best of his time the Lord should refuse to accept of the dregs and refuse of it according to that If ye offer the blind for sacrifice is it not euill and if ye offer the lame and sick is it not euill ye brought that which was torne and the lame and the sick thus ye brought an offring should I accept this of your hand saith the Lord Mal. 1. 8 13. Lecture the ninetie sixt August 11. 1611. IOHN IIII. L. WE haue already heard that in this Verse is set downe the comfort and satisfaction it pleased Christ to giue to this Noble-man after he had rebuked him in these words Iesus said vnto him go thy way thy sonne liueth And herein the goodnesse of Christ is to be obserued in two points First that he shewed his diuine power in the cure euen of a bodily infirmitie Secondly that he did it at the request of a man that was so weake in Faith as this Ruler was This is I say first to be obserued that our Sauiour here shewed his Diuine power in the cure of a bodily disease And because this is the first time that mention is made of a miracle of this kind in the harmony of the Gospell and it is afterward oft spoken of we will here once for all consider and handle this point as the Doctrine which this Text giues vs direct occasion to obserue That our Sauiour in the dayes of his flesh shewed his diuine power no way so much as in curing the bodies of men This is a point worthy to be obserued That whereas our Sauiour was sent into the world not to doe the office of a Chyrurgion or Physitian to the bodies of men but to giue life and saluation to their soules God sent his onely begotten Sonne to the end that whosoeuer belieues in him might not perish but haue life euerlasting Iohn 3. 16. and had the name of Iesus a Sauiour giuen vnto him in no other respect but because he should saue his people from their sinnes Mat. 1. 21. and therefore also when he giues himselfe the title of a Physitian he expounds himselfe and saith he was a Physitian not for the body but for the soule the physick he had to giue serued to cure the soule of sinne by calling men to repentance Mat. 9. 12 13. Yet for all that if we looke into the story of his life we shall find that for one man whose soule he cured by bringing him vnto repentance there were many whose bodies he helped and restored vnto health yea that the most of all the miracles that he wrought vpon earth were done in the curing of the bodies of men Indeed after his resurrection and ascension he declared his power wonderfully in curing and conuerting the soules of men as Peter speaketh Acts 3. 26. God hath raised vp his Sonne Iesus and hâ—…â—…e hath sent to blesse you in turning euery one of you from your iniquities Aâ—… 〈◊〉 31. Him hath God lift vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes But in the dayes of his flesh he did performe the part of a Physitian for the body rather than for the soule for he did most diligently and carefully exercise himâ—…e in dâ—…ng cures vpon the bodies of men This you shall the better vnderstand if you will marke sixe points which I haue obserued in these cures that ouâ—… Sauiour wrought which I will run ouer as fast as I can First the persons whom he cured he refused none that came vnto him for helpe he excepted against none Mat. 12. 15. Great multitudes followed him and he healed them all Yea Luke 4. 40. He laid his hands on euery one of them and healed them Secondly the diseases themselues that he cured Agues Mat. 8. 15. palsies Mat. 9. 2. dropsies Luke 14. 2. leprosies Luke 5. 12. issues of bloud Mat. 9. 20. blindnesse Iohn 9. 1. deafenesse Mar. 7. 32. dumbnesse Matth. 15. 30. lamenesse Mat. 21. 14. lunacy Mat. 4. 24. In a word there was no kind of disease whatsoeuer that he refused or failed to helpe men of that came vnto him for helpe Mat. 4. 23. He healed euery sicknesse and euery disease among the people Thirdly obserue the time he tooke for curing of men he neglected no opportunity to do it he cured very many on the Sabbath dayes Luke 13. 14. yea after he had spent himselfe by preaching in the Synagogue at Capernaum vpon a Sabbath day yet when Euen was come and the Sun was downe they brought to him all that were diseased thereabout and he healed them Mar. 1. 32. Yea the Euangelist Luke speaking of that very miracle Luke 4. 40.
he expostulateth no further with him concerning his infidelity but perceiuing that his minde was so oppressed with griefe that he could not regard nor be affected with that which was said concerning his sinne he beares with him in it and saith no more of his sinne Secondly that he yeeldeth vnto his importunity and healeth his sonne as he had desired Thirdly and lastly he grants him more than he did desire or could hope for at his hands for whereas he desired only that he would go downe and heale his sonne verse 47 49. and that would haue required some time Christ doth immediately deliuer his childe from all his paine and danger and restoreth him to health And for the Reason that moued Christ to shew such respect to this weake man which is the third point I told you is to be obserued in the Text though it were chiefly in himselfe euen in his owne mercy he shewed mercy on him because it pleased him so to doe Rom. 9. 18. yet had he doubtlesse respect vnto those small seedes and beginnings of Faith and vprightnesse of heart which he discerned in him He saw first that he came to him for helpe with an honest heart and perswasion that he was able and willing to doe him good secondly that he was constant and importunate and would not be driuen away by the repulse he receiued from him And for this cause had Christ so great respect vnto him notwithstanding all the faults and weaknesses that he discerned in him Then from these three points thus obserued in the Text this Doctrine ariseth for our instruction That the Lord is not wont to reiect his seruants for any of their infirmities True it is the Lord is not so blinded with affection towards his children as he cannot see any fault in them or doteth so vpon them as to delight in their blemishes or is so indulgent towards them as he is loth to grieue and displease them as many foolish parents are for first he mislikes and is displeased euen with the least fault he sees in any of his children Hab. 1. 13. He hath pure eyes and cannot see euill he cannot behold wickednesse See this in the angry reproofes that Christ hath beene wont to giue euen to his best beloued Disciples euen for their ignorance are ye also yet without vnderstanding Doe yee not yet vnderstand Matth. 15. 16 17. and for their weakenesse of Faith ô faithlesse and peruerse generation how long shall I be with you how long shall I suffer you Matth. 17. 17. and therefore none that hath grace may please himselfe in the least of his corruptions but ought to be grieued and humbled for it Yea if his children doe slip into any foule faults hee will as sharply correct them as he will doe any other Amos 3. 2. You onely haue I knowne of all the families of the earth therefore I will visit you for all your iniquities See an example of Gods seuerity towards Moses for delaying the circumcision of his son in the Iune the Lord met him and sought to kill him that is he did breake forth vpon him by some grieuous iudgement that was so sensible as both Moses and Zipporah tooke notice of it and of the cause of it too viz. the neglect of circumcising their son Exod. 4. 24. yea the Lord will sooner beare with grosse sinnes in others than with the appearance and shew of euill in his owne The Lord your God is a iealous God among you Deut 6. 15. and a iealous husband cannot endure so much as the shewes of vnchaste loue in his wife towards another in lookes or talke or gesture or secret company And therefore the nearer any man drawes to God in a profession of piety and religion the more carefull had he need be to looke to his waies And he is a mad man that imagines because he is a professour God will beare with him in his sinnes And yet for all this the goodnesse of the Lord is certainely wonderfull this way in bearing with his seruants and not reiecting them for their infirmities for besides that none of all their frailties shall be imputed vnto them to their condemnation Rom. 8. 1. He seeth no iniquity in Iacob nor transgression in Israel Num. 23. 21. He doth so passe by many of the foule infirmities of his children as he doth not so much as correct them in this life for them nor checke them nor make any mention at all of them And this is surely very admirable considering how iust the Lord is and how he hates sinne which made the Prophet to burst forth into that admiration Micah 7. 8. Who is a God like to thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage This we shall the better beleeue to be so by considering three points First that though the Lord hate all sinne euen in his owne seruants and they dislike themselues for it yet he liketh neuer the worse of them for their frailties Iob we know shewed great impatiency Iob 3. insomuch as afterwards when he considered how he had carryed himselfe he saith Chapt. 42. 6. I abhorre my selfe and repent in dust and ashes but God seeth no such matter in him God counteth him a most patient man when he condemned himselfe God iustified him Ioh 42. 7 8. and twice chargeth his friends thus Yee haue not spoken of â—…e the thing that is right like my seruant Iob. The like we shall see in Dauid he complaineth of himselfe Psalme 40. 12. that his sinnes were more than the haires of his head therefore his heart failed him But the Lord had a farre better opinion of him than he had of himselfe for thus God saith of him 1 Reg. 14. 8. that he had followed him with all his heart and done onely that that was right in his eyes Secondly these very workes wherein his seruants haue shewed much frailty he hath accepted of and taken them in good part and hath not beene wont to reiect the good workes they haue performed because of the corruption they haue shewed in them 2. Chron. 6. 8 Whereas it was in thine heart to build an house to my Name saith the Lord to Dauid yet was it ignorantly and fondly done of him to purpose such a thing without warrant from God as appeareth spake I a word to any of the iudges of Israel whom I commanded to feed my people saying why haue yee not built me a house of Cedars 1. Chron. 17. 6. thou didst well in that thou wast so minded The like to this we may see in a prayer Dauid made Psal. 31. 22. I said in my haste I am cast out of thy sight and what more wicked or corrupt thought could any man haue in prayer yet marke what followeth Yet thou heardest the voice of my prayer when I cryed vnto thee God reiected not his prayer though it were tainted with so foule a corruption But what speake we of Dauid Esay
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
secondly so soone as he was called he shewed strange diligence and zeale in executing on Ahabs house and friends the commandement he had receiued 2. Kings 9. 7. compared with verse 14 18. 24. 33. 2. Kings 10. 6. 11. 14. 17. thirdly he destroyed Baals Priests and Images and purged the land of that Idolatry 2. Kings 10. 21 28. fourthly he did all this in a zeale for God 2. Kings 10. 16. in so much as the Lord himselfe commended him for it 2. Kings 10. 30. fifthly he bore a notable hatred to the foule sinnes of Iezabel 2. King 9. 22. sixthly he bore a reuerend regard to Gods Word which he shewed by remembring it so long and acknowledging the certainety and righteousnesse of it and his care to see it performed and by doing that he did by direction of it and in obedience vnto it 2. King 9. 25 â—…6 36 37. and perswading others to acknowledge the certainty and righteousnesse of it 2. King 10. 10. seuenthly he had a reuerend respect to good men 2. King 9. 36. and 10. 10. he mentioneth not Eliah's name without title of reuerence he shewes great respect to Iehonadab 2. Kings 10. 15 16. yet this man was no better than an hypocrite his heart was not sound Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart 2. King 10. 31. and therefore God esteemed no better of all that he did than of murder I will auenge the blood of Iezreel vpon the house of Iehu Hos. 1. 4. And the principall if not the onely thing whereby his hypocrisie was discouered was this He did not in all points follow the direction of Gods Law nor make conscience of it though he hated some Idolatry as that of Baal yet he hated not all Idolatry he departed not from the Idolatry of Ieroboam 2. Kings 10. 29. 31. So Herod went very far Mar. 6. 20. but in this his hypocrisie was discouered he could not make conscience of all that Iohn taught him nor forsake all his knowne sins The third note of difference is this The regenerate man though he make conscience of euery duty God hath enioyned him yet makes he most conscience of and is most carefull to obserue the greatest commandements and such duties as God hath most straitly enioyned This note we shall finde giuen by our Sauiour Matth. 23. 24. he makes it a propertie of hypocrites to straine at a Gnat and swallow a Camell this is oft noted for a property of the hypocrite The Pharisees were exceeding precise for the externall rest of the Sabbath euen more than any Law of God required them to be Luk. 13. 14 15. They tithed Mint and Annise and Cummin but they neglected the waightiest matters of the Law Matth. 23. 23. If you aske me which be those waightier matters of the Law I answer They be chiefly of three kinds first the inward worship of God thou shalt shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde this is the first and great commandement Matt. 22. 37 38. secondly iudgement mercy and fidelitie towards men Matth. 23. 23. thirdly the duties of our particular and speciall callings this may appeare Esay 1. 17. Learne to do well seeke iudgement relieue the oppressed iudge the fatherlesse pleade for the widow Who must do this Verse 10. Ye rulers of Sodome yee people of Gomorrah And by the Apostles oft beating vpon this point in all their Epistles the duties of Masters Seruants Husbands Wiues Parents Children Subiects Pastor Flocke and by that conclusion Paul makes to this Doctrine Tit. 2. 15. These things speake and exhort and rebuke with all authority On the contrarie side the hypocrite is more carefull and busie about other mens duties and the reformation of other mens faults than his own he can see the least mote in his brothers eye but cannot discerne a beame in his own he seemes very carefull to reforme the least fault he sees in another but hath no care of reforming himselfe Matth. 7. 3 5. He bindes heauy burdens and grieuous to be borne and laies them on other mens shoulders but himselfe will not mooue them with one of his fingers Matth. 23. 4. Herein then I pray you make tryall of your selues if you desire to know the soundnesse of your owne hearts Lecture the hundred and three October 1. 1611. IOHN IIII. L. IT followeth that we come now to shew you the difference betwixt the good works of the regenerate and naturall man in the manner of their doing and performing of them And indeed this is a principall thing we must haue respect vnto if we desire to know whether the good duties we do proceed from true grace yea or no. See this in that direction the Apostle giues he that giueth let him doe it with simplicity he that ruleth with diligence he that sheweth mercy with cheerefulnesse Rom. 12. 8. For the Lord hath oft noted the false and counterfeit obedience of the hypocrite by this property that though he haue done such workes as for the matter of them haue beene right and good yet he hath neuer done them in a right manner not with a right affection as it is said of Amazia 2. Chron. 25. 2. He did vprightly in the eyes of the Lord but not with a perfect heart And on the other side it is noted for a property of true and sauing obedience when there is care not only to doe the thing God commandeth but to doe it also in that manner and with that affection of heart that God hath commanded as we shall see in the example of the children of Israel Exod. 39. 42 43. According to all that the Lord commanded Moses so the children of Israel made all the worke And Moses looked vpon all the worke and behold they had done it as the Lord had commanded And in the speech and example of our Sauiour Iohn 14. 31. That the world may know that I loue the Father as the Father hath commanded me so I doe not onely what the Father hath commanded that I do but I do as he hath commanded I finde therefore in Gods Word foure euident notes of difference betweene the good duties that are performed by the naturall man and by him that hath a sound and sanctified heart euen in the manner of doing of them The regenerate man intends and the end he aimes at in doing good duties is to please and honour God he hath a single and sincere respect to God and nothing else he doth that which he doth because he knowes God hath commanded it he is pleased with he is honoured by that which he doth The notice he knowes God will take of it his allowance and reward contents him and he seeke no more The regenerate man serues God euen in those duties he performes to men euen in the duties of his calling Rom. 12. 11. Not sloathfull to doe seruice he meanes one
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
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
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.