generally haue a reuerent opinion of such men This reason is giuen why the Pharisees durst say nothing against Iohn Mat. 21. 26. For all held Iohn as a Prophet Herod himselfe thought reuerently of him Mar. 6. 20. 2. To secure their owne hearts in their errours and sinnes The finding of this little goodnesse in themselues that they hate not all good men but can thinke and speake reuerently of them doth strangely quiet the conscience of hypocrites for a time as that little goodnesse he found in himselfe did that Pharisee Luke 18. 11. The Vses of this Doctrine are three 1. To discouer vnto vs the weake foundations of the Popish faith and religion which yet I would not be large in had I not two reasons to moue me to it 1. That though I see no cause to doubt that any of you should be inclined that way yet partly the great increase of Papists of late and partly their strange boldnesse and confidence in their religion and readinesse to maintaine and broach their opinions in euery company may cause you sometimes to stagger and thinke they haue some truth on their side if you be not the better grounded and confirmed against them 2. My text here giues me direct occasion to do it yea more direct then any other that I can thinke of in all the Scripture Consider therefore that as the Papists do resemble the Samaritans in many other things so in this point especially that is described in this text namely in aduancing the credit of good and holy men to the discrediting of the truth of God The Papists are right Samaritans and do resemble them in many things 1. The Samaritan in many points of Religion agreed with the people of God for he worshipped the true God Ezra 4. 2. 2. King 17. â—…8 He acknowledged the fiue Bookes of Moses he vsed Circumcision and the Sacrifices of the Law 2. Kings 17. 32. he looked for the Messiah that was to come Iohn 4. 25. So doth the Papist agree with vs in many points of Religion 2. The Samaritan corrupted these parts of the true Religion with grosse Superstition and Idolatry for he had many things besides the Lord that he gaue diuine honour vnto 1. Kings 17. 29. Euery nation made gods of their owne and put them in the houses of the high places which the Samaritans had made euery nation in the cities where they dwelt He worshipped the true God in Images These nations feared the Lord and serued their grauen images saith the text 2. King 17. 41. And in that respect though the Holy Ghost say of them 2. Kings 17. 33. They feared the Lord because they retained many parts of Gods true worship yet in the very next verse he saith They did not feare God they did not worship the true God because they serued him not according to his Word And our Sauiour denieth Ioh. 4. 22. that there câ—…uld be any saluation had in their religion In this point also the Papist is like the Samaritan he hath many petty gods that he giueth diuine honour vnto he worshippeth the true God by Images and in that respect we may as truly say of him as it was said of the Samaritan he worshippeth not the true God at all because he worshippeth him not according to his Word how then can saluation be found in the religion of the Papist 3. The Samaritan was euer the chiefe practiser against the re-edifying of the Temple and of the holy city See some of their practises They weakned the hands of the people of Iudah and troubled them in building and hired Counsellours against them to frustrate their purpose all the dayes of Cyrus as we read Ezra 4. 4. 5. And Neh. 6. 12. 14. They made some of the Prophets and Prophetesses their instruments to hinder the worke So hath the Papist euer beene the author of all the means whereby the growth of religion hath been hindered amongst vs The strange slanders whereby many of the seruants of God haue beene discredited both with the Magistrate and with the people haue come from the Papist The domesticall dissentions and iarres we haue had among our selues haue come from the Papist also But in nothing hath he better resembled the Samaritan then in this case that is here described in this Text namely in pretending great loue and respect to the Saints departed and in aduancing their credit and authority to the discredit of the truth of God The Samaritan pretended great reuerence to Iacob they pretended for this Well from which they fetcht their water that Iacob gaue it them The Papist pretendeth for the power and authority of their Pope from whence in very deed all their religion is deriued and vpon which it is grounded that Peter gaue it him that Peter vsed it himselfe and left it to the Bishops of Rome that are his successours and for their whole religion they pretend that the ancient Fathers and Doctors of the Church deliuered it vnto them And therefore let vs bring neuer so good euidence out of the Word of God against them they are ready to put vs off as the Samaritan doth here Are you or the founders of your religion Luther and Caluin greater then Saint Peter Are you or they better or more likely to see the truth in religion then all the Fathers who gaue vs this religion and themselues professed it and all such as were taught by them We honour the Fathers say they you reiect and despise them The ancient Doctors of the Church are for vs and against you and your new religion Now for answer vnto them we say that the very same errours will be found in this plea of theirs as wee haue found in the argument of this Samaritan-woman for 1. As Iacob gaue no such Well to the Samaritanes so it is euident Peter gaue no such power and authority to the Bishops of Rome as they pretend Marke how we proue this 2. He had no such power and authority himselfe as the Pope exercises Peter exercised no such temporall and ciuill iurisdiction nay he might not do it The king of the Gentiles saith our Sauiour vnto him and the rest of the Apostles Luk. 22. 25 26. exercise lordship ouer them and they that exercise authority vpon them are called Benefactors But yee shall not be so Peter neuer tooke vpon him nor thought hee might take vpon him to depose Princes that should abuse their authority against the true Church and Religion or to absolue subiects from their Oathes of allegiance for he taught the contrary submit your selues to euery ordinance of man for the Lords sake saith he 1. Pet. 2. 13. He had no such ecclesiasticall supremacy ouer the whole Church as the Pope exerciseth for all the rest of the Apostles were equall to him Paul professeth so of himselfe in nothing am I behind the very chiefest Apostles saith he 2. Cor. 12. 11. The same commission the same gifts of the Holy Ghost the same keyes
belieued and receiued in religion vpon the credit and authority of any man 1â—…0 B. Baptisme It is both vnprofitable and hurtfull to the wicked 5. The whole congregation should continue together at the Administration of it 120. It should be administred in the publike assembly 12â—… Blessing The ecclesiasticall Blessing pronounced by the Minister is not to be neglected ibid. What behauiour is fittest for the people to vse then 126. Body Care is to be had euen of our body and of the body of our neighbour 256 257. The sin of them that by disorder ouer throw their health 258. God requires bodily seruice of vs as well as spirituall 189. 190. Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men 445. Brownists See Church Their sinne is great in separating from our Churches 1â—…7 C. Calling A man may be soundly religious and yet follow diligently his wordly Calling 238. Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies 2â—…0 Calling how far it may be neglected ibid. Calling to the Ministry Wherein the inward calling doth principally consist 261. Catechising It is a profitable and necessary duty of the Minister 205. Censures of the Church The neglect of them towards scandalous sinners is a great contempt done to Gods Worship 132 133. Ceremonies Difference in iudgement about Ceremonies should not alienate the affections of brethren 301. 303. 30â—… Ceremoniall Law See Worship It was a carnall Worship 184 185. It was abrogated at Christs Passion 188. The Ceremonies were shadowes and we haue haue in our Worship the substance of that that was signified by them 186. 188. Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie 197 198 Certainty in Religion The Elect and such as haue good hearts may attaine vnto it 140 212. 214. Meanes whereby we may attaine to it 140. Comfort for Gods people that complaine they want it 215. All men are bound to seeke for it 138. 141. They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word 332. The faithfull are certaine that the Scripture is the Word of God and that it is God himselfe that speaketh to them in his Word 349. Certainty of saluation All the faithfull are not in the same measure certaine of their saluation 333. They that haue the greatest certainty are not without al doubts distrusts 333. 348. 349. Nor feele this certainty at all times 336. They that haue most assurance must yet liue in feare 334. Yet may the faithfull in this life be certaine of their saluation 334. 341. All are bound to seeke for this certainty 341. 342. The meanes wherby it may be obtained 343 The notes wherby true assurance may be discerned from that which is counterfeit 345 Comfort to the faithfull that complaine they want it 215 216. Cheerefulnesse Required in all the duties of Gods seruice 263 It is a sin in the faithfull to be vncheerefull â—…0 They haue iust cause to be cheerefull and to serue God willingly notwithstanding their infirmities 265 266. 461. Chambering See Dalliance Children They should seeke to requite their parents loue 391. Christ. He is the greatest gift that euer God gaue to man 11. How far He was abased for our sakes 12. Why he is called Christ and Messiah 200. 202. The benefit and merit of his death belongs not to all men 329. Yet is it necessary that the benefit men receiued by him should be expressed in most generall tearmes 330. Poore sinners should go boldly to him in all their distresses 450. We should not rest contented with any blessing till we haue Christ 14. Notes to know whether Christ be ours 15. He did constantly vse prayer and other parts of Gods worship and why 163 164. He is in the ministry of the Word to be offred vnto all in a most generall manner 330. Church Papists giue more credit to it then to the Word 150. 348. We may not separate from a true Church that enioyes the Word and professeth the Doctrine of saluation for the corruptions that are in it 165 166. 384 385. Yet may we not communicate with a true Church in any corruption 167. Euery man is bound to ioyne himselfe vnto and to be a member of the true Church 138 The profession of the true Doctrine of Christ is the only proper and certaine note of the true Church 167. How farre forth the testimony of the Church helpes to bring vs to faith 348 349. Church-Assemblies They are a meanes of our protection safety from all dangers 382. The most publike and solemne Church-Assemblies are greatly to be esteemed and frequented 129. 153. The sin of such as neglect them 128. The greatest are hound to carry themselues reuerently in them 117. Circumcision What it signified 180. Comfort To be found in Christ in all our distresses 450 No worldly thing can yeeld comfort to the distressed in minde 44 45. The Spirit of grace and regeneration is able to doe it abundantly and nothing else 46. They that feare God haue cause to be comfortable and vpon what grounds 90. Fine rules of comfort for such as are afflicted in minde 346 347. See Prayer Commonnesse of sin Sin is neuer the lesse dangerous to a man be-because it is generall 74. 384. How to carry our selues in euill times when foule sins grow common generall 428 429 It should trouble vs and cause vs to looke for some common calamity ibid. Company Haunting bad company argues a bad heart 87 What they should doe that liue in euill times and places 429. Common-Wealth The true causes why God spares our land though sin abound in it 429. Conference Cautions for them that conferre and moue questions of Religion 499 500. Confession The properties required to true confession 85. No man is bound to acknowledge all his sins to a priest 102. He that is truly penitent will be ready to acknowledge his sin euen vnto men when he is charged with it 103. It is profitable and necessary to confesse some sins euen vnto men dangerous to hide them 103 104. Conscience A good Conscience will breed vnspeakeable peace and ioy 437. 438. And assurance of a mans saluation 343. Constancie Constancie in obedience a good signe 481. Contentment Grace breeds Contentment 3. Controuersies Euery Christian is not bound to study controuersies nor to meddle with them 136. Yet some are 137. Conuersion No man by nature can doe any thing to helpe forward his owne conuersion 20. It is a miraculous worke of God 29. They that are truly religious will be carefull to wâ—…nne others to God 224. 235. Who are most charged and haue most opportunity to do good this way 236. Note of a true Conuert 239. True Conuerts shew great respect reuerence vnto their Ministers 215. Conuersion of man depends on Gods free grace 250. Foure things required in them that would win others to God 236. Priuate Christians
haue many waies whereby they may ◅in others 245. All men are bound to doe what they can to win others to God 3◅4 Gods manner of working in mans conuersion is diuerse and wonderfull 325. 326. Country Euery man owes a duty to the place of his birth and breeding 351. Credit A great sin for a man to be carelesse of it 86. Custome The good customes of a Church are not to be broken or neglected 143. 144. Yet it is dangerous in matter of Religion to ascribe too much vnto it 144. Most men make common custome the rule of their conscience 426. Remedies against this corruption 427. D. Dalliance Wanton dalliance is dangerous sinfull 90. Death Faith will make a man willing to die 337. Euery man should looke and prepare for sudden death 44◅ 443. Delay It is dangerous to put off the making of peace with God till sicknesse 442. 443. Delight Naturall and worldly meanes of delight are not vnlawfull and what cautions are to be vsed in this 439. 440. Desire An vnfained desire of grace is a singular grace 9. Fiue differences in this desire betweene the naturall man and the regenerate 9. He that hath sauing knowledge will feele the want of it and desire it 22. Disputing It is dangerous to dispute against knowne truths 151. Dissention How far forth Ministers should seek to agree and the meanes how that may be 301. Difference in iudgemēts should not alienate godly mens affections one frō another 302 Domesticall Instruction and Worship We should vse the exercises of Religion in our families 157. How and by what meanes a man should best instruct and win his family vnto God 241 Doubting Doubtfulnesse and vnsetlednesse in matters of our faith religion is dangerous 137. 140 Euen the doubting of the truth of ought God hath said is a dangerous sin 413 414. E. Examination Christians should examine that that is taught them 151 152. And the good things seeme to bee in our selue 53. Euery affliction should driue vs to examine what it is that hath thus prouoked God ◅04 Examples The examples of some men doe great hurt in hardening of others 74. Many make this the rule of their conscience and remedies against this corruption 426. It is not safe to make the best mans examples the rule of our conscience 428. Exercises of Religion See Christian domest◅call worship Euery man is bound to spend some part of euery day in them 241. The conscionable vse of them will preserue vs from sin 93. Eye A couenant is to be made with our eye 91. F. Faith Motiues and encouragements to beleeue in Christ 13 14. How to know whether wee haue truly receiued Christ 15. In it there is a particular application of Christ 310. There is great certainty and assurance in true saith 3. 8. 332. It workes 1 peace of conscience 2 ioy in the Holy Ghost 3 boldnes in prayer 4 willingnesse to die 335 336 337. True faith is grounded vpon the word only neither vpon sense or experience 348 349. Most men ground their faith not vpon the Word but vpon sense onely 420. He that hath true faith hath an vpright heart and none but he 484. Foure notes to trie it by 484. It is imperfect in the best 333 334. It breeds in the heart true ioy and that vpon fiue grounds 436 437. Falls of the godly How farre the regenerate man may fall from grace 50 51 54. Great difference betweene them and the sins of the wicked 455. 471. 473. Family See Domesticall Sin will bring Gods curse vpon the house and place where it is committed 158. Piety will bring Gods blessing vpon our houses and dwellings ibid. Fasting Christ put no holinesse in fasting nor was giuen vnto it ◅56 Fathers No cause why we should so relie vpon the Fathers as many doe 39. The Papists giue not more due honour to them then we 38. What respect is to be had to our Fore fathers in the matter of Religion 142 143. We do not condemne our Fore Fathers 145. Feasting Though it be lawfull yet it must not be ordinary 92. Fewnesse of Beleeuers Comfort for the faithfull that liue where they haue few or none that ioyne with them in piety 430 431. Fornication It is a most hainous sin 71. Foure causes of the commonnes of it now 74. Both Magistrates and priuate men should shew their zealous hatred to it 78 79. Fornicators must looke for Gods iudgements euen in this life 79 80. They haue also cause to feare the iudgement of finall impenitency hardnes of heart 84 We may not giue men cause to suspect vs to be giuen to this sinne and that is done foure waies 87. Seuen Preseruatiues from this sin 90. Frugality A Christian should be frugall and seeke to increase his worldly estate 238. G. Gestures Rules for bodily gestures in Gods worship 118 119. Gifts All difference in gifts among Ministers doth not make an inequality betweene them because one may excell in one gift and one in another 307 308. The variety and difference among Gods seruants makes much for his glory 308. They should bee teachable and receiue the word with all readinesse and wherein it consisteth 312 213. God hath giuen a variety of gifts to all men not all to any one man 308. Variety of gifts and graces increases loue and vnity among men 319. It is a sin against God and contempt done vnto his good gifts not to make vse and profit of them 320. Gods children ought to make vse of their Ministers gifts in priuate 321. That gift is to be esteemed best which edifies most 287. 291. God Why he euen the whole Trinity is called Father 148. His loue is vnchangeable 180. 340. The knowledg of his omni-presence omniscience is of great necessity and vse 67. 70. He hates and is seuere against the sins euen of his owne people 95. Gods seruants in priuate may forbeare to reprooue some 293. Grace The loue of God in Christ to vs is most free 14 Grace and the meanes therof is highly to be esteemed 53. Grace may be knowne 463. Notes whereby grace may be knowne 468. The diuersity of the gifts of God in men commeth of his free disposition 308. H. Hardnesse of heart Wicked men harden themselues in sin euen by the Word 57 58. They are apt to harden their owne hearts against Gods corrections 402. Hearing A great sin to heare with delight filthy songs and talke 88. The necessity of constant hearing of the word 278. Cautions and encouragements for them that follow Sermons on the weeke daies 240. Heare as oft as thou mayst 172. What behauiour is fittest at the hearing of the Word preached 125 126. 134. The best way to win others to God is to draw them to heare 246. Hearers Be willing to heare one truth as well as another 59. A good signe to like that Ministry best that doth most effectually discouer to a man his sin 112 113. Examine that that is taught
and new functions were wont to bee confirmed by miracles 378. We need none now 378. Popish miracles are false and counterfeit 379. They are not done by the power of Christ 449 Christ shewed his power most in curing the bodies of men 445. 447. Sixe points obserued in these miraculous cures 446. Difference betweene Christs miracles and those of the Prophets Apostles 447 448 Multitude Faults that the common sort are especially addicted vnto 2â—…4 It is no safe thing to do as the most doe 427. Comfort for the godly that are scorned for their singularity because they will not doe as the most do 430. 431. N. Name A man is bound to haue care of his good name 86. Why Hebrew names are vsed in the new Testament and why we giue Hebrew names to our children 202. Nature See how void of all goodnesse and full of corruption euery naturall man is 26 28. How much goodnesse may bee in a naturall man 174. Nazaret Why our Sauiour did shun preaching in Nazaret aboue all other places 351 352. O. Obedience No seruice pleaseth God but that that is done in obedience to his Word 160. This is a certain note of an vpright heart 473 Seuen notes of sincere Obedience 474. Regenerate able to obey 473. Difference betwixt obedience of regenerate and other ibid. Others saluation to be sought 246. Obstinacie See hardnesse of heart This greatly aggrauates sin 422. Most men that liue in the Church sinne obstinately 424. Foure signes of a heart that is not hardened nor obstinate in sin 423. The fearefull state of the obstinate 423. P. Painting Painting of the face is vnlawfull 87. Papists They are like to the Samaritans in many things 36 37. They are Idolaters worship the diuell 163 Parents Great is their affection to their children 391. This should confirme vs in the assurance of Gods loue to his children 392. They must take heed of ouer louing their children and how wee may best doe them good 392. What respect is to bee had to the example of our parents in the matter of Religion 143. The hope and comfort Christian Parents may haue concerning their children 180. Their sinnes will bring Gods curse vpon their children and what sins chiefly 393. What a kind of seruice and solemnity it was 380. Patience The faithfull haue beene very patient in affliction and shewed it foure waies 398. The meanes to breed it in vs 398. 399. Peace of conscience It is a fruit of true faith 336. There is a false peace see presumption Euery affliction should driue vs to make peace with God and that three waies 404. Peace-offerings What they signified 187. People See Hearers Persecution None can be saued that is not willing to suffer and euen to die for the truth 139. To deride a Minister is to persecute him 28â—… Perseuerance The regenerate shall perseuere and are carefull so to do 481. He that is truly regenerate shall neuer fall fi nally nor totally yea he may be in this life certaine of it 339 341. Our chiefe care must be to be best at our end 274 275. Phisicke They sinne greatly that despise or neglect it 256 257. Pilgrimage Reasons against it 156. Pouertie The poore that are godly haue no cause to murmur or distrust God 33. The frequenting of religious exercises with an honest heart will begger no man 244. Prayer Helps to keepe the heart from wandring in it 198. Euery man must aske and cry for grace yea all whom God meaneth to saue shal do it 5 Obiection against the necessity of prayer an swered 5 6. All that can vnfainedly seeke to God for grace shall be sure to haue it 8. The weakest Christian should not be discouraged from prayer 9. Spirituall blessings rather to bee prayed for then temporall 9. Faith breeds boldnesse in prayer 336 337. God seemes oft to neglect the prayers of his people and that foure waies 407. Comfort for Gods people in this case 408 409 Labour to pray so as thou maist speed 411. Christ himselfe vsed much to pray 203. God delights greatly in the prayers of his people 193. Affliction driues the faithfull to it 3â—…6 Promises vpon which we should ground our faith in prayer 407. Three reasons why God seemes oft to neglect and reiect the prayers of his people 408. Signes whereby we may know God accepts our prayers though he grant not our Suit 410 411. We should inquire after the successe of our prayers 411 412. Properties requisite in the prayer that would speed well 412. Poore sinners should goe boldly to Christ for helpe in all their distresses 450. Preaching See Minisry A man may try his estate by the iudgement he hath to discerne of sound teaching 113 It is lawfull to keepe Lectures to frequent them euen on the weeke daies 243. Some are bound to goe to Sermons euen on the weeke day 242. Euen they that cannot should yet desire to do it 243. How to iudge of the best Preachers and Preaching 291. The necessity of it 278 279 280. Preparation We can do no duty of Gods seruice wel without it 487. It is a great and necessary helpe for our profiting by the Word 487. This preparation consists in sixe points 489. Thinke of the euill day prepare for it 488 Presumption Lewd men haue no cause to hope they shall repent and find mercy 82 83. They can haue no sound comfort in the knowledge of Gods mercy 99. 452. They are confident of their saluation and the notes wherby true faith may be discerned from this presumption 345. Pride Noe sin makes vs more odious to God 394. The greatest must beware they be not proud either against God or men 388. All men are strangly prone to this soule sin 295. Affliction is a singular meane to abate it 395 Prophanesse The sin of such as carry themselues prophanely in Gods publike worship 134 135. Profession We should all be willing and ready to make profession of our faith 349 350. Professours Poore men young men such as haue been formerly scandalous and women haue beene vsually most forward in Religion 222. This hath beene euer a great scandall to the Word and why 224. Preseruatiues against this scandall 225. Professours should striue to remooue this scandall and how they may do it 226. Prouidence God by his prouidence gouernes all things orders them for the good of his Elect 217. The knowledge of this is vsefull many waies 219. Psalmes It is fit they should be sung in the Congregation 121 122. How we should behaue our selues in singing them 126. Publike worship See Church-Assemblies It is necessary all should be present at euery part of it 121. 128. 129. To be preferred before any priuate 129 130. 153. All should come to the beginning and stay till the end of it 120. 131 132. Rules for reuerence in it see Reuerence All may profit by euery part of it and euery part of it hath good warrant in the Word 121. 122. The whole congregation
by such in whom they discerne any infirmity 365. Remedies against this corruption 371 Temperance It is necessary euen in our diet 92. Temples Our Churches need not to be stately and glorious as the Temple of Ierusalem was 119. Neither is there that holinesse to be ascribed to or reuerence due to our Churches as was to that Temple 119. 154. Neither is there that necessity of temples now as there was vnder the law 119. Yet is it fit we also should haue places set apart for Gods publique worship and hauing such it is no where so well done as in them 119. 129. Euen our Churches should be decently kept 120. 127. The temple of Ierusalem was a Type of Christ and how 155. Tentation We must carefully shun tentation 89. Tentations incident to our lawfull calling God will preserue vs in 89. Terror Wicked men haue cause to be in continuall terror 33. Testament See Ceremoniall worship Though in temporall things Gods people had more particular direction then we now yet not in spirituall 207. The Ministry of the New Testament is more fruitfull then that was vnder the law 287 Vnder the law God reuealed himselfe to his people moresensibly and bodily then vnder the Gospell 196. The estate of sinners is far more damnable now then it was vnder the law 291. Thankesgiuing Of Sacrifices of Thankesgiuing 187. Thoughts Conscience to be made euen of them 91. Trouble of minde All men must looke to be brought one day to a painefull sight and sense of sin and of Gods anger due vnto it 42 43. No wordly thing can content or comfort the heart in that case 44 45. Meanes wherby they that haue lost the assurance of their saluation may recouer it 346. 347. V. Vnity Vnity in all points among Gods seruants in this life is not to be expected 302. Vowes We should in our affliction vow amendment performe it when we are deliuered 405. W. Walking with God We should labour to walke with God how we may know whether we do so or no 70. Will-worship No worship is to be giuen to God but such as he likes of and delights in euen such as is done by the direction of his Word and in obedience to it 160. 192. In will-worship men serue not God but the diuell 161. God requires more seruice of euery man then he hath expressely particularly commanded him yet this is no will-worship 242 243 He that hath an vpright heart will make conscience of such things onely as God hath commanded or forbidden 473. Women How iust causes they haue to be humbled in themselues 225. How they may adorne the Gospell 226. Word of God No man can know God aright but by his Word and the difference betweene the knowledge gotten so any other 160 161 It is the saluation of men 1â—…8 169. All that haue it are not saued by it 169. Saluation not to bee ascribed to any vertue that is in it 169. By it all other meanes of grace are made effectuall 169 170. It is exceeding powerfull and effectuall to saue men 170 171. We ought highly to esteeme it 172 173. Notes to trie whether we esteeme and loue it indeed 173. The wicked hardens himselfe in sin euen by it 98 99. It is to bee esteemed a high fauour of God that we enioy it 162. It is the onely ground of true faith and assurance of saluation 338. The faith and Religion of Gods Elect is not grounded vpon any thing but the word only 348 349. 418. 419. Seeke good ground in the word for that thou holdest in Religion 429. Dangerous to doubt of the truth of it see Infidelity The word to be heard on weeke daies 241. The word to be examined 467. Rules thereto 499. Word to be heard with heart prepared 486. How that may be 489. The word ought to bee receiued for the senders sake 313. Difference betwixt the good workes of regenerate and naturall men 476. Good Workes That only is a good worke that is commanded of God 474. Workes of God Men may be prepared vnto faith and much confirmed in it by the workes of God 417. We should obserue the workes of God and how God doth by them ratifie his Word 417. 497. What vse we should make of the strange workes of God 379. World By this word sometimes the Elect onely are meant and why Christ is called the Sauiour of the world 329 330. Worldly things No worldly thing can satisfie or comfort the soule in distresse 44 45. It is great folly to set our heart vpon or esteeme too much of any worldly comfort 390. 438 439. He that is truely conuerted makes not that reckoning of worldly things as he did before 238. Worship of God See Adoration Ceremoniall Law Exercises of Religion Reuerence Most men worship not God according to his Word 163. Reasons for the altering of the manner of Gods worship at Christs comming 190. 191 No seruice pleaseth God but that which is spirituall 191 192. He requires spirituall worship more vnder the Gospell then he did vnder the Law 19â—… 197. All the parts of Gods worship may in some cases be vsed in priuate houses 120. 129. And are as acceptable to God in one place as in another 156. Christ himselfe did diligently vse to worship God in religious duties and why 163 1â—…4 The difference betweene Gods worship vnder the Law and vnder the Gospell â—…87 1â—… 189. God requires bodily worship of vs as well as spirituall but not so much as vnder the law 189 190. Euen the wicked est men that liue are bound to worship God 195. Y. Young men The sins that they must chiefly take heed of 224. Z. Zealous Both Magistrates and priuate men should shew their zealous hatred to sin 78. Zeale is required of all Christians and what the notes and properties of true Zeale are 260 261 263. 267. Zeale in the people warmes their Ministers 295. True Zeale will make a man to forget and neglect himselfe 275. Seuerall places of Scripture opened and applyed in this Treatise Booke Chap. Verse Folio Genesis 17 18 391 Genesis 18 12 30 Genesis 19 9 106 Genesis 29 18 80 Genesis 32 26 402 Genesis 45 28 3 Genesis 50 19 370 Exodus 4 24 452 Leuit. 19 2 196 Leuit. 23 10 9 Leuit. 26 11 12 166 Num. 12 14 403 Num. 23 21 452 Deut. 12 32 161 Deut. 14 26 92 Deut. 25 3 117 Iosh. 1 8 20 1 Sam. 2 12 470 1. Sam. 2 30 368 1. Sam. 15 29 6 2. Sam. 6 20 22 116 2. Sam. 12 20 24 c. 441 2. Sam. 21 1 404 1. King 8 6 473 1. King 12 28 161 2. King 17 33 41 36 1. Chron. 16 29 129 2. Chron. 16 9 484 2. Chron. 26 18 19 21 359 Nehem. 1 11 8 Nehem. 2 1 493 Nehem. 8 1 123 Iob. 3 13 14 43 Iob. 5 7 388 Iob. 6 24 424 Iob. 20 11 80 Iob. 29 4 220 Iob. 31 1 91 Iob. 32 23 395 Iob. 36 8
of the kingdome of heauen and power to bind and loose was committed to them all as was to him to them all he said as my father hath sent mee so send I you And when he had said this he breathed vpon them and saith vnto them receiue yee the Holy Ghost Whosoeuer sins c. Ioh. 20. 21. 22. 23. He in respect of his Ministry is called a rocke vpon which Christ saith hee would build his Church Matth. 16. 18. so are all the Apostles the wall of the City the new Ierusalem had twelue foundations and in them the names of the twelue Apostles of the Lambe Reu. 21. 14. Yea Peter was so farre from exercising any such supremacy ouer the rest of the Apostles that writing to the ordinary Pastours and Elders of the Church hee makes himselfe equall to them and calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 5. 1. and makes the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to Christ himselfe 1. Pet. 5. 4. 2. Though Peter had had such authority as the Pope exerciseth and exercised it himselfe yet followeth it not that the Pope hath the like For they can neuer proue that Peter left the authority that he had to the Bishops of Rome or that they are his successors Marke the proofe of our second argument 1. They can neuer proue by the Scripture that Peter was euer at Rome Say they haue Ecclesiasticall history to proue it we say that for a point of religion so fundamentall it is necessary they should haue euident Scripture also 2. Their Ecclesiasticall history for Peters being and continuance at Rome viz. that he should come thither in the twenty seuenth yeare of Claudius and tarry there twenty fiue years is expresly contradicted by the Scriptures For 1. He was at Ierusalem three yeares after Pauls conuersion Gal. 1. 18. and foureteene yeares after that Gal. 2. 1. 2. When Paul sends salutations to the Church of Rome he makes no mention of Peter Rom. 16. 3. If Peter had beene at Rome when Paul was in trouble there Paul would neuer haue written as he did Col. 4. 11. These onely are my work-fellowes to the Kingdome of God which are found to my consolation 2. Tim. 4. 16. At my first answering no man assisted me If Peter had been then there would not he haue beene a comfort to him would not he haue assisted him in his troubles 4. Though it were euident that Peter had beene at Rome and continued there twenty fiue yeares yet could he not be Bishop of Rome For 1. The office of a Bishop or Pastour is an office distinct from the office of an Apostle and inferiour also vnto it Eph. 4. 11. 2. Peter was specially appointed to be the Apostle of the Circumcision Gal. 2. 7. And the Iewes in this time that they pretend Peter should be Bishop of Rome were banished from Rome Acts 18. 2. 2. The second errour in this plea is this that they say the Doctors of the Church are their fathers that they are for them and against vs as the Samaritans said Iacob was their father But for our selues we may say in this point 1. We despise not the Fathers but reuerence them highly for their learning and piety 2. We esteeme them good helpes for the vnderstanding of the Scriptures 3. We study them and alleadge them also in our writings 4. There is scarce any matter of moment in religion which we cannot anouch from some or more of them On the other side the Papists do not giue vnto the Fathers that honour they pretend to do For 1. In many points they renounce their authority 2. They preferre Aquinas before the most or all of them 3. They match with the ancient Fathers sundry bastard and counterfeit fathers 4. They haue foisted into their writings parts of tracts and whole treatises that were neuer theirs 5. They haue by thir Indices expurgatorij cunningly altered or razed and quite put out many of their sentences and bookes and that with strange impudency though they haue knowne well that we haue many printed and written copies to controll them by Of these Indices they haue made fiue already as neuer satisfied with the correcting of the Fathers Neither do they in these Indices correct alter or raze the prefaces marginall notes collections and obseruations made out of the Fathers onely as some pretend but the very texts of the Fathers also All this our learned men haue made euident to the world in sundry bookes 3. The third errour in this plea of the Papists is this that as the Samaritan here thought it was not possible that God should do for any more then he did for Iacob Christ could giue no better a water then Iacob did Christ was not so great as Iacob so they think none can see any thing in Religion now which the Fathers did not see yea they oppose the iudgement and authority of the Fathers against Christ himselfe and the manifest testimony of his Word Whereas though it were granted that there are many things in popery that were receiued from the Fathers and in ours which the Fathers receiued not yet may that which they hold be erroneous and euill and that which we hold sound and good for all that For 1. Nothing in religion is to be receiued vpon the authority of the Fathers vnlesse it haue warrant from the Scriptures They are not to be admitted as Law-giuers and Authors of opinions in religion but as Interpreters of the Scriptures they are not Iudges of the Scriptures but are to be examined and iudged by them This we proue 1. By plaine testimonie of the Scriptures There is no Law-giuer saith the Apostle Iam. 4. 12. And our Sauiour forbids vs Mat. 23. 9 10. to acknowledge any for a father or master with such absolute dependance vpon him but his heauenly Father and himselfe onely 2. Themselues acknowledge the perfection of the holy Scriptures 3. Themselues doe disclaime this absolute authority and hold that they ought not to be further receiued then they bring warrant for that they teach from the holy Scriptures 4. The Fathers themselues do differ one from another and from themselues also 5. They were subiect to errour Euery man is a lyar saith the Apostle Rom. 3. 4. that i he is subiect vnto errour he may be deceiued himselfe and he may also deceiue others And indeed the Fathers did mistake in many things and erred yea and that very grossely as the Papists themselues do confesse also 6. There is no certainty euen of the most legitimate bookes of the best Fathers for heretiques haue gelded and corrupted them and foisted into them their owne errours 2. Though they were holy and learned men yet it may well be that the Lord hath reuealed that to his seruants now which they saw not for the Lord hath oft done so Dauid had more vnderstanding then his teachers had Psal. 119. 99. and the Disciples of Christ saw many truths which many of the
worship we doe not also adore and giue bodily worship vnto him and by the reuerent behauiour of our body testifie the inward submission and reuerence of our hearts vnto him though our soules therein were neuer so full of reuerence and deuotion yet doe we but serue him by the halues neither can our seruice be acceptable vnto him You shall heare this confirmed to you by the examples of Gods seruants that are commended to vs by the Holy Ghost See the conscience Gods people haue made of this in all the parts of Gods worship Obserue it in fiue points 1. In prayer when they euen in priuate haue prayed to God they haue beene wont to kneele For this we haue the example of Daniel Dan. 6. 10. and of our Sauiour himselfe Luke 22. 41. 2. When they haue giuen thanks though but in priuate they haue vsed adoration When Abrahams seruant perceiued that God had prospered his iourney so far forth as to bring him and guide him safely to Bethuells house presently he lifted vp his heart in thankfullnesse to God yet thought not that enough but Gen. 24. 26. The man bowed himselfe and worshipped the Lord. And as his successe increased so his thankefullnesse to God increased and so did the outward reuerence of his body also verse 52. When Abrahams seruant heard them giue consent that Rebecca might goe with them then he bowed himselfe to the very earth to the Lord. So Iacob being to giue thankes vnto God and vnable through weakenesse to stand or kneele yet in token of reuerence raised himselfe vp to his beds bead and being not able through feeblenesse to sit vpright he leaned and bore himselfe vpon his staffe and so adored God Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty and the paines he tooke in it 3. When they haue taken an oath they haue beene wont to vse such gestures of their body as might stirre vp reuerence in their hearts Gen. 14. 22. Abraham when he sware he lift vp his hand to the Lord the most high Possessour of heauen and earth 4. When a message hath beene brought them immediatly from the Lord they haue beene wont in token of their reuerence to rise and stand vp Iudges 3. 20. When Ehud told Eglon that he had a message to doe to him from God presently Eglon rose out of his throne though he was a wicked man yet this he doubtlesse had learned from the custome and practice of Gods people So did Balaam likewise require Balaac the King to doe Num. 23. 18. Rise vp Balaac and heare Nehem. 8. 5. When Ezra opened the booke of the Law to reade all the people stood vp Rise vp yee women that bee at ease saith the Lord Esay 32. 9. heare my voice alluding doubtlesse in that speech to the holy custome vsed among Gods people at the first intimation giuen them of a message from God 5. Lastly in the publike and solemne worship of God specially they haue held themselues bound to shew this outward reuerence Psal. 29. 1 2. The Psalmist calls vpon great men to giue to God the glory due to his name and tels them how they may doe that adore him bow your selues to him in his glorious Sanctuâ—…y So Psal. 95. 6. Marke how many words the Prophet vseth to perswade to this when he calls men to the publike worship Come let vs adore and fall downe and kneele before the Lord our maker Therefore the reuerence to be done in Gods publike worship is made a chiefe meanes to preserue Religion and coupled with the obseruation of the Sabboth Leu. 19. 30. and 26. 2. Ye shall keepe my Sabboths and reuerence my Sanctuary The Reasons of this Doctrine are of two sorts Some concerne the outward reuerence to be vsed in all the parts of Gods worship whether priuate or publike some peculiarly concerne the publike solemne worship of God 1. The humility that befits euery one euen the greatest person to shew when he hath to do with God See this in Dauids speech to Michol 2. Sam. 6. 20. 22. when he danced before the Arke she scoffed at him he answers it was before the Lord and adds I will be more vile and I shall lose no honour by it It is no disparagement for the greatest to debase and humble himselfe to the very dust before the Lord nay we can neuer be humbled enough Behold now saith Abraham Gen. 18. 27. I haue taken vpon me to speake vnto the Lord which am but dust and ashes and indeed who are we euen the best of vs that we should presume to speake vnto God or to appeare before him It becomes all men to cast downe their crownes before him as the 24. Elders did Reu. 4. 10. Yea the holy Angels Esay 6. 2. couer their faces in his presence No seruice we can doe is pleasing to him vnlesse it proceed from an heart humbled in the sense of his high Maiesty and our owne vilenesse Psal. 2. 11. Serue the Lord with feare Mic. 6. 6. Wherewith shall I come before the Lord and bow my selfe before the high God Eccl. 5. 1. Be not rash with thy mouth neither let thine heart be hasty to vtter a matter before God for God is in the heauens and thou in the earth c. 2. Our bodies are the Lords as well as our soules and therefore he will be serued with the body also They are his by right of Creation Redemption Sanctification This Reason the Apostle giues yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods 1. Cor. 6. 20. 3. That the humility and reuerent gesture of the body may helpe to humble and worke reuerence in the heart Our hearts are profane and stand in need of all good outward helpes to stirre vp deuotion in them That is a chiefe reason why it was vsed both by Daniell 6. 10. and Christ Luke 22. 41. euen in secret prayer and if they needed to doe so how much more doe wee 4. To professe and testifie the humility of the heart and reuerence of the soule Therefore is this put for the whole profession of our homage and obedience to God Vnto me euery knee shall bow Esay 45. 23. Because in matter of Gods seruice hypocrites are wont to pretend they haue as good hearts as the best the Lord is wont also to call so oft for the seruice of the body Let not sinne reigne in your mortall body Rom. 6. 12. and present your body as a liuing sacrifice holy acceptable vnto God Rom. 12. 1. and glorifie God in your body 1. Cor. 6. 20. The reasons of that outward reuerence that is to be vsed specially in the publike and solemne worship of God are three 1. The presence of Gods people There is a reuerence due from the greatest Prince to the meanest of Gods seruants his brother must not seeme vile vnto him no not then when
to saluation 2. Timothy 3. 15. 3. We must vse in our doubts to conferre and mooue questions to such as are able to resolue vs the Priests lippes should keepe knowledge so the people should seeke the law at his mouth Malachy 2. 7. And Cornelius was directed to send for Peter and to seeke resolution in all his doubts from him Acts 10. 5. 32. 4. Because the Lord onely is the teacher that can resolue and perswade our hearts wee must giue our selues much to humble and faithfull prayer so did Dauid Psalme 119. 18. open thou mine eyes c. so did the Spouse of Christ when she found her selfe in danger to be seduced Cant. 1. 7. and Cornelius being in doubt and perplexity this day sought by fasting and prayer to receiue direction and resolution from God Acts 10. 30. 2. For reproofe 1. Of them that willingly remaine vnsetled in Religion vpon this pretence that by reason of the many differences in Religion they find in the world and the great shew of reason each side hath and the fowle faults that they discerne in men of all Religions they see great cause to doubt them all and small hope to attaine to any certainety and therefore they will serue God and not trouble themselues to enquire whether side hath the truth For the Elect and such as haue grace and good hearts shall be able to attaine to certaintie though there were neuer so great differences and occasions of doubting Of the Elect it is said Matth. 24. 24. That it is not possible for them to be deceiued and Iohn 10. 4 5. That Christs sheepe know his voice and will follow him and a stranger they will not follow because they know not his voice and of the godly and such as vse the meanes of grace and knowledge with a good heart it is said that the Light shall shine vpon their wayes Iob 22. 28. That God will instruct and teach them in the way that they should goe and guide them with his eye Psalme 32. 8. That the secret of the Lord is reuealed to them that feare him and his couenant to giue them vnderstanding Psalme 25. 14. That their eares shall heare a word behind them saying this is the way walke ye in it Esay 30. 21. That they shall know of that doctrine which is taught them whether it bee of God or whether their teacher speake of himselfe Iohn 7. 17. That they haue an vnction from the holy one and know all things Iohn 2. 20. Such shall vnderstand the Scripture and grow vnto certaintie For the testimonie of the Lord is sure and maketh wise the simple Psal. 19. 7. It is able to giue subtiltie to the simple and to the child knowledge and discretion Pro. 1. 4. So that all such as resolue that they will remaine neuters and seeke for no certaintie giue euidence against themselues that they belong not to Gods election nor haue any grace in them 2. Them that are ignorant and vtterly vnacquainted with matters of Religion that thinke and speake of these things carelesly or as of things that nothing concerne them Such are the most euen of those that haue best leisure and best wits and memories to them that may be applyed which is in Hosea 8. 12. I haue written to them the great things of my Law but they are counted as a strange thing But how well soeuer these persons iudge of themselues the Holy Ghost pronounceth them to be plaine Atheists and contemners of God as you shall see Iob 21. 14 15. they do in deed and heart say vnto God depart from vs that say we desire not the knowledge of thy waies yea such doe say in their hearts what is the Almighty that wee should serue him and what profit should we haue if we pray vnto him 3. Such as though they approoue of the truth wish well to them that professe it and professe it themselues yet doe they it vpon no other grounds then this that the state and place we liue in doe professe it or vpon this that such and such good men teach and hold it Whereas we should not receiue our Religion vpon any mans credit but labour to see the grounds of it with our owne eyes The people of God are not drawne to a resolution in Religion by company or compulsion but vpon their free choice They examine it Matth. 13. 44. Acts 17. 11. And see good reason and ground for it and thereupon aduisedly and voluntarily choose it Psalme 119. 30. I haue chosen the way of truth and thy iudgements haue I laid before me So as they are able to say Wee beleeue and know Iohn 6. 69. We should be able to giue a reason of that we hold in Religion 1. Pet. 3. 15. And it is noted for the propertie of the vnsound hearted hearer Mar. 4. 6. That hâ—…e receiueth with gladnesse immediately what he heares without euer examining it before The faith and Religion most men haue is rather suckt in with their mothers milke then receiued by the instruction of their teachers They hold it because it is commonly beleeued not because it is certainely true It is not chosen by them vpon their owne iudgement but taken in vpon common credit Lecture the one and thirtieth Nouember 7. 1609. THe last day we heard what the question was that troubled the mind of this Woman and wherein she did desire to be resolued by our Sauiour namely concerning the true Church and Religion of God which I told you was the second part of this Text followeth now the third and last part of it namely the reason that mooued her to doubt of this matter and to be perplexed in her mind about this question and that was this On the one side her Fathers had worshipped God in Mount Gerizim and that made her thinke that that was the best place to serue God in and on the other side Christ whom she knew to be a Prophet and all others that were of his Religion said that in Ierusalem was the place where men ought to worship and that made her doubt shee had serued God amisse all this while Where we haue to obserue that the Samaritans made the example and custome and authority of their forefathers the rule and warrant of their Religion and that was that that deceiued them And from thence we learne this Doctrine That it is not safe but dangerous in matters of Religion to ascribe too much to antiquity and to the example and custome of our forefathers But before I confirme this Doctrine least any should thinke we make no account of antiquitie or of the example and authority of our forefathers foure things shall be premised for the right vnderstanding of this doctrine concerning the account that is to be made in matters of Religion 1. Of antiquity 2. Of our forefathers 3. Of our naturall parents and ancestours 4. Of the customes of the places wherein we liue 1. There is an antiquity which is a
certaine and infallible note of the true Religion The old way is called the good way Ier. 6. 16. The true Religion is the most antient Religion So the Prophets that seduced Gods people to Idolatry are said to haue caused them to stumble in their way from the antient wayes Ier. 18. 15. So the Idolatry of the Iewes is disgraced by this note that it was new Deut. 32. 17. They serued new gods newly come vp And the true Church of God is called The antient people Esay 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod But that is onely truely ancient in matters of Religion which was from the beginning It is not the continuance of a thousand or two thousand yeares that can make any thing in Religion truely antient but it must be from the beginning or it is not truely antient The Gospell is called an eternall Gospell Apoc. 14. 6. And so Iohn commends his Doctrine 1. Iohn 1. 1. to be that which was from the beginning So our Sauiour giues this rule to try a truth in Religion by Matth. 19. 8. From the beginning it was not so And the Apostle 1. Cor. 11. 23. grounds his Doctrine of the Sacrament and the direction he giues to the Church about it vpon the first institution of it That is truely antient in matters of Religion that can fetch his originall from him that is called the antient of daies Dan. 7. 9. That is from God himselfe and his Word That that is deriued but from men is of no antiquity in this case So the Lord in that place I cited euen now Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come vp though they had continued in the world many hundred yeares For Abrahams ancestours were Idolaters Iosh. 24. 2. because it was but the deuice of man and had not warrant from his Word That which is grounded vpon the authority of the Prophets and Apostles which wrote by diuine inspiration that and that onely hath true antiquitie for it which made Iohn say 1. Ioh. 2. 7. The old commandement is the Word So that whatsoeuer Doctrine is taught and confirmed by the authority of the Word though it may seeme new to men because they neuer heard of it before yet it is not new in it selfe neither can they that teach or receiue it be iustly called Nouellists or new-fangled men It was no innouation or new-fanglednesse in Nehemiah to celebrate the feast of the Tabernacles Nehemiah 8. 17. Though it had beene out of vse from the daies of Ioshua vnto that time because it had the warrant and authority of the Word of God And whatsoeuer Doctrine is taught or custome receiued in the Church without the warrant and authority of the Word though it could be prooued to haue beene taught and receiued one thousand sixe hundred yeares agoe by such and such famous men and antient Churches yet it is a noueltie and hath no true antiquity to commend it vnto vs. 2. As we haue this to say for antiquitie so say we also of our forefathers that there are certaine Fathers whose example ought to be of great authority with vs in matters of Religion Remember the dayes of old saith the Lord Deut. 32. 7. Consider the yeares of so many generations aske thy father and he will shew thee thine elders and they will tell thee And Iob 8. 8. Inquire of the former age and prepare thy selfe to search of their Fathers And it is oft noted as Deut. 32. 17. Ier. 44. 3. and 194. to aggrauate the sinne of the Iewes that they serued new gods newly come vp gods whom their fathers knew not So that if we should walke in a new way that our elders and forefathers had not walked in we had iust cause to feare we are not in the right way Our Sauiour directing his Church how to finde the right way bids her obserue the steps of the old flocke Cant. 1. 8. and Ierem. 18. 15. He calls the false way a way that was not trodden But these Fathers that should be of such authority with vs in matters of Religion are they onely that haue followed the direction of the word Amon is blamed for forsaking the God of his fathers 2. Kings 21. 22. Yet walked he in the way of his owne father and of most of his ancestors Yea it is expressely said that he did euill in the sight of the Lord as his father Manasses did verse 20. How is it then said that hee forsooke the God of his fathers The reason is rendered in the same place verse 22. because he walked not in the way of the Lord. Those are the fathers we are to haue respect vnto in the matters of Religion that walke in the way of the Lord and none but they So that as our Sauiour saith Matth. 12. 50. Whosoeuer shall doe my fathers will which is in heauen he is my brother and sister and mother So may we truely say that all the godly that in former ages haue walked in the way of the Lord they were our fathers And though that we did know none of our owne ancestors that professed the Religion that we doe Yet so long as we professe no other Religion then the Patriarches Prophets and Apostles did and many other holy men that haue liued since the Apostles times we cannot iustly be said to haue forsaken the God of our fathers or to be of any other Religion then our forefathers were of 3. In some cases there is great respect also to be had to the example euen of our naturall parents It should be a great bond for a Christian to keepe him in the loue of the truth when his owne parents and ancestors haue beene louers and professors of the true Religion This is noted to the praise of Azaria and Iotham 2. King 15. 3. and 34. They did vprightly in the sight of the Lord according to all that their fathers did That is the reason why Paul puts Timothie in minde of the piety that was both in his mother and grandmother 2. Tim. 1. 5. And a double condemnation shall doubtlesse fall vpon such as haue had religious parents if themselues become either Papists or prophane men This is noted to the shame of the Israelites Iudg. 2. 17. That they turned quickly out of the way wherein their fathers walked obeying the commandements of God but they did not so And Iehoram the King of Iudah receiued a writing from Eliah the Prophet threatning extreame vengeance against him because he had not walked in the wayes of Iehosaphat and Asa hauing so good a father and so good a grandfather that he yet became himselfe so vngratious a man 2. Chron. 21. 12. 14. 4. Some authority and religious respect is also sometimes to be giuen euen to the customes and fashions of the places where we liue Paul alleadgeth the custome of the Churches to stoppe the mouth of contentious
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
stones thereof Zach. 5. 4. Destruction shall dwell in his tabernacle because it is none of his brimstone shall bee scattered vpon his habitation Iob 15. 15. O that men would belieue this Then would Victualers either not indure such swearing vncleanenesse and drunkennesse in their houses or if they could not auoid it liuing in that calling they would giue it ouer Then would Masters of families not content themselues to be themselues free from swearing drunkennesse and filthines but would put these sinnes farre from their Tabernacles also as Eliphaz speaketh Iob 22. 23. Lecture the foure and thirtieth December 5. 1609. WE haue already heard that the answer which our Sauiour maketh to the question that this woman mooued vnto him consisteth of two parts The first concerneth the place of Gods worship concerning which she desired to be resolued and that is set downe in the 21. verse which we finished the last day The second concerneth the worship it selfe about which she mooued her question namely the ceremoniall worship that was done to God in Ierusalem and mount Gerizim and this part of his answer is contained in this part of the verse that I haue now read and those two that follow it The summe and effect of this part of his answer is this that though the worship which the Iewes did to God were farre better then that of the Samaritans yet this ceremoniall worship about which she is now so inquisitiue whether it were that that the Iewes vsed or that that the Samaritans vsed was not so much to be esteemed as she conceiued but should shortly be abolished and in stead thereof another forme of Gods worship should be established which should not consist in ceremonies and shadowes that suited so well with our carnall and corrupt nature but should be spirituall as best agreeing with the nature of God and should haue in it the truth and substance of all that which was figured and shadowed in those ceremonies So that these three verses diuide themselues into two parts 1. A commendation of that outward worship of God that the Iewes vsed in comparison of that of the Samaritans and that is set downe in this verse 2. A discommendation of that outward worship of God that the Iewes vsed in comparison of that which God would shortly establish in his Church and that is contained in the two verses following In this verse he commendeth the Religion and worship of God that the Iewes vsed and prefers it before that of the Samaritans by this argument because the Samaritans worshipped they knew not what But so did not the Iewes and that he prooues because saluation was of the Iewes The obscuritie that is in any of these words I will cleare and interpret it as I come to the handling of the Doctrines that arise out of them 1. Then we are to obserue here that our Sauiour saith they worshipped they knew not what How could that be seeing 1. They knew that they worshipped the true God euen the same God that the Iewes did For so say they to Zerubbabel Ezra 4. 2. Wee seeke IEHOVAH your God as ye doe Yea the Holy Ghost saith of them 2. Kings 17. 3. Thus they feared the Lord and appointed Priests out of themselues for the high places who prepared for them sacrifices in the house of the high places 2. They knew what manner of worship they gaue vnto him For they offered sacrifices vnto him Ezra 4. 2. They serued him as they were taught and directed by one of the Priests that had serued in Israel before they were caried away captiue by the Assyrians 2. Kings 17. 28. One of those Priests came and dwelt in Bethel and taught them how they should serue the Lord. What then doth our Sauiour meane to say they worshipped they knew not what Surely because they did not know him by his Word they did not worship him according to his Word Therefore they are said to worship they know not what This interpretation is grounded vpon that we shall finde written in 2. Kings 17. 34. They did after the old manner as verse 19. They neither feared God nor did after their ordinances nor after their customes nor after the Law nor after the commandement which the Lord commanded the children of Iacob On the other side because the Iewes had the Word of God they knew God by his Word the worship they did to him was appointed by his Word Therefore are they said to worship what they knew And this interpretation is further confirmed by the words that follow Saluation is of the Iewes For what meanes he by saluation Surely the Word the Doctrine and meanes of saluation as it is also called Heb. 2. 5. How shall we escape if wee neglect so great saluation This was the chiefe Prerogatiue the Iewes had aboue others So that these words saluation is of the Iewes are the very same in effect with that which the Prophet Esay hath Esay 2. 3. The Law shall goe from Zion and the Word of the Lord from Ierusalem So that the first Doctrine we are to learne is this That no man can know or serue God aright without the direction of his Word The Doctrine hath two branches 1. No man can know God aright nor conceiue rightly of him but by his Word 2. No man can serue or worship God aright without the direction of his word 1. The God which ignorant men and such as are not instructed by his word doe serue is not a true God but an Idoll and fancie of their owne Psal. 76. 1. God is knowne in Iudah On the other side it is said of all naturall men Gal. 4. 8. But euen then when ye knew not God ye did seruice vnto them which by nature are not Gods So it is said of the tenne Tribes 2. Chron. 15. 3. Now for along season Israel hath beene without the true God because they had beene without a Priest to teach and without the Law True it is God makes himselfe knowne not to his Church onely by his Word but to all the world by his workes Men cannot open their eyes or look any way but they may see him in his works Rom. 1. 20. The inuisible things of him that is his eternall Power and God-head are seene euer since the Creation of the World being considered in his workes Yea he saith of all the Gentiles that vers 21. they knew God and verse 19. that which may be knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them So that there is no man liuing but he hath euen by nature some knowledge of the true God in him But this is not the true knowledge of God it is not a comfortable and sauing knowledge of him Sundry notable differences may be obserued between the knowledge of God men attaine to by the light of nature or by the creatures and that which is attained to by the Word
and by himselfe Luke 5. â—…6 He kept himselfe apart in the wildernesse and prayed he vsed this kind of praying in the morning Maâ—…e 1. 35. In the morning very early before day he arose and went out into a solitary place and there prayed He vsed it also in the euening Matth. 14 â—…3 Hee went vp into a mountaine alone hauing no house of his ownâ—… he was wont to goe abroad into the most solitary place to pray and when the Euening was come hee was there alone Yea this was his custome Luke 22. 39. Hee went as he was wont to the Mount of Oliues 5. He was wont to performe this worship of God with gestures and signes of as much reuerence humility and submission as we shall read any of Gods seruants haue beene wont to doe Luke 2â—… 41. He knecled downe and prayed Matth 26. 39. He fell on his face and prayed The Reason why he was thus diligent in worshipping God waâ—… not so much for his owne sake as for vs. For he had no need to pray for hee had all creatures in heauen and earth at command and by his word was able to doe what pleased him Matth. 8. 8 9. Speake the word onely and 〈◊〉 〈◊〉 shall be healed For I am a man also in authority c. Why then did he thus vse to worship God surely for our sake onely and not for himselfe but in respect of vs. Three Reasons there were for it 1. That he might purchase to vs eternall life it was necessary he should perfectly keepe the law for thus runs the Couenant Matth. 19. 17. If thou wilt enter into life keepe thâ—… commandements yea perfectly Gal 〈◊〉 1â—… This we were not able to doe therefore he Gal. 4 4 5. Was made vnder the Law that he might redeeme them that are vnder the Law that we might receiue thâ—… adoption of sonnes Therefore it became him to fulfill all righteousnesse Matth. 7 5. And this is a chiefe part of that righteousnesse God requireth of vs in his law that we worship him Mat. 22. 38. This is the first and the great commâ—…ndement 2. That he might giue vs an example for that which he speaketh of one of his actions may be said of all that he did in obedience to the morall Law Iohn 13. 15. I haue giuen you an example that you should doe as I haue done 3. That he might obtaine for vs the Spirit of God whereby we may be made able to doe the like For as the disobedience of Adam deserued that all his posterity should loose the Image of God and become like vnto him Rom. 5. 22. By one man sinne entered into the world so the actiue obedience of Christ hath deserued that God should renew his Image in all the faithfull and giue them his quickning spirit Rom. 8. 2. the Law of the spirit of life in Christ Iesus hath made me free from the law of sinne and of death The Vse of this Doctrine is to stirre euery one of vs vp to a greater conscience and diligence in all the duties of Gods worship specially in prayer For if the Sonne of God that had not such need to doe it in respect of himselfe yet vsed it so constantly and vsed it onely because the Law requires it of vs and that he might make himselfe an example to vs and that he might obtaine grace for vs to doe it what excuse can we that are bound vnto it by Gods Law and stand in such need of it haue for our ordinary neglect of publike prayer of prayer with our family of secret and priuate prayer 2 The second thing we are to obserue here is this that our Sauiour in commending the worship and Religion of the Iewes makes himselfe one of their number acknowledgeth himselfe a member of their Church professeth that himselfe did worship God as they did from whence this Doctrine ariseth for our instruction That those assemblies that enioy the Word and Doctrine of saluation though they haue many corruptions remaining in them are to be acknowledged the true Churches of God and such as none of the faithfull may make separation from We shall need no further proofe of this Doctrine then the example of our Sauiour himselfe If we consider on the one side how corrupt the State of the Iewes Church was in his time and on the other side how farre forth our Sauiour did communicate with them in the seruice of God 1. For the first what the state of that Church was in his time we may know if we consider 1. What the Priests and teachers were themselues that had the ordering of Gods worship 2. What the people were with whom he was to ioyne in Gods worship 3. What the worship it selfe was wherein he was to communicate 1. The Priests and teachers 1. Were ignorant and vnlearned Matth. 23. 16. 2. They were wicked and vngodly Matth. 23. 3. 3. They had a corrupt and vnlawfull enterance into their calling yea euen the high Priest himselfe For whereas by Gods ordinance he was to hold that office during his life this office was bought and sold and made annuall Iohn 11. 49. Caiphas was high Priest for that yeare 2. And what were the people Surely the most of them in all places where he conuersed were notoriously and obstinately wicked In Nazaret where he had liued most see what they were Luke 4. 28 29. All that were in the Synagogue when they heard this Doctrine were filled with wrath and rose vp and thrust him out of the Citie and lead him to the edge of an hill to cast him downe headlong But were they better in other places No he vpbraided all the Cities where most of his great workes were done Woe bee to thee Corazin woe be to thee Bethsaida Matth. 11. 20 21. And were the people of Ierusalem any better you shall perceiue that by that affection they shewed at the Passion of our Sauiour When Pilate a Gentile had made such an offer to them Luke 23. 18. All the multitude cryed at once not him but Barrabas and Matth. 27. 25. When Pilate had washed his hands and protested for Christ innocency then answered all the people and said desperately his blood bâ—… on vs and our children 3. The worship it selfe that was vsed in that Church had many corruptions in it 1. They vsed many superstitious ceremonies the obseruation whereof they vrged more strictly then the commandements and ordinances of God Mar. 7. 9. 2. The Temple was prophaned and made a den of theeues Matth. 2â—… 12 13. 3. The discipline and censures of the Church were shamefully abused Iohn 〈◊〉 22. The Iewes had decreed that if any did confesse that Iesus was the Christ he should bee excommunicated ipsofacto 4. The Doctrine was corrupt in many points as you shall finde Matth. 5. 2â—… 48. 5. Some corruption also was crept into the administration of the Sacraments For they kept it a day after our Sauiour who obserued the
and thirst at this time euen the ioy that he conceiued in foreseeing the readinesse and forwardnesse of the Samaritanes in comming vnto him at this motion and perswasion of the Woman And this he more plainely expresseth in that speech which he vsed to his Disciples verse 35. Lift vp your eyes and looke on the regions for they are white already vnto haruest See this truth confirmed by the example of others of Gods seruants in fiue degrees 1. They haue ioyed greatly in the grace that they haue seene in others Thus did the Apostle Iohn 2. Iohn 4. I reioyced greatly that I found of thy children walking in the truth and 3. Iohn 4. I haue no greater ioy then to heare that my sonnes walke in verity 2. They haue held themselues bound to giue hearty thankes to God for this euen as if they had themselues receiued some great benefit by it Thus Paul Ephes. 1. 16. after he had heard of their faith and loue hee ceased not to giue thankes for them The like we shall finde Phil. 4. 1 3. and Philemon 4. Yea he professeth 1. Thess. 3. 9. that he was so affected with ioy for this that he knew not how to be sufficiently thankefull vnto God for it And that being in great affliction the good tidings that Timothy brought him of the piety he found among the Thessalonians did euen comfort and reuiue him 1. Thess. 3. 6 7. 3. Yea aboue all the graces they haue discerned in others they haue most reioyced and praised God for this when they haue seene men zealous and forward Dauid professeth that the more any of the Saints did excell in grace the more he delighted in them Psal. 16. 3. Paul when he had said that he Siluanus and Timothy ought alwaies to praise God for the Thessalonians giueth this for the reason because their faith did grow exceedingly 2. Thess. 1. 3. 4. They haue beene wont to reioyce not onely for the grace they haue discerned in such as haue beene conuerted by their owne Ministry for this might grow from selfe-loue because 1. That the good we know we haue done by our Ministry is our best defence against wicked men Sathan and our owne conscience 1 Cor. 9. 2 3. 2. The more good we haue done the more grace men haue receiued by our Ministry the greater shall our reward be he that by imploying his pound gained vnto his master fiue pounds was made ruler ouer fiue cities Luke 19. 19. and he that gained ten ouer ten cities Luke 19. 17. 19. And the Apostle professeth that the Thessalonians that were won to God by his Ministry were his hope and ioy and crowne of reioycing euen in the presence of Christ 1. Thess. 2. 19. but they haue reioyced thus in the grace they haue seene or heard of in any others As Paul doth in that grace that was in the Romanes Rom. 1. 8. and 16. 19 and in the Colossians Col. 1. 3. 5. Yea they haue done thus when themselues in the iudgement of flesh and bloud haue become loosers by it when the forwardnesse and zeale of others could not choose but tend in some sort to their owne disgrace yet they haue reioyced in it This was a notable tryall of their zeale When Moses that had beene the onely Prophet and man of fame in Gods Church seeth Eldad and Medad obscure men receiue of the same spirit that himselfe had prophesy as well as himselfe haue euery whit as good a gift and likely to be as well thought of in the Church as himselfe if not better he was neuer a whit discontented at it though Ioshua enuyed this himselfe and prouoked him to doe so too but he reioyced at it and checked Ioshua and wished that all the Lords people were Prophets as well as he Numb 11. 29. It is to a carnall Professour a matter of great discontentment when he seeth such as were very lewd before become as forward in Religion as himselfe that hath professed the Gospell many yeares or when he seeth such as are young and newly crept out of the shell as forward as himselfe Nothing fretted the wicked Iewes so much as this when they heard Paul say he had a calling from God to preach to the Gentiles they cryed Away with such a fellow from the earth for it is not fit that hee should liue Acts 22. 21 22. This was that that vexed the elder brother of the Prodigall sonne Luke 15. 28 29. So when the chiefe Priests and Scribes saw the children so zealous and heard them cry Hosanna the sonne of Dauid they disdained Matth 21. 15. But there is a quite contrary disposition in all that truely feare God they count it no disparagement to see any how young soeuer they be how wicked soeuer they haue beene to become as forward in goodnesse as themselues but they reioyce in it Paul and Barnabas in euery place as they went betweene Antioch and Ierusalem declared to the beleeuing Iewes the conuersion of the Gentiles as the best newes they could bring them and it is said they brought thereby great ioy to all the brethren Acts 15. 3. Yea Gods seruants haue beene wont to reioyce to see others more forward then themselues yea though they haue beene their inferiours See this in Dauid He was glad when the people prouoked him vnto forwardnesse and said vnto him Let vs goe into the House of the Lord Psal. 122. 1. And Iohn Baptist when he saw his hearers grow so forward and zealous that his Ministry would not content them but they left him and went to Christ yet because he saw they went forward they went to Christ it neuer troubled him he neuer rated them for it no though he were prouoked to it by some that were a little too iealous of his credit Ioh. 3. 26. but he reioyced in it and verse 24. This he saith fulfilled his ioy The Vse of this point is first for tryall and examination of euery one of our hearts If we professe the truth and be but lukewarme haue no zeale we are in worse case then they that are starke cold Let vs try by this propertie whether there be any zeale in vs or no. Doe we thus reioyce in the grace we see in others doth it doe vs good to see or heare of the increase of Gods Church Doe we thanke God for it Doe we delight in a man and loue him the more the more forward and zealous he is Surely the most of vs will hardly be able to finde this in our selues yea many are so farre from that as they disdaine to see others forwarder then themselues and fret at nothing so much as at the zeale they see in others The onely true cause of that hatred many beare to Gods people is their zeale because they follow goodnesse Psal 38. 30. Many haue that accursed humour in them which Sanballat is noted for Neh. 4. 1. He was angry and sore grieued to see the walls of Ierusalem builded And they
which seemes to be the cause of the meeting together vnto prayer of those good women we read of Acts 16. 13. As a little spark will keep heat while it is on the hearth with the rest of the fire but pluck it from the rest and it will die straight so hath experience proued it to be in this case Secondly because they know that the more of Gods people meet and ioyne together the more publike and solemne the assembly is the more acceptable will their seruice be vnto God and the more auaileable to their comfort And that is the reason why when Gods people haue shewed more than ordinary desire to preuaile with God in prayer they haue shewed more than ordinary care to assemble as many of them together as possibly they could Ioel 2. 15 16. Blow a trumpet in Zion sanctifie a fast call a solemne assembly gather the Elders assemble the children let the Bridegroome go sorth of his chamber and the Bride out of her Bride-chamber as if he should say Leaue none out That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer 2 Chron. 30. 1. 5. 3 The third reason is the promise that God hath made of his speciall first Presence secondly Protection and thirdly Blessing to the publike assemblies more than to any other people vpon the earth First in respect of this speciall presence of God the Prophet calleth Sion the habitation of Gods house and the place where his honour dwelleth Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God Psalme 105. 4. Seeke the Lord and his strength seeke his face continually And Cain could complaine when hee was banished from his fathers house the onely place where Gods publike Worshippe was to be had then that hee should bee hid from Gods face Genes 4. 14. and Verse 16. Hee â—…t out from the presence of the Lord. And least we should thinke this wâ—… peculiar to the Temple or Tabernacle or place of Gods ceremonial or ship which had indeed some priuiledges aboue our Temples you shall find that this is spoken also of the Synagogues Psalme 83. 12. They also are called the Habitations of God Yea to our assemblies also is this promise made as well as to theirs Matthew 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes Secondly Now for the promise of speciall protection it is certaine that the Church-assemblies where God is purely worshipped according to his Word are meanes to preserue such as doe frequent them and the places where they are kept from many iudgements that would otherwise fall vpon them This was figured by that Ceremony The wals of the Temple were carued round about with figures of Cherubins 1 Kings 6. 29. And this we haue partly found in our owne experience both in the preseruation of our Land in generall from forraigne inuasion and domestique treasons and in the safety sundry Congregations haue enioyed And we should certainly find it more than we do if our infidelity and other our grieuous sinnes hindered it not See the promise for this Esay 33. 20 21. Looke vpon Sion the City of our solemne Feasts thine eyes shall see Ierusalem a quiet habitation a Tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cords thereof be broken for surely the mighty Lord will be vnto vs a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby This is alledged for one reason why Dauid did so esteeme of Gods Tabernacles Psalme 84. 11. For the Lord God is the sunne and shield vnto vs. and 27. 5. For in time of trouble he shall hide vs in his pauilion In this respect they that are separated from the Church-assemblies are said to be deliuered vp to Sathan vnto his power and will as men that are vnder Gods protection no longer 1 Corinth 5. 5. Thirdly and lastly in speaking of the Promise of a speciall blessing that God hath made vnto the Church-assemblies I will not stand vpon the temporall blessings that God hath promised to such as do loue and frequent them which yet Dauid maketh one reason of his loue to Gods Tabernacles Psalme 84. 11. No good thing will he with-hold from them that walke vprightly And certainly if men with vpright hearts do frequent them they shall be sure of Gods blessing in outward things euen the rather for this But this is the speciall blessing I will desire you to obserue That God hath promised to giue a greater blessing to that seruice that is done to him at Church than to that that is done in any other place The same Prayers you may vse at home that are vsed there the same Psalmes you may sing the same Word you may read and meditate of and haue it also expounded to you yea the same Sacraments you may haue vpon necessity administred to you in your chambers and parlours that are administred there but you may not expect that blessing vpon any of these Ordinances of God in any place as you may finde in the Church assemblies This Dauid alleadgeth for another chiefe reason why he so esteemed Gods Tabernacles Psalme 84. 11. The Lord will giue grace and glory And 133. 3. For there in Sion orin the place where Brethren dwell euen together ioyne together in Gods worship The Lord appointed the blessing and life for euer The fourth and last Reason that should mooue vs to esteeme the Church-assemblies and frequent them diligently is for profession sake Say that neither the exercises of Religion that are vsed there nor the fellowshippe of Gods people which we may enioy there nor the speciall presence protection and blessing of God that may be found there could mooue vs to esteeme of them yet this should mooue vs. The best way we haue to professe our Religion our Homage and Obedience to God our loue and thankfulnesse to him for his mercies is to frequent diligently the publike and most solemne Assemblies of his Church So the Lord hauing in the former Verse forbidden his People the profession of a false religion Leuit. 26. 2. prescribeth them two things whereby they should professe themselues to be of the true Religion Ye shall keepâ—…â—…y Sabbaths and reuerence my Sanctuary And Psal. 29. 1 〈◊〉 exhorting great men to professe their homage and subiection vnto the Lord he telleth them this is the best way to do it And speaking how he himselfe will professe his thankfulnesse to God for all his mercies he saith Psal. 35. 18. I will giue thankes to thee in a great Congregation I will praise thee among much people The vse of this Doctrine is first for exhortation secondly for reproofe And the exhortation concerneth first our selues secondly a
Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance Secondly euen in this life the Lord will reward thee with the like when thou shalt be a Master thy selfe with what measure yee mete it shall bee measured to you againe Mat. 7. 2. Take no heede to all words that are spoken lest thou he are thy seruant curse thee For oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others Eccles. 7. 2â—… 22. The Vse this Doctrine serueth vnto is first for Seruants secondly for Masters also And as for seruants before I exhort them to the duty that this Doctrine requireth of them they are first to be admonished by way of caution and preuention to take heede they be not too carefull to please their Masters that they shew not too much loue vnto them The Lord hath set you limits and bounds in this case which you may not passe Loue and obedience is not absolutely due to any Master vpon earth so as we may do any thing to please them any thing they would haue vs to do this honour is due to God alone whom the Apostle therefore cals Iude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely Master All other Masters are called twice by the Apostle Ephes. 6. 5. Col. 3. 22. Masters according to the flâ—…sh they haue nothing to doe with the conscience that is to be reserued to God alone in that case they haue a charge giuen them yee are bought with a price be not yee the seruants of men 1. Cor. 7. 23. I will shew you some particulars that seruants must take heed of in this case First a seruant may not to please his Master conforme himselfe to a false and idolatrous religion this was the thing that Naaman after his conuersion was fearefull lest he should offend in 2. Kings 5. 18. Secondly a seruant may not to please his Master lend him his oath and sweare whatsoeuer he would haue him Gen. 24. 5. As well as Eleazar loued his Master he would not presently sweare when he bad him but he would perfectly know the matter he should sweare to and how he might be able to keepe his oath before he would sweare Thirdly a seruant may not to please his Master execute his malice and reuenge all his quarrels as Absolons seruants did vpon this ground 2. Sam. 13. 8 Kill him feare not haue not I commanded you but all Sauls seruants saue Doeg refused to do it they would not kill the Lords Priests though the king their master commanded them 1. Sam. 22. 17 18. Fourthly a seruant may not to please his Master counsaile him to oppresse and wrong his tenants The Scripture imputes the oppression that many great men vsed to their seruants Amos 4. 1. They oppresse the poore and destroy the needy and say vnto their Masters Bring and let vs drinke Fiftly a seruant may not to please his Master feede his humour in his vncleannesse and filthinesse Gen. 12. 15. Pharaohs seruants saw Sara commeÌ„ded her to Pharaoh so she was taken into his house Sixthly a seruant may not to please or enrich his Master tell a lye or deceiue any for he shall doe his master hurt and no good by getting any thing that way Pro. 21. 6. The gathering of treasures by a deceitfull tongue is vanity tossed to and fro of them that seeke death Seuenthly a seruant may not to please his Master feed his humour by bringing him lyes and slanders Pro. 29. 12. If a Ruler hearken to lies all his seruants are wicked And Hos. 7. 3. They make the King glad with their wickednesse and the Princes with their lyes And so much for the caution that is to be giuen vnto seruants The exhortation is this That euery seruant would subscribe to this commandement of the Lord as well as vnto others and say of it as Rom. 7. 12. This commandement is holy and iust and good and endeauour to shew the truth and soundnesse of that grace that is in him by making conscience of his duty in the calling God hath placed him in Three waies especially there be whereby thou maist shew that thou doest indeed loue thy Master First if thou seeke by all meanes and canst reioyce in his prosperity and welfare as we haue heard Eleazar did Gen. 24. Secondly if thou can beare with his infirmities and not blaze them to his discredit Seruants be subiect to your Masters with all feare not only to the good and gentle but also to the froward 1. Pet. 2. 18. Thirdly if thou be tractable and willing to please him and be ruled by him specially in those things that concerne Gods seruice and worship euery man in such things should be willing to please his neighbour Rom. 15. 2. much more should the seruant be willing to please his Master in them The Vse that Masters are to make of this Doctrine is First to draw them to loue Religion which is such a friend to them and to desire to haue such seruants as are religious If men were not extremely wicked this would perswade them to loue the Gospell that no meanes which the wit of man can deuise haue such force to make good subiects children seruants and neighbours as this hath Secondly to exhort them to carry themselues so towards their seruants as they may deserue loue and reuerence of them The fifth Commandement that bindes all inferiours to honour their superiours as parents bindes all superiours to be as fathers to their inferiours and indeed euery Master should be so to his seruants euen Naaman the Syrian was such a Master that made his seruant when he spake vnto him say O my father 2. King 5. 13. Three speciall waies there be whereby the Master may gaine loue and reuerence of his seruant 1. If thou deale iustly with him performing thy couenant with him paying him his wages not oppressing nor wronging him Masters giue vnto your seruants that which is iust and equall knowing that yee also haue a Master in heauen Col. 4. 1. 2. If thou shew a loue to thy seruant not respecting him onely for thine owne aduantage but shewing a desire that he may benefit himselfe by thy seruice also Our beasts and cattell we may keepe onely for our owne benefit but in all our dealings with men specially Christians we are bound to respect also the good of him we deale with and not our owne good onely Looke not euery man on his own things but euery man also on the things of others Phil. 2. 4. Therefore the Lord gaue a Law to Masters Deut. 15. 12 13. that they should not let their seruants go away empty 3. If thou cause him to perceiue in all thy waies that thou doest indeed feare God and art wont to be more offended with him for his sinne against God than for any neglect of duty to thy selfe when the people vow their obedience vnto Ioshua they add this as the chiefe thing that would keep them