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
forefathers 2. Of such as liue vnder better meanes of instruction more is required then of such as liue vnder a dumb and ignorant Ministry The Apostle sharpely reprooues the Hebrewes Chap. 5 12. for that whereas considering the time they liued in and meanes they had inioyed they ought to haue beene teachers yet had need to be taught their first principles and tells them Heb. 6. 1. 3. That vnlesse they were carefull to grow forward to perfection they were in great danger to fall into the vnpardonable sinne 3. Of such as haue more leisure and fewer distractions through worldly businesse God requires a greater measure of knowledge then of others That which the Apostle speakes of vnmarried persons holds good proportion with Gentlemen and others that by reason of their estates are freed from that toyle in worldly businesse that others haue 1. Cor. 7. 32. The vnmarryed careth for the things of the Lord how hee may please the Lord verse 33. He that is marryed careth for the things of the world 4. Of such as God hath giuen best naturall parts best wits and best memories vnto he requireth more knowledge then of others For that speech of Christ is generall To whomsoeuer much is giuen of him shall bee much required Luk. 12. 48. Yet remaines the Doctrine true that euery Christian of what sexe and condition soeuer is bound to seeke to be resolued and setled in the knowledge of the true Religion of God Obserue the confirmation of this Doctrine in three seuerall points 1. Euery one is bound to seeke the knowledge of the truth 1. Tim. 2. 4. God would haue all men all sorts to bee saued but how and to come to the knowledge of the truth Though the Lord be infinite in mercy yet they can haue no comfort in his mercy that haue no knowledge Esay 27. 11. It is a people of no vnderstanding therefore he that hath made them shall haue no compassion of them and he that formed them shall haue no mercy on them Say a man lead an honest and vertuous life that will not serue his turne without knowledge 2. Pet. 1. 5. Ioyne to your vertue knowledge Say a man hath a good meaning and be deuout and carefull to please God this will doe him no good without knowledge Rom. 10. 2. The Iewes had the zeale of God but it was not according to knowledge and therefore for all their zeale the wrath of God came on them to the vtmost 1. Thess. 2. 16. 2. No man is to content himselfe with some smattring or small measure of knowledge but euery one is bound to seeke for certainety and to haue a sound iudgement and setled resolution in the matters of his Religion Rom. 14. 5. Let euery man be fully perswaded in his mind that he may be able to say as Rom. 14. 14. I know and am perswaded through the Lord Iesus And Paul's prayer to God for the Colossians was and if he desired it for them they were bound to desire it for themselues that they might know the mysteries of Religion in all riches of the full assurance of vnderstanding Coloss. 2. 2. and verse 7. requireth that they would seeke to be rooted and established in the faith And Peter reports of all the faithfull he wrote to that they had knowledge and were stablished in the present truth 2. Pet. 1. 12. And 2. Pet. 3. 17. Beware least yee fall from your owne stedfastnesse verse 18. but grow in grace and in the knowledge of our Lord. And Paul tells the Colossians Chap. 1. 22 23. That Christ will present them holy and vnblameable vnto God if they continue in the faith grounded and setled and bee not mooued away from the hope of the Gospell Though it be not required of euery Christian to be able to answer euery thing that is obiected yet should hee be propositi tenax so sure of that truth which he hath learned out of Gods Word that nothing that is obiected by any aduersary may draw him from it 1. Cor. 2. 15. Hee that is spirituall discerneth all things and he is iudged of no man Insomuch as though the learnedst man in the world yea an Angell from heauen should obiect against it yet he would not yeeld to him Gal. 1. 8. 9. In this respect the faithfull man is compared to a tree that growes by the riuers of water and is well rooted But the hypocrite to the chaffe Psal. 1. 3 4. 3. Euery one that hath meanes is bound so farre forth to take notice of the controuersies of Religion as may serue for the setling of his owne heart in the truth 1. Cor. 14. 20. Brethren bee not children in vnderstanding but of a ripe age Phil. 1. 9 10. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement and verse 11. that you may allow those things that are best that you may bee pure and without offence vntill the day of Christ. It is the commandement of God to his people Ier. 6. 16. that they would stand in the waies and behold and aske for the old way which is the good way When a man seeth there are diuerse waies and broad ones too 't is not good to goe on carelessely but he should stand still and consider and behold which is the likelier way and aske of such as can direct him It would be a good confirmation to a Christian that hath meanes to direct him to compare the Doctrine of Papists with ours and the weake grounds they haue to build vpon 1. Our Religion is our chiefe inheritance Psal. 119. 111. and our glory Psal. 4. 2. Euery one seekes certaintie in his inheritance if he see any hole in his lease or euidence he will giue no rest to himselfe nor spare cost till he haue made it sure 2. It is necessary to the saluation of euery man that he professe the true Religion and be a member of the true Church For out of the true Church and Religion no man can finde assurance of saluation and comfort See the necessity of this profession Rom. 10. 10. With the mouth man confesseth to saluation Isay 44. 5. One shall say I am the Lords another shall bee called by the name of Iacob another shall subscribe with his hand to the Lord and sirname himselfe by the name of Israel Marke how the profession of the true Religion yea the very hope of saluation and ioyning to the true Church goe together So Noah desiring the saluation of Iaphets posteritie prayes that God would perswade Iaphet to dwell in the tents of Sem Gen. 9. 27. And 2. Chron. 11. 16. All such as set their hearts to seeke God came to Ierusalem So it is said God added to the Church such as should be saued Acts 2. 47. And it was Dauids comfort and glory that he was the sonne of Gods handmaid Psal. 116. 16. As if he should not else haue beene Gods seruant Therefore the true Religion
words of my mouth are righteous 2. The Reason why no mans word is to be taken in matters of Doctrine or Religion is this because all men are subiect vnto error 1. Cor. 13. 9. There is imperfection in our knowledge and imperfection in our prophecying and teaching of others Rom. 3. 4. Let God bee true and euery man a lyer This is proper to God that he cannot be deceiued himselfe nor deceiue others And Gods people haue beene in great danger in giuing too much credit and authority euen vnto very good men as we may see in these three examples first that of the old Prophet 1. King 13. 18. that of Peter Gal. 2. 13. and that of the brethren who diswaded Paul from going to Ierusalem Acts 21. 12. This Doctrine serueth both for exhortation and for reproofe The first Vse is to exhort euery one of vs to giue this glory vnto Christ as to beleeue him vpon his Word to giue credit vnto the Word of God euen without the testimony or authority of any man yea though we see no reason for it yea though it seeme neuer so contrary vnto our owne reason We must in this case be like Pythagoras his schollers and so rest in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When once we heare Thus saith the Lord this must suffice vs in stead of all reason here wee must rest and satisfie our selues This is called the obedience of faith Rom. 16. 26. Yea this is the first and chiefe obedience that God requires of vs discenteâ—… oportet credere The first worke of his grace in vs is to subdue our reason 2. Cor. 10. 5. Casting downe the imaginations and bringing into captiuity euery thought to the obedience of Christ. Till we haue attained to this simplicitie we shall neuer become wise vnto saluation nor come to any comfortable certaintie in the matters of Religion This is that simplicity which is spoken of Psal. 19. 7. The testimony of the Lord is sure and giueth wisedome to the simple and Pro. 1. 4. To giue vnto the simple sharpnesse of wit The second Vse of this Doctrine is to disswade vs from giuing that honour vnto any man as to receiue any thing in Religion vpon his word or credit For this honour as you haue heard belongeth vnto Christa lone The Apostle requires indeed that Gods people should obey them that haue the ouersight of them and subiect themselues Heb. 13. 17. But this obedience is not Coeca obedientia such as the Iesuites bind themselues and their schollers vnto absolute obedience to receiue and beleeue euery thing that they teach but there is liberty and commandement also giuen to all Gods people to try the Doctrine of their teachers whether it be agreeable to the Word of God or no and accordingly to receiue or reiect it You know that the Beraeans are commended for doing this though they had no meaner teachers then Paul and Silas Acts 17. 11. And it was to the people that that commandement was giuen 1. Thess. 5. 20 â—…1 Despise not prophecyings proue all things and 1. Ioh. 4. 1. beleeue not euery spirit but try the spirits whether they be of God The third Vse of this Doctrine is for reproofe For many there be that giue too little credit vnto Christ and too much vnto man 1. The Papists giue euery whit as much credit vnto the Church as they doe vnto the Word of God nay more a great deale They will not beleeue the Scripture vnlesse the Church giue testimonie vnto it but the Church they will beleeue euen in those things wherein the Scripture giues no testimony to it at all Let the Scripture teach any thing neuer so plainely neuer so cleerely they will still make doubt of the meaning of it and how know you this to be the meaning say they as if the Scriptures of which the Holy Ghost saith Rom. 15. 4. What soeuer is written is written for our learning and 2. Tim. 3. 16. The whole Scripture is profitable to instruction were vttered and written like Apolloes oracles so darkely as none could haue any certaintie of the meaning of them on the other side let the Church hold any thing be it neuer so absurd so contrary to Religion and to reason also yet may there not any question be made of it So that to them doubtlesse that curse belongeth Ier. 17. 5. Cursed bee the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. 2. The disputer of the world of whom the Apostle speaketh 1. Cor. 1. 20. Where is the disputer of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as will receiue no more in Religion then they can see reason for Scripture will not serue their turne they must haue reason Such as giue liberty to themselues not onely to nourish in their owne hearts many reasonings and oppositions against such truths as are manifestly taught in the holy Scripture but dare also openly reason and maintaine argument against the Word of God 1. I blame not any for asking doubting or making question of the meaning of such places of Scripture as are obscure as some places indeed are 2. Pet. 3. 16. For the Disciples did so Mar. 4. 20. and are not reprooued for it But this I blame that they dare reason against such places of Scripture as are plaine and manifest 2. I doe not deny but a Christian may desire to know the reason of that he holds and beleeues in Religion and of whatsoeuer is taught him so he do it 1. With reuerence 2. Out of a desire to be further confirmed in the truth 3. With a resolution to yeeld to that reason which God hath reuealed in his Word and to seeke no further For euery one should be able to answer them that demand a reason of him of the hope that is in him 1. Pet. 3. 15. And Christians should seeke to bee not children but of a ripe age in knowledge 1. Cor. 14. 20. and the blessed Virgin is not blamed for asking with this mind How can this bee Luke 1. 34. But it is a dangerous sinne not to rest in the authority of the Scripture not to count it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euery man take heed how he giues himselfe liberty to cauill and dispute against such truths as are cleerely reuealed in the Scripture that is that which the Apostle doth so reprooue Rom. 9. 19. 20. speaking of the high mystery of Gods Predestination Thou wilt say then vnto mee why doth hee yet finde fault for who hath resisted his will Nay but ô man who art thou that replyest against God Those things which we cannot vnderstand we must admire and say as the Apostle doth Rom. 11. 33. O the depth c. Laying the fault not vpon the Scriptures but on our owne blockishnesse and inability to conceiue the reason of it For there be many truths of God reuealed in the Word which are such mysteries as it is not
haue an eye to and watch our hearts well they will be rouing And as this is needfull in all our prayers so especially in prescript and set formes of prayer which we haue oft accustomed our selues vnto 2. To set our selues as in Gods presence and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare Serue the Lord with feare Psal. 2. 11. in thy feare will I worship toward thine holy temple Psal. 5. 7. The second sort of hypocrites that do not worship God in spirit and truth are they that vse Gods worship or any part of it as a matter of ceremony and formality onely and neuer seeke in it the edification of the spirit and conscience 1. That Preacher is but an hypocrite that seeketh not so to preach as his preaching may haue power in the hearts of his hearers I will know not the speach of them that are puffed vp but the power For the kingdome of God is not in word but in power 1. Cor. 4. 19 20. And he maketh this a note of an able Minister of the Gospell when he is the Minister of the spirit 2. Cor. 3. 6. It is that we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers The seale of mine Apostleship are yee in the Lord yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry 1. Cor. 9. 2. 3. We had therefore need not onely to preach but to teach such Doctrine as is profitable and which particularly concerneth and is of vse to those we teach this was Pauls direction to Titus to teach and stand vpon those things in his Ministry that were good and profitable vnto men Tit. 3. 8. neither onely to teach but to vse application also Preach the Word reproue or conuince rebuke exhort 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites who so they haue a forme of Gods seruice neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry for what power feele they in it Such also are they as heare good Preachers and praise them but neuer examine what profit they receiue in their conscience by them When you praise a good Preacher whose Ministry you frequent with your tongue your life and vnreformed course doth disgrace him Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry in whose hearts the spirit of God hath written that of their Ministers commendation as may be read of all men 2. Cor. 3. 2. 3. The third sort of hypocrites that worship not God in spirit and truth are they that will be deuout in the exercises of Religion and zealous in profession Make a shew of godlinesse but deny the power of it 2. Tim. 3. 5. True Religion where it is receiued will command the heart and the whole man Let a man professe what he will if his heart and life be not reformed he is an hypocrite and whatsoeuer worship he doth to God is but a false worship We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 9. 31. yea the very seruice he doth to God doth but increase Gods wrath against him either amend thy life or giue ouer seruing of God THE THREE AND FORTIETH LECTVRE ON FEBRVARY XXVII MDCIX IOH. IIII. XXV XXVI The Woman saith vnto him I know that Messiah commeth which is called Christ when hee is come hee will tell vs all things Iesus saith vnto her I that speake vnto thee am he THese words containe the conclusion of that conference that was betweene our Sauiour and the Woman of Samaria In the interpretation of the words for the helpe of your memory these fiue questions are distinctly to be opened and resolued Whom meaneth shee here by Messias seeing it is plaine shee vseth this word as the proper name of some person I answer it is euident by the words following that she meaneth the same person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world was described and made knowne to them both by his natures specially his humane nature I will put enmity betweene thy seed and her seed it shall bruise thy head Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and by those offices he should exercise and whereby he should procure the saluation of his people viz. 1. His Propheticall office I will raise them vp a Prophet from among their brethren like vnto thee Deut. 18. 18. His Priesthood He shall be a Priest vpon his throne Zach. 6. 13. His Kingly office Reioyce greatly O daughter of Zion shout O daughter of Ierusalem behold thy King commeth vnto thee Zach. 9. 9. and by the place where he should be borne But thou Bethlehem Ephratah though thou be little among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel whose goings forth haue beene from old from euerlasting Mic. 5. 2. So had he three proper names in the Old Testament giuen him 1. One in respect of his two natures hypostatically vnited in one person Esay 7. 14. He shall call his name Immanuel 2. Another in respect of the obscure place of his education Zach. 6. 12. Behold the man whose name is the Branch 3. A third in respect of his office Dan. 9. 25. Messiah the Prince Now of all the names whereby our Sauiour was described in the Old Testament this name was the most famous among the Iewes When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue he asked them where Messias should be borne Matth. 2. 4. For though the Euangelist writing in Greeke vse the word Christ in that place yet it is certaine that he in his language vsed the word Messiah So Iohn 1. 41. We haue found the Messias saith Andrew to his brother Simon Now this Hebrew name Messiah and the Greeke name Christ doe in our language signifie the annointed one and we shall finde it was giuen to sundry others in the holy Scripture for the Kings of Gods people were called the Lords annointed 2. Sam. 19. 21. and so were the Priests Leu. 10. 7. and so were the Prophets Psal. 105. 15. Because euery one of these were by the ceremony of annointing as by a Sacramentall signe assured from the Lord that he would inwardly annoint them that is endue them with such graces of his holy spirit as whereby they might be enabled to discharge those offices that he called them vnto yet was this name of Messiah Christ the annointed of the Lord made a proper name onely vnto our blessed Sauiour 1. Because all those Kings
as appeareth by the counsaile Daniel giueth to Nebuchadnezar breake off thine iniquities by shewing mercy to the poore if it may be a lengthening of thy tranquillity Dan. 4. 24. But a farre greater promise is made to him that hath done this worke of mercy to the soules of others Iames 5. 20. Let him know hee that hath conuerted his brother hath saued a soule from death and shall hide a multitude of sinnes 6. Lastly this is the end God respecteth in bestowing his graces vpon any not that they should keepe them to themselues but benefit others by them Men doe not light a candle and put it vnder abushell but on a candlesticke c. Mat. 5. 15. The manifestation of the spirit that is those gifts where it is manifested that men haue the spirit of God is giuen to euery man to profit withall God comforteth vs in all our tribulations that we may bee able to comfort them which are in trouble 2. Cor. 1. 4. The Vse of this Doctrine is first to exhort all men to approoue the truth of their conuersion by this them specially whom God hath giuen most meanes vnto for the winning of others And those are three sorts of men 1. Such as are men of wealth and authority as Magistrates Land-lords Richmen for they might draw many to Christ by their example much more by their perswasion Acts 18. 8. When Crispus once belieued many of the Corinthians belieued also and were baptized And Pro. 19. 6. Many reuerence the face of the Prince and euery man is a friend to him that giueth gifts If such would but say to them that depend vpon them I wish you well and would doe you good but I should loue you better and doe more for you if I saw more Religion in you and loue to the Word Oh what good might they doe And because they doe it not but the contrary to them principally will the destruction of Gods people be imputed So that now it may be said of all prophanesse and impiety in the land Ezra 9. 2. The hand of the Princes and Rulers is chiefe in the trespasse 2. Such as are kinsmen and men of speciall acquaintance that haue many friends are most bound to this duty 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house and to recompence their kindred for that is an honest thing and acceptable before God It is said of Andrew that so soone as he knew Christ he went first and found out his brother Simon Iohn 〈◊〉 41. And Cornelius against Peter should come had called together his kinsmen and speciall friends Acts 10. 24. 3. Such as are Masters of families husbands parents are more bound then others to this duty For they may preuaile greatly if the fault be not in themselues therefore it is so oft spoken of good men that when they receiued the faith all their family became religious Iohn 4. 53. Acts 18. 8. and 10. 16. and 15. 33. Indeed this is not alwaies so but if there had not beene very much in this surely the Holy Ghost would not haue giuen so many examples of it Therefore is Ioshua so confident Iosh. 24. â—…5 As for mee and my house wee will serue the Lord. Hee would vndertake for them 2. Sith all are bound to this duty and the more we can gaine to God the greater shall our comfort be let euery Christian be exhorted to fit and enable himselfe to doe it Foure things there be that will make a man fit to win others to the loue of Religion 1. He must haue knowledge and be able to conuince them that they are out of the way yee are filled with all knowledge able to admonish one another Rom. 15. 14. 2. He must himselfe be fully perswaded that it is necessary all men be religious and liue vnder a true ministry and that they are in a miserable estate that liue otherwise and haue an inward compassion of them we also belieue and therefore speake 2. Cor. 4. 13. Christs bowels yearned in him for the people that were as sheepe without a shepheard and therefore shewed such desire they might haue more teachers Matth. 9. 36. 38. 3. He must resolue to meet with many discouragements if he will vndertake this as Lot did in admonishing the Sodomites and euen of his owne sonnes in law Gen. 19. 9. 14. and arme himselfe with patience to endure them Without this resolution and patience no man shall be able to doe any good seruice to God Be strong and of a good courage Iosh. 1. 6. and againe verse 7. onely be thou strong and very couragious that thou maist obserue to doe according to all the Law which Moses my seruant commanded thee Specially in this kind 1. Thess. 5 14. Be patient toward all men Thou must consider 1. That though thy endeauours haue not preuailed hitherto yet they may hereafter they may glorifie God for thee in the day of their visitation 1. Pet. 2. 12. 2. That though they doe not preuaile at all yet shall thy comfort and reward be neuerthelesse though Israel bee not gathered yet shall I be glorious in the eyes of the Lord Esay 49. 5. 4. He must liue so as he may gaine credit to his profession by his holy life it is the honest conuersation of Christians and the good workes that will win naturall men and cause them to glorifie God for them in the day of their visitation 1. Pet. 2. 12. Whereas on the contrary it may be said of many professours as Gen. 34. 20. They make all of their profession to stinke amongst the inhabitants of the land The third Vse is for reproofe for what conscience most men make of this duty we may discerne it if we looke but on their children and seruants Nay many euen of them also that would be counted professours some neighbours some parents yea some Ministers fret at nothing more then at the forwardnesse of such as they should haue drawne to Christ and discourage them all they can I will say no more to such but wish them to remember what a curse Nehemiah in the Spirit of Prophesie wished to Sanballat and Tobia for discouraging Gods people by taunts c. Nehem. 4. 5. I know many parents will say that they send their familie to the Ministers to be instructed and it is he that hath charge of all the soules in his Parish and wherefore else do we pay him our tythes But to them I say 1. The most of you will not see that they come to the Minister nor can endure hee should be ouer busie with them this way 2. Thou shouldest be an helpe to thy Minister this way his burden is too great if thou helpe not Phil. 1. Philemon was Pauls fellow-labourer 3. Thou art as straitly charged with thine owne family as he is with the Congregation and so much the more as thou hast more meanes to preuaile with them then the other 4. It is the
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
themselues when they can discerne no more In which case this Doctrine is very comfortable and vsefull vnto them Obiect This Doctrine I like well will many a one say that hates Religion with all his heart I thanke God I haue beene able to do some good yea more than many of your professors and therefore I know I haue more grace and a better heart than they Yea we know how the Papists boast against our Religion and all that professe it We are more deuout and zealous in prayer say they we are much more aboundant in fasting almes-deeds and other good works than you and therfore also we haue more grace than you Answ. But to these I answer First all this may be very true and would to God it were not too true of many that professe the truth But know you many hypocrites and naturall men haue been able to do such workes as outwardly and in appearance haue been very good as I shewed you in sundrie particulars the last day but one Yea they haue beene able herein to compare with and euen to excell many a good Christian. Esau seemed outwardly to seeke the blessing with far more deuotion and zeale than Iacob he cryed much louder and shed many more teares for it than Iacob did Gen. 27. 34. 38. And Ahab in outward shew was much more humbled for his sin than Hezekia was 1. King 21. 27. He rent his clothes and put sackcloth vpon him and fasted and lay in sackcloth and you shall finde none of all this in the repentance of Hezekiah Esay 38. 2 3. And the Pharisee could say and I doubt not but he said truly that he both fasted more and was outwardly a farre iuster man in his dealings with men than the Publican was Luke 18. 12. But none of all these workes were good in Gods sight neither can any naturall man do any good worke that is good in Gods sight their best workes are but beautifull sins though they be oft highly esteemed among men they are abomination in the sight of God Luke 16. 15. I will therefore shew you out of Gods Word sundry manifest differences betweene the good workes of the regenerate and of the naturall man And these differences we will obserue First in the matter of their workes the things wherein they shew their obedience vnto God Secondly in the manner how these good workes are done and performed by them In the matter of their workes I will obserue vnto you three notable differences The regenerate man makes conscience onely of such workes counts them onely good workes as God hath in his Word commanded such onely as may be called Iohn 6. 28. the workes of God and not of men To count nothing a good worke but onely that which God hath ordained for vs to walke in as the Apostle speakes Ephes. 2. 10. To make no conscience of any thing but onely of that that God hath prescribed in his Word is a singular note of an vpright heart This we shall finde Psalme 119. 1. Blessed are those that are vpright in their way and walke in the law of the Lord. As if he should say So shall you know them that are vpright in their way Thus Iob comforteth himselfe and proueth the vprightnesse of his owne heart Iob 23. 10. But he knoweth my way and trieth me and I shall come forth like the Gold how proues he that verse 11. My foot hath followed his steps his way haue I kept On the other side this is made the note of an hypocrite to put holinesse in or make conscience of such things as God neuer commanded Mar. 7. 6 7. Christ calls them hypocrites that made conscience of the Iewish purifyings though that were an old and generall custome because it was but a commandement of men a tradition of men This proues all Papists to be Hypocrites many of their chiefe good workes that they put most holinesse in are such as God neuer commanded Nay there is no naturall man vnder heauen that makes this reckoning of the word or that doth thus cleaue vnto it First he makes the custome and example and commandement of men the chiefe rule of his conscience Secondly he doth in many things that that is good in his owne eyes Let vs therefore tric our obedience by this first note The second note of difference is this The regenerate man makes conscience of euery duty God hath in his Word commanded euery commandement hath a diuine authoritie in his heart him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. This is noted of Zachary and Elizabeth Luke 1. 6. That they walked in all the commandements and ordinances of the Lord blamelesse Gods childe is willing to be directed by his Word in all things euen in the least not in matters of godlinesse only and in our duties towards God and of righteousnesse in all our duties towards men but euen in matters of sobriety also and in the moderating of our selues in the vse of all such things as are neither expresly commanded nor forbidden by God Tit. 2. 12. This we shall also find is made an infallible marke of an vpright heart Obserue this in Dauids prayer 1. Chron. 29. 19. Giue to Salomon my son a perfect heart to keepe thy commandements thy testimonies and thy statutes to do all things Neither our meat nor recreations nor the labours and affaires of our calling are sanctified vnto vs vnlesse we vse them according to the word 1. Tim. 4. 5. And we finde what conscience our Sauiour made euen of a matter of circumstance in the Ceremoniall Law namely touching the iust time when the Passeouer was to be celebrated True it is that a regenerate man may and doth oft faile in many duties God requireth but he maketh conscience of euery duty the vnfained desire and indeauour of his heart is to keepe euery commandement of God to obey God in one thing as well as in another This was Dauids comfort and assurance Psalme 119. 6. Then shall I not bee confounded when I haue respect vnto all thy commandements Iohn 15. 14. Yee are my friends if yee doe whatsoeuer I command you Now there was neuer any hypocrite or naturall man that was able to go thus farre but either he seemes to make conscience of the second Table and neglects the first or he seemes very deuout in the duties of the first and is vnconscionable in the second many commandements in the Word haue no authority at all in his heart I might instance against many of you in that one mentioned aboue all things my brethren sweare not Iames 5. 12. and against many others of you in other commandements of God Thus was the hypocrisie of Iehu and Herod descried though both of them went very farre If we looke into Iehu's story we shall see cause to thinke that surely he was a good man For first he was immediately chosen by God to be King 2. Kings 9. 3.