we read Luk. 24. 15. 32. Yea we are to be perswaded to the diligent vse of these meanes If we desire knowledge and loue it indeed and be perswaded of the danger of ignorance we will vse these meanes with diligence and care we will heare ordinarily and constantly Watching daily at my gates waiting at the posts of my doores as the wisdome of God speaketh Pro. 8. 34. 2. When we heare we will giue diligent attention and marke how the Doctrine that is deliuered ariseth from the text Whether the proofes be rightly alleaged and do naturally and soundly confirme that they are alleaged for How the exhortations and reproofes that are giuen are grounded on the Doctrine Such a hearing is required of them that desire knowledge Esa. 55. 2. 3. Hearken diligently vnto me incline your eare and come vnto me heare and thy soule shall liue 3. Be carefull to remember that thou hearest Hide my commandements with thee saith Christ Pro. 2. 1. And we ought to giue earnest heed saith the Apostle Heb. 2. 1. to the things which we haue heard least at any time we should let them slip 4. Meditate and call it to mind after thou hast heard Thou shalt meditate in the booke of the Law saith the Lord to Ioshua chap. 1. 8. day and night that thou maist obserue to do according to all that is written therein q. d. Thou shalt neuer attaine to that knowledge of the Word as will bring thee to a conscionable practice of it vnlesse thou vse to meditate of it when thou hast read it or heard it And it is made a note of the godly man Psal. 1. 2. That his delight is in the Law of the Lord and he doth meditate in it day and night q. d. He that delights in it cannot chuse but meditate much in it and none but he that doth so can keepe himselfe from walking in the counsell c. 5. Pray heartily to God for his blessing vpon all the meanes thou vsest to obtaine knowledge by If thou cryest after knowledge Prou. 2. 3. 5. and liftest vp thy voice for vnderstanding then shalt thou vnderstand the feare of the Lord and find the knowledge of God Therefore Dauid though he were much giuen to reading and meditation and all other good meanes of knowledge yet vsed to cry oft to God for this grace Psal. 119 26. 27. Teach me thy statutes make me to vnderstand the way of thy precepts To reproue such and discouer their contempt of knowledge that vse not the meanes or not all the meanes or vse them not with any care and diligence neuer take the bible into their hands at least read it not constantly heare either not at all or not ordinarily or not diligently cannot endure to talke of religion Many of these pretend that though they follow not nor care for Sermons nor read much yet they thanke God they haue knowledge enough for their saluation But these men will one day find that this knowledge they haue thus of themselues without the ordinary meanes of instruction shall doe them no good Ier. 10. 14. Euery man is a beast by his owne knowledge and sauing knowledge can neuer be attained vnto without instruction Pro. 8. 33. Heare instruction and be wise and refuse it not he onely loueth knowledge that loueth instruction Pro. 12. 1. Lecture the fift Feb. 28. 1608. WE haue already heard that in the third part of this Text viz. the cause why this woman of Samaria asked not of Christ the water of life She knew not that gift of God and who it was that said vnto her giue me drinke three points were to be obserued First that Christ calleth himselfe that gift of God Secondly that he saith the cause why she made no vse of him was for that she knew him not Thirdly that he saith if she had knowne him she would haue asked of him and he would haue giuen her the water of life Of these three points the two first we haue already handled Now it remaineth that we come to the third and last Whereas therefore our Sauiour saith of this woman that was a Samaritan and one of the worst of all the Samaritans that if she had knowne that gift of God if she had knowne him she would haue made vse of him euen this vse she would haue asked of him the water of life We learne That whosoeuer knowes Christ aright cannot chuse but feele in himselfe the want of grace and earnestly desire it This Doctrine and this speech of Christ vpon which it is grounded at the first hearing may seeme strange and incredible for certaine it is many haue knowledge that neither haue grace nor any true desire of grace but are as vngracious men as liue in the world and that makes the Apostle to speake so contemptibly of knowledge We know saith he 1 Cor. 8. 1. that we haue all knowledge knowledge puffeth vp Yea 2 A man may haue the knowledge of the Scriptures and of those holy things that are contained in them which of all knowledges is the most excellent I haue more vnderstanding saith Dauid Psal. 1 19. 99. then all my teachers for thy testimonies are my meditation and yet be void of all grace and all desire of grace too Ioh. 7. 48 49. The people that knew not the Law had more desire of grace then the learned Pharisees 3. A man may euen haue the knowledge of Christ and yet be void of grace Sathan himselfe wants not the knowledge of Christ as appeares Mar. 1. 24. Yea the most certaine and vndoubted knowledge for he beleeues also I am 1. 19. 4. Yea there is a kind of kingdome which of all the corruptions that are in the nature of man is the greatest impediment and barre vnto sauing grace Rom. 8. 7. The carnall mind and wisdome of the flesh is enmity against God for it is not subiect c. Esa. 47. 10. Thy wisdome and thy knowledge it hath peruerted thee In which respect it is noted as a wonder Act. 6. 7. That a great company of the Priests were obedient to the faith But this knowledge which I haue now spoken of is not true and sanctified knowledge but knowledge falsly so called as the Apostle speakes 1. Tim. 6. 20. Wonder not that that which the Scripture calleth knowledge I deny to be true knowledge for so doth the Holy Ghost in many places Our Sauiour Mat. 11. 25. speakes of some that were wise and men of vnderstanding in the Scriptures he meanes and yet the mysteries of Gods Kingdome were hidden from them and Paul 1. Cor. 8. 1. 2. Speakes of some that haue knowledge and yet know nothing as they ought to know And though it be said of all the Iewes Rom. 2. 18. That they knew the will of God and approued the things that were excellent in that they were instructed in the law yet doth the Lord oft complaine of the Iewes that they had no knowledge Hos. 4. 1. 6. Rom.
tell vs all things She professeth that she knew Christ when he came would teach the Church farre more excellently fully and perfectly then Moses and the Prophets had done By all things she meaneth only all those things that concerne the worship of God and the saluation of man as if she should say when he commeth he will tell vs all these things all such things as we speake of So is the word taken also in that speech of Christ Ioh. 14. 26. The Holy Ghost whom the Father shall send in my name he shall teach you all things So that which Paul saith Act 20. 27. Of declaring to them all the counsell of God he interpreteth thus verse 20. I haue kept backe nothing that was profitable to you For many other things before Christs comming were more particularly and fully reuealed to the Church then they haue beene since You shall find more spoken in Leuit. 26. and Deut. 28. of the temporall rewards of goodnesse and of the temporall punishments of sinne then in all the New Testament In things and matters concerning this life the Prophets told more and gaue more particular and cleere direction then Christ hath done When Saul seeketh for his Fathers asses that were lost he commeth to Samuel and hee telleth him of them When Iehosaphat would know whether he should haue successe when he went with Ahab in battle against Ramoth Gilead he asketh counsell of the Lord and sendeth for the Prophets 1. Kings 22. 5. 7. When Dauid feared that Saul would come to besiedge Keilah and that the men of Keilah would deliuer him into his hands he asked counsell of God and receiued a direct and cleere answer 1. Sam. 23. 11. 12. When any was sicke and they desired to know whether he should dye or escape they were wont to send to the Prophet and he would tell them 1. Reg. 14. 1 2. Elisha could tell the King of Israel the words that his enemy the King of Aram spake in his Priuie Chamber 2. Reg. 6. 12. Now Christ telleth vs no such things The Lord vnder the Gospell doth not giue vs so cleere direction in these outward things But in heauenly and spirituall things that concerne Gods worship and our saluation Christ hath told vs more then Moses and the Prophets we haue a more cleere and perfect direction now then they had vnder the Law In which respect the light they had then is compared to the light of a candle that shineth in a darke place and that which we haue now vnto the day light 2. Pet. 1. 19. Of these spirituall and heauenly things this woman speaketh here 2. For the second point Though these be not the words of the Euangelist that wrote by diuine inspiration but the words of a weake sinnefull woman reported by the Euangelist yet may we ground a Doctrine vpon them whereupon our consciences may safely rest For 1. Our Sauiour by his answer approoues and confirmes her speech 2. This is a truth she learned from the Word of God she knew Moses had said thus of Christ Deut. 18. 15. 18 19. The Lord thy God will raise vp vnto thee a Prophet like vnto mee from among you euen of thy brethren vnto him yee shall hearken Whereby shee well vnderstood he should be a greater Prophet then Moses Then the Doctrine that we are to learne here is this That Christ since his comming hath fully and perfectly reuealed all things concerning the saluation of his Church This honour God reserued vnto his Son that he should teach his Church more fully then the Prophets did How or where hath Christ taught vs more then Moses and the Prophets seeing he taught but three yeares and a halfe or thereabouts and that but in Iury onely he did but begin to teach as it is said Acts 1. 1. Heb. 1. 3. Surely by the Doctrines and writings of the Apostles He by word of mouth and by his spirit taught the Apostles all things and by their Doctrine and writings hath perfectly instructed his Church that shall be to the end of the world This is plaine Iohn 15. 15. All things that I haue heard of my Father haue I made knowne vnto you and 17. 8. I haue giuen vnto them the word which thou gauest me After his Resurrection he conuersed with them by the space of forty dayes and instructed them in the things that pertaine to the kingdome of God Acts 1. 3. And after his Ascension he did yet more fully instruct them and by their doctrine and writings the whole Church This is that that he saith Ioh. 14. 25 26. Christ did not teach his Church all things by word of mouth when he liued vpon earth but by the Ministry and writings of the holy Apostles These things haue I spoken vnto you being present with you but the Holy Ghost which the Father will send hee will teach you all things and 16. 12. 13. I haue many things to speake vnto you but you cannot beare them now but when he is come that is the spirit of truth hee will lead you into all truth So that in the time of the Apostles he did fully instruct his Church and perfectly reueale the whole will of his Father so as nothing might after be added vnto it How can Christ or his Apostles be said to haue taught more then was taught before seeing that the Scriptures which the Church enioyed before did containe a perfect direction for Gods people both in faith and manners and neither Christ nor his Apostles taught any more then was contained in the Scriptures as is euident by that we reade Luk. 24. 27. 44 45. Acts 26. 22. Three things there are wherein the Scriptures as they are now perfected and consummate by the writings of the Euangelists and Apostles doe excell the Scriptures of the Old Testament 1. Though the Scriptures did before the Apostles time giue cleere direction to the people of God in those things that concerned their saluation As Dauid could say the enterance of thy words giueth light it giueth vnderstanding vnto the simple Psal. 119. 130. yet they doe it now much more plainely and cleerely then they did before that was but a light that shineth in a darke place as the light of the Moone or of the Starres or of a candle this as the day-light 2. Pet. 1. 19. yea the things contained in the Old Testament are made more plaine to vs then they were to the Prophets themselues of which saluation the Prophets haue enquired and searched diligently who prophesyed of the grace that should come vnto you Vnto whom it was reuealed that not vnto themselues but vnto vs they did minister the things which are now reported vnto you 1. Pet. 1. 10. 12. 2. They were perfect before the Apostles times and gaue sufficient direction in all things to the Church that then liued the law of the Lord is perfect saith Dauid Psal. 19. 7. yea so perfect it was euen in Moses time that it was
then said yee shall not adde vnto the word which I command you neither shall yee diminish ought from it Deut. 4. 2. but now they giue a perfect direction to the whole Church that shall be to the end of the world It is said that the whole houshold of God is built vpon the foundation of the Apostles and Prophets Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem Apoc. 21. 14. 3. That had additions made to it in euery age to this neuer shall be any Therefore the Apostle Iohn who liued to see all the bookes of the New Testament written and the whole body of the Canonicall Scripture perfected and to giue his testimony to them all concludes his booke of the Reuelation which is the last of them all and of the same and no more diuine authority then all the rest and so sets his seale to the whole Canon I testifie vnto euery man that heareth the words of the prophecy of this booke If any man shall adde vnto these things God shall add vnto him the plagues that are written in this booke Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times and the times of Christ Hebrewes 1. 1 2. At sundry times and in diuers manners God spake in old time to our fathers by the Prophets in these last daies hee hath-spoken to vs by his Sonne 1. We haue a more excellent and perfect teacher giuen vs then they had they had the Prophets we haue the Sonne of God himselfe 2. Then God reuealed his will at sundry times now all at once In which respect also thirdly it is to be marked that he calls that time wherein Christ and the Apostles liued the last dayes as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world 1. Cor. 10. 11. Why are they called so so many 100. yeares so many ages before the worlds end Surely because there shall be no more alteration made in Religion the will of God shall be no further reuealed then it was then there shall be no more additions made to that which Christ hath taught vnto his Church The Reasons of this Doctrine are three 1. It is a part of Christs Mediatorship and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church so Peter interprets and applies that place of Moses to be meant of Christ For Moses truely said vnto the Fathers a Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. yea he is called the onely Doctour and teacher of his Church Matth. 23. 8. 10. One is your Doctour to wit Christ. 2. There was no want of ability in him to reueale the whole will of his Father to the Church For Iohn 1. 18. Hee is in the bosome of his Father and knew all his secrets and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge 3. There was no want of faithfulnesse in him he was faithfull in his office as Moses Hebrewes 3. 2. yea more faithfull then Moses Heb. 3. 5 6. This Doctrine serues for the improouing and conuincing of three errors First Of the Papists that deny the perfection of the Scriptures and still adde traditions and vnwritten verities vnto them Christ hath taught vs all things and whatsoeuer he taught vs he taught it in his owne life time and in the daies of the Apostles And whatsoeuer he taught in his owne person is contained in the Scriptures Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures Acts 26. 22. The Scriptures before Christ and his Apostles had put the last hand vnto them and reuealed all the will of God were perfect and sufficient to keepe men from damnation Luke 16. 29. To make them wise to saluation 2. Tim. 3. 15. so as the Church then needed no traditions nor indeed might receiue any how can they then be vnperfect now The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles iudging them temporary and abrogating them at their pleasure and esteeme the direction that God gaue to his Church vnder the Law in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnder the Gospell and that more is left to the power and discretion of the Church now then was then They grant that then nothing was to be done without Gods particular direction neither by the Church According to all that I shew thee after the patterne of the Tabernacle and the patterne of all the instruments thereof euen so shall yee make it Exod. 25. 9. neither by the Magistrate Dauid not as a King but as a man of God a Prophet commanded the courses of the Priests c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple it is said that it was done according to the commandement of Dauid and of Gad the Kings Seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies But this conceit is euidently ouerthrowne by this Doctrine We haue heard that Christ hath taught vs all things that concerne Gods worship indeed not expresly euery thing that belongs to the circumstances of Gods worship no more did he vnder the Law no expresse direction was giuen for the houre when the morning and euening sacrifice should be kept for setting vp the Synagogues or Pulpits for the forme of buriall and marriage but he hath giuen vs rules to direct vs in all these things and those more cleere and certaine and sufficient to resolue vs in all our doubts and to decide all controuersies that may arise about them then they had vnder the Law The third error is theirs that hold and put holinesse in sundry superstitious customes touching buriall fasting c. for which they haue no warrant but the tradition of their fathers as the Apostle speakes of many other vanities 1. Pet. 1. 18. The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed that the simplest person which with an honest heart shall vse the meanes of knowledge God hath giuen may attaine to a greater measure of knowledge of these daies it is prophecyed that the earth shall bee filled with the knowledge of God as the waters that couer the sea Esay 11. 9. If then God vnder the Law did so much abhorre ignorance in the Minister Hos. 4. 6. in the people Esay 27. 11. how much more in vs now if he required then that all should be instructed before they came to
against me that might disproue my vprightnesse of heart and faithfulnesse in my Ministry which is the maine thing I haue to reioyce and glory in 5. Be earnest with God in prayer that he would make thy Ministry fruitfull Paul bowed his knees vnto God for the Ephesians Ephes. 3. 14. for it is he onely must giue vs grace to teach profitably wee are not sufficient of our selues to thinke any thing as of our selues to meditate of any good thing but our sufficiency is of God 2. Cor. 3. 5. and our people grace to heare profitably he teacheth them to profit Esay 48. 17. We should importune the Lord in that manner as Rachel did Iacob Gen. 30. 1. giue me children or else I die 6. Enquire for fruit and deale with thy people in priuate to see how they profit by thy labours so did our Sauiour with his hearers Matth. 13. 51. haue yee vnderstood all these things And the Apostle did not onely teach publikely but from house to house Act. 20. 20. Heb. 13. 17. Thou must watch ouer their soules This Doctrine serueth also for the Vse of all Gods people 1. It teacheth vs how great profit we may make of reading the Scriptures Though God haue not appointed that to be the meane to worke faith and regeneration yet doth it notably prepare and make men fit to receiue good by hearing We haue heard the Apostles could neuer haue done that good by preaching if the people had not beene prepared by reading of the Prophets our Sauiour therefore commands his hearers to search the Scriptures and to acquaint themselues well with them Iohn 5. 39. One chiefe cause you profit so little by your hearing is for that you exercise not your selues in the reading of the Scripture If parents would traine vp their children in the principles of Religion and in reading of the Word at home while they be young it would be a great aduantage to them for their profiting by preaching But alas we might as well alledge to any of you a sentence out of Bernard or Augustine as out of the holy Scripture for you cannot tell whether we alledge it right or no so vnacquainted you are with it God hath written vnto you for your vse the great things of his law but they are accounted by you as a strange thing that belongs not vnto you as the Lord complained of the Iewes Hos. 8. 12. But if he onely be an happy man that can delight in the law of the Lord Psal. 1. 2. then are you doubtlesse in a wretched case that take no delight in it at all neuer read it no not on the Lords day You count it a tedious thing to keepe the Sabbath you know not how to spend it without gaming c. because you take no delight in the reading of the Scripture The Lord enioyned the King to reade the Word all the daies of his life and giueth this for the reason that he may learne to feare the Lord and that his heart be not lifted vp aboue his breathren Deut. 17. 19 20. What maruaile then if great men grow proud and tyrannous oppressours and if both great men and meane be so voide of Gods feare so prophane as they are seeing they reade the Scriptures so seldome and negligently as they doe 2. Learne by this Doctrine to iudge of the best kinde of preaching He that reapeth most fruit vnto God winneth most soules is the most able Minister of the New Testament That kinde of preaching whereby the people of God profit most in knowledge and sanctification is the best kinde of preaching not that whereby carnall men are most delighted or which feedeth the humour of a naturall man and tickleth the eare but which best edifieth the conscience Let no man say he is vnlearned that teacheth profitably and hath wonne many vnto God for hee that winneth soules is wise Pro. 11. 30. when God hath allowed of a man and commended him and set his seale on his ministry as on these he hath done 1. Cor. 9. 2. who art thou that darest dispraise or despise or disgrace him Gods people should not allow best of him that praiseth himselfe that is that by his manner of preaching declareth euidently he seeketh his own praise more than the profit of the people but of him whom the Lord praiseth by working with him in blessing his labours 2. Cor. 10. 18. As Paul saith he would iudge of the Ministers in Corinth so should all Gods people learne to iudge of Ministers 1. Cor. 4. â—…9 â—…0 I will know not the speech of them that are puffed vp but the power for the Kingdome of God is not in word but in power To this case our Prouerbe may well be applyed Shew me not the meate but shew me the man Compare the hearers of these learned and eloquent Teachers whom thou so much admirest with these who preach plainely and whom thou despisest for that cause see whether haue most knowledge and grace and so thou shalt be able to iudge whether is the best Teacher 3. To teach vs that the state of wicked and ignorant persons is far more dangerous and damnable now than it was vnder the Law first because this is a time of farre greater light than that was this is the condemnation that light is come into the world Iohn 3. 19. secondly greater grace is offered now than then yea receiued also by such as liue vnder an ordinary and able ministry of the Gospell the Apostle Peter speakes euen of some hypocrites that they had escaped the pollution of the world through the knowledge of Christ by the Gospell they were brought to a great reformation 2. Pet. 2. 20. Hitherto belong those fearefull sentences if euery transgression and disobedience to the law receiued a iust recompence of reward How shall we escape if wee neglect so great saluation c. Heb. 2. 2 3. And againe it is impossible for those who were once enlightned c. Heb. 6. 4 8. declaring in many words the fearefull state of them that haue not onely enioyed great meanes of grace but also receiued some common beginnings of grace by them and yet prooue naught afterward And so doth he likewise Heb. 10. 28 31. shew how it is farre more dangerous for them to sinne vnder the Gospell then it was vnder the Law Consider therefore how God vnder the Law hated and punished ignorance it is a people of no vnderstanding therefore hee that made them will not haue mercy vpon them Esay 27. 11. the breach of the Sabbath if yee will not hearken vnto mee to hallow the Sabbath day I will kindle a fire in the gates of Ierusalem and it shall deuoure the palaces thereof and it shall not bee quenched Ier. 17. 27. Adultery It is a fire that consumeth to destruction and would roote out all mine increase Iob 31. 12. Swearing the booke of Gods curse shall fly vpon euery one that sweareth to cut him off Zech. 5. 2 3.
had an example before in the Galileans Verse 45. So that is to be vnderstood Iohn 2. 23. Many belieued in his Name when they saw the miracles which he did viz. they had receiued some preparations vnto Faith they began to conceiue reuerently of his Doctrine and were willing to heare him and this was all as appeares Verse 24. But Iesus did not commit himselfe to them because he knew them all So the good life that they haue seene Gods seruants to lead hath beene a meanes to draw many a one to the Faith The Apostle vseth this as a reason to perswade Christians to an honest life That the Gentiles by their good works which they should behold might haue cause to glorifie God in the day of their visitation 1 Pet. 2. 12. That they that obeyed not the Word might without the word be wonne by the conuersation of their wiues 1 Pet. 3. 1. So the corrections of God which they haue seene and felt vpon themselues haue been the meane to open many a mans eare and to make him willing to heare Iob 33. 16. So the wonderfull deliuerances that men haue seene God giue to his Church and ouerthrowes to the aduersaries thereof haue wonne many a man to the liking of Religion Hest. 8. 17. Many of the people of the land became Iewes As I nothing doubt but the wonderfull deliuerance God gaue vs from the Powder-Treason hath drawn many a one from Popery to the loue of the Gospell 3 It is certaine also that the Faith of the best Christians may be much confirmed by the workes of God which they see So the Faith of Gods children was greatly confirmed by the miracles of Christ and of his Apostles Iohn 2. 11. This beginning of miracles did Iesus and shewed forth his glory and his Disciples belieued in him So are the faithfull greatly confirmed by Gods corrections on themselues when they are soundly humbled thereby Iob 42. 5. I haue heard of thee by the hearing of the eare but noâ—…ine eye seeth thee So by the sensible experiments they haue had of Gods mercy in themselues they are greatly confirmed in the Faith of Gods promises 2 Corinth 1. 10. Who hath deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs yea the beholding of Gods iudgements on wicked men and his mercies towards his faithfull seruants hath greatly confirmed their Faith in the Word of God when they can say As we haue heard so haue we seene Psalme 48. 8. and 58. 10. The righteous shall reioyce when they see the vengeance and why so Verse 11. And men shall say Verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth And in this respect men ought carefully to marke and obserue the workes of God how God makes good his Word by his workes A principall point this is of Christian wisdome and piety and great good might euery man receiue by it Psal. 107. 43. Who is wise that he may obserue these things for they shall vnderstand the louing kindnesse of the Lord. Yea say a man be neuer so diligent in the reading and hearing of Gods Word yet if he do not likewise obserue the works of God he is guilty of a great sinne Psal. 28. 5. They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp 4 It is not simply vnlawfull or a signe of infidelity for a man euen to desire these sensible helps to confirme his Faith Hezekiah was a true Belieuer yet desired a signe 2 Kings 20. 8. Gedeon was a true Belieuer yet he asked a signe of God Iudges 6. 17. And when God had giuen him one he asked another Verse 38 And when God had giuen him that he asked yet another Verse 39. and God was neuer a whit offended with him When a man that doth in any measure truly belieue and giue credit to the Word shall desire that God would sensibly confirme to him the truth of his promises by deliuering him from any affliction he is in by blessing him in his body in his estate in his children especially by giuing him the inward feeling of his fauour he doth no more than he may well do Psal. 86. 17. Shew a token of thy goodnesse towards me that they which hate me may be ashamed because thou O Lord hast helped me and comforted me And Psal. 90. 16. Let thy works be seene towards thy seruants and thy glory vpon their children Now though all this be so as you haue heard in all these foure points yet remaines the Doctrine firme That true faith is not grounded vpon any thing we see vpon sense and experience but onely vpon the Word of God Whatsoeuer the faithfull man belieues he belieues it because God hath said it in his Word This the Apostle makes the ground of Abrahams faith Rom 4. 18. He belieued that he should be the Father of many Nations according to that that was spoken vnto him This was the ground of the Apostles faith not all the miracles they had seene Iohn 〈◊〉 22. They belieued the Scriptures and the Word which Iesus had said This was the ground of the Ephesians faith Ephes. 1. 1â—… 2 Insomuch as though there be sundry truths in Gods Word as I shewed you which the Lord doth vse to giue vs sensible proofes and demonstrations of in the world yet he that hath true faith belieues those very things not so much for any thing that he seeth as for that he knoweth God in his Word hath said so So that he is able to say I belieue that Goods vniustly gotten will certainly come to nought that Whore-mongers and Adulterers God will iudge that God will smite through the loynes of them that rise against Leui and of them that hate him and that not so much because I see this confirmed in such and such examples indeed I belieue it the more for this but not so much for this as because God in his Word hath said it Rom. 10. 17. Faith comes not by sight but by hearing 2 Cor. 5. 7. We walk by faith and not by sight He that walks by sight walks not by faith 3 The true belieuer giues credit to the Word though he see nothing to confirme it The bare Word of God is of sufficient credit with him and he belieues as verily those truths which his sense nor reason can discerne any proofe of such as are all the Articles of our Faith onely for the Words sake as he doth those truths that are most confirmed vnto his sense or reason Heb. 11. 1. It is the euidence of things not seene Ioh. 20. 29. Thomas because thou hast seene me thou belieuest blessed are they that haue not seene and haue belieued 1 Pet. 1. 8. Whom ye haue not seene and yet ye loue him in whom now though you see him not yet do you belieue and reioyce with
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
as Rom. 16. 18. They that are such serue not our Lord Iesus Christ but their owne belly And thus much for the first point 2. The second point wherein I told you the truth of this Doctrine may appeare is this That there is no truth which the naturall man receiues but he turnes and applies to his carnall aduantage he reades and heares onely in hope to find contentment to his flesh The most holy and wholsome parts of Gods truth he vnderstandeth carnally and applies to the feeding of his owne humour and contentment of his flesh This is the onely vse thaâ—… they make of all that they heare and read that they may sinne with more contentment and quiet of mind Euen as the spider that gathereth poyson of euery flower Unto them that are defiled and vnbelieuing is nothing pure but their minds and consciences are defiled Tit. 1. 15. Whensoeuer they come to heare Gods Word they bring with them an Idoll in their heart some corruption or other and whatsoeuer they read or heare they turne to the seruice of their owne Idoll Ezek. 14. 1 3. These men haue set vp their Idoll in their hearts and put the stumbling block of their iniquity before their face Yea it is certaine that many wicked men receiue not that confirmation that quiet and contentment to their heart in their sinne by any thing in the world as they do by the blessed and holy Word of God Such there were in the Apostles dayes Rom. 3. 8. who did affirme that the Apostles said Let vs do euill that good may come of it They wrest the Scriptures saith the Apostle 2. Pet. 3. 16. to their owne destruction They turne the grace of our God into lasciuiousnesse saith another Apostle Iude 4. Thus most men peruert these most comfortable Doctrines that are taught in sundry places in the holy Scripture as that in Mat. 24 24 that it is not possible for the elect to be deceiued or to perish And that in Rom. 4. 5. To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse And that Rom. 6. 14. Ye are not vnder the Law but vnder grace And that 1. Ioh. 2. 1 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world And that sentence wherewith we begin our Lyturgie which though not in the same words yet in sense and effect is deliuered by the Prophet Ezek. 18. 21 22. At what time soeuer a sinner doth repent him of his sinnes from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. And this is also the cause why they will heare and conferre with and moue questions to the best Preachers of the Word because they are in hope to get some what from them that they may make to serue for their purpose and if they can it will quiet and comfort them more then the speeches or iudgements of an hundred other men It is true indeed they loue the corruptest teachers best the good fellow Priest Mic. 2. 11. If a man walking in the spirit and falshood do lie saying I will prophecie vnto thee of wine and of strong drinke he shall euen be the Prophet of this people But yet they will not onely heare such but the best also in hope to heare from them somewhat that may serue their turne These are like Balaam that when God had giuen him his answer Num. 22. 12. yet out of this hope he waited still for another answer verse 19 20. So Ahab 1. King 22. 16. had wont oft to send for Michaia and to charge him to speake nothing but the truth why so It would haue comforted him more to haue gotten somewhat from Michaia for his turne then from all the foure hundred Prophets besides Thus you see then this second point confirmed which I obserued to you concerning the affection that a naturall man beares vnto the Word Now as this is a fearefull sinne so two things are to be obserued concerning the dangerous estate of these men 1. That in all the places where the Scripture speakes of them there the Holy Ghost sets a black marke vpon them and speakes of them as of Reprobates the Apostle Paul speaking of such as peruerted the Word and Doctrine that he taught whose damnation is past saith he Rom. 3. 8. And Peter speaking of them that wrested the Scriptures saith 2. Pet. 3. 16. that they did it to their owne destruction And Iude saith of them that turned the grace of God the doctrine of Saluation by Gods free grace onely into lasciuiousnesse that they were of old ordained vnto this condemnation Iude 4. 2. That the Lord hath threatned to feed these men in their humour so as such men do neuer lightly read or heare but somwhat they find that may serue their turne To Ahab that was vnwilling to be faithfully taught and acquainted with the will of God but willing to be flattered and deceiued God sent a lying spirit with efficacy of terrour Thou shalt perswade him saith the Lord 1. King 22. 22. And preuaile also go forth and do so And of euery one that hauing set vp his Idoll in his heart came vnto the Prophet the Lord saith Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols 3. The third point The naturall man will be ready to forsake and renounce any truth that he hath seemeâ—… to haue beene best grounded in and to haue receiued with greatest comfort when once it becomes an occasion of losse or trouble to him in the world while peace and prosperity lasts he may seeme to like the Gospell and euery truth of it as well as any man but if he cannot professe it without interrupting his peace he is ready to renounce it See the proofe of this in the hearer of the Word that is resembled to the stony ground Mat. 13. 20. 21. He heareth the word and anon with ioy receiueth it but when tribulation or persecution ariseth because of the word by and by he is offended And in that rich man that had seemed for a time full of zeale and deuotion towards Christ Mar. 10. 17. 22. Of these the Apostle saith that because they are enemies to the Crosse of Christ and mind earthly things therefore their belly is their God and their end damnation Philip. 3. 18 19. 1. To teach vs how to iudge of others that make profession of Religion and shew loue to the Word Praise God when thou seest any how lewd soeuer they haue beene to do so and hope the best and fret not nor like worse of our assemblies and Religion for this as the Pharisees did of Christ because the Publicans resorted to him Luke 15. 2. But yet build not too much vpon this as if that
therefore they must needs be soundly religious nor be offended with Religion because thou hearest and seest many of these to fall away for they may haue gone thus farre vpon meere carnall respects and be very hypocrites 2. To teach vs how to iudge of our owne profession and liking to the Word whether it be carnall or spirituall It is necessary euery one of vs should examine this Take heed saith our Sauiour to them that shewed such zeale in hearing of him Luke 12. 1. of hypocrisie And Luke 8. 18. Take heed how ye heare We should in this case ask our owne soule as Christ doth Andrew and the other Disciple Ioh. 1. 38. What seeke you Labour to approue thy heart to God in that profession thou makest for what haue we gained by all our hearing and profession if we be still hypocrites Rom. 8. 8. They that are in the flesh cannot please God I will therfore giue you foure notes wherby you may approue your hearts to be vpright in the profession of the truth 1. If thou canst be willing to heare and receiue without difference euery truth of God though it crosse thee in thy disposition and delights neuer so much True it is 1. A man is not bound to receiue any thing in Religion vpon the credit of any man whatsoeuer till he haue tried and examined it by the Scriptures They that heard the Apostles themselues were not bound to do so Act. 17. 11. Now we are expresly forbidden to do so Proue all things saith the Apostle 1. Thes. 5. 21. And when or vpon what occasion saith he so Surely immediately vpon the Charge he had giuen in the former Verse against despising of prophecying And therein he teacheth vs plainely 1. That we must proue and examine whatsoeuer we heare in Prophecyings and Sermons whosoeuer the Preacher be 2. That this is no despising of prophecying nor contempt done to the Ministers of the Word to examine the doctrine that they teach by the Word of God 2. A man may be more desirous to heare some truths and doctrines taught and deliuered then some others because some are of more vse to him then others are As the Minister may and ought to teach some truths and to insist vpon them with more diligence and zeale then others This is a faithfull saying saith the Apostle Tit. 3. 8. and these things I will that thou affirme constantly So may euery Christian heare some truths with more desire and affection then others Tit. 3. 8. 3 Some truths may be in Christian wisdome for a time concealed because the audience is not fit to heare them We haue our Sauiours owne example for this point of wisdome Mar. 4. 33. He spake the Word vnto them as they were able to heare it Yet he that hath a good heart will be willing to heare and receiue one truth as well as another and when he seeth it to be Gods truth will without reasoning receiue it and yeeld vnto it and not prescribe what shall be spoken to him in the Lords name as they did Esa. 30. 10. But comes to the hearing of the Word with Cornelius resolution Acts 10. 33. We are prepared before the Lord to heare all things whatsoeuer that are commanded thee of God His soule saith to God as Samuel was taught to say 1 Sam. 3. 9. Speake Lord for thy seruant heareth He is willing to be acquainted with euery part of Gods will though it make neuer so much against him A notable example we haue of this in old Ely for though he had iust cause to iudge that that which Samuel had to say to him from the Lord would be little to his comfort Both because of a heauy message he had receiued from the Lord a little before 1 Sam. 2. 27. to 36. And because he saw Samuel was very vnwilling to let him know what the Lord had said vnto him 1 Sam. 3. 15. Yet see how earnest he is with Samuel to know all God do so to thee and more also saith he 1 Sam. 3. 17. if thou hide any thing from me of all the things that the Lord said vnto thee And surely this should be the desire of all Gods people to their Ministers that they would deale faithfully with them and acquaint them with the whole counsell of God For 1. All the holy Scripture is of equall authority and therefore if we receiue any one part for his sake that is the Author of it we will receiue all 2 Tim. 3. 16. All Scripture is giuen by inspiration of God And Iam. 2. 11. He that said do not commit adulterie said also do not kill 2 The Minister of God is bound to deliuer the whole will of God to his people There was not a word of all that Moses commanded which Ioshua read not before all the congregation of Israel Iosh. 8. 35. And Ioshua in that case was no further bound then than euery Minister of the Gospell is now Go stand and speake in the Temple to the people saith the Angell of the Lord to Peter and Iohn Act. 5. 20. all the words of this life And it was Pauls comfort as he professeth Act. 20. 27. That he had studied to declare vnto the Church of Ephesus all the counsell of God 3 God hath charged the people to heare all Obserue and heare all these words that I command thee saith the Lord Deut. 12. 28. And Him shall ye heare in all things whatsoeuer he shall say vnto you saith the Lord concerning Christ Acts 3. 22. 4 Euery truth of God reuealed in his Word concerns euery one of Gods people and is profitable for them to know Those things that are reuealed saith Moses Deut. 29. 29. belong to vs and to our children for euer that we may do all the words of this Law And the Apostle teacheth vs 2 Tim. 〈◊〉 16. that All Scripture is profitable And Rom. 15. 4. that Whatsoeuer things were written aforetime euen in the Old Testament were written for our learning Insomuch as the Minister shall do them great wrong and make himselfe guilty of their bloud if he conceale any part of Gods truth from them Act. 20. 26. 2 If thou respect not in thy profession any worldly profit benefit or contentment but onely the kingdome of heauen and the saluation of thy soule True godlinesse hath the promises euen of this life 1 Tim. 4. 8. and we may be sure not to want any thing that shall be good for vs if we truly feare God Psal 34. 10. But that is not the chiefe thing we should haue respect vnto nor the mark we must aime at nor the profit and reward we must seek for in seruing God but the kingdome of heauen Seeke ye first the kingdome of God saith our Sauiour Mat. 6. 33. Our conuersation is in heauen it is heauen that we trade for saith the Apostle Phil. 3. 20. and 1 Cor. 9. 25. We run and striue iaith he to obtaine an incorruptible crowne And he tels
words of my mouth are righteous 2. The Reason why no mans word is to be taken in matters of Doctrine or Religion is this because all men are subiect vnto error 1. Cor. 13. 9. There is imperfection in our knowledge and imperfection in our prophecying and teaching of others Rom. 3. 4. Let God bee true and euery man a lyer This is proper to God that he cannot be deceiued himselfe nor deceiue others And Gods people haue beene in great danger in giuing too much credit and authority euen vnto very good men as we may see in these three examples first that of the old Prophet 1. King 13. 18. that of Peter Gal. 2. 13. and that of the brethren who diswaded Paul from going to Ierusalem Acts 21. 12. This Doctrine serueth both for exhortation and for reproofe The first Vse is to exhort euery one of vs to giue this glory vnto Christ as to beleeue him vpon his Word to giue credit vnto the Word of God euen without the testimony or authority of any man yea though we see no reason for it yea though it seeme neuer so contrary vnto our owne reason We must in this case be like Pythagoras his schollers and so rest in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When once we heare Thus saith the Lord this must suffice vs in stead of all reason here wee must rest and satisfie our selues This is called the obedience of faith Rom. 16. 26. Yea this is the first and chiefe obedience that God requires of vs discenteâ—… oportet credere The first worke of his grace in vs is to subdue our reason 2. Cor. 10. 5. Casting downe the imaginations and bringing into captiuity euery thought to the obedience of Christ. Till we haue attained to this simplicitie we shall neuer become wise vnto saluation nor come to any comfortable certaintie in the matters of Religion This is that simplicity which is spoken of Psal. 19. 7. The testimony of the Lord is sure and giueth wisedome to the simple and Pro. 1. 4. To giue vnto the simple sharpnesse of wit The second Vse of this Doctrine is to disswade vs from giuing that honour vnto any man as to receiue any thing in Religion vpon his word or credit For this honour as you haue heard belongeth vnto Christa lone The Apostle requires indeed that Gods people should obey them that haue the ouersight of them and subiect themselues Heb. 13. 17. But this obedience is not Coeca obedientia such as the Iesuites bind themselues and their schollers vnto absolute obedience to receiue and beleeue euery thing that they teach but there is liberty and commandement also giuen to all Gods people to try the Doctrine of their teachers whether it be agreeable to the Word of God or no and accordingly to receiue or reiect it You know that the Beraeans are commended for doing this though they had no meaner teachers then Paul and Silas Acts 17. 11. And it was to the people that that commandement was giuen 1. Thess. 5. 20 â—…1 Despise not prophecyings proue all things and 1. Ioh. 4. 1. beleeue not euery spirit but try the spirits whether they be of God The third Vse of this Doctrine is for reproofe For many there be that giue too little credit vnto Christ and too much vnto man 1. The Papists giue euery whit as much credit vnto the Church as they doe vnto the Word of God nay more a great deale They will not beleeue the Scripture vnlesse the Church giue testimonie vnto it but the Church they will beleeue euen in those things wherein the Scripture giues no testimony to it at all Let the Scripture teach any thing neuer so plainely neuer so cleerely they will still make doubt of the meaning of it and how know you this to be the meaning say they as if the Scriptures of which the Holy Ghost saith Rom. 15. 4. What soeuer is written is written for our learning and 2. Tim. 3. 16. The whole Scripture is profitable to instruction were vttered and written like Apolloes oracles so darkely as none could haue any certaintie of the meaning of them on the other side let the Church hold any thing be it neuer so absurd so contrary to Religion and to reason also yet may there not any question be made of it So that to them doubtlesse that curse belongeth Ier. 17. 5. Cursed bee the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. 2. The disputer of the world of whom the Apostle speaketh 1. Cor. 1. 20. Where is the disputer of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as will receiue no more in Religion then they can see reason for Scripture will not serue their turne they must haue reason Such as giue liberty to themselues not onely to nourish in their owne hearts many reasonings and oppositions against such truths as are manifestly taught in the holy Scripture but dare also openly reason and maintaine argument against the Word of God 1. I blame not any for asking doubting or making question of the meaning of such places of Scripture as are obscure as some places indeed are 2. Pet. 3. 16. For the Disciples did so Mar. 4. 20. and are not reprooued for it But this I blame that they dare reason against such places of Scripture as are plaine and manifest 2. I doe not deny but a Christian may desire to know the reason of that he holds and beleeues in Religion and of whatsoeuer is taught him so he do it 1. With reuerence 2. Out of a desire to be further confirmed in the truth 3. With a resolution to yeeld to that reason which God hath reuealed in his Word and to seeke no further For euery one should be able to answer them that demand a reason of him of the hope that is in him 1. Pet. 3. 15. And Christians should seeke to bee not children but of a ripe age in knowledge 1. Cor. 14. 20. and the blessed Virgin is not blamed for asking with this mind How can this bee Luke 1. 34. But it is a dangerous sinne not to rest in the authority of the Scripture not to count it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euery man take heed how he giues himselfe liberty to cauill and dispute against such truths as are cleerely reuealed in the Scripture that is that which the Apostle doth so reprooue Rom. 9. 19. 20. speaking of the high mystery of Gods Predestination Thou wilt say then vnto mee why doth hee yet finde fault for who hath resisted his will Nay but ô man who art thou that replyest against God Those things which we cannot vnderstand we must admire and say as the Apostle doth Rom. 11. 33. O the depth c. Laying the fault not vpon the Scriptures but on our owne blockishnesse and inability to conceiue the reason of it For there be many truths of God reuealed in the Word which are such mysteries as it is not
possible for man by reason and by light of nature to conceiue nay indeed the whole doctrine of the Gospell is so we speake the wisedome in a mystery saith the Apostle 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godlines yea the more a man excelleth in naturall reason and vnderstanding the more vnable shall he be to conceiue them Rom. 8. 17. The wisedome of the flesh is enmitie to God It is God onely that by the supernaturall light of his Spirit reuealeth these things Matth. 16. 17. And God will reueale it to none but to those that are meeke and humble to none that haue such high conceit of themselues and attribute so much to their owne reason Psal. 25. 9. the meeke will he teach his way 3. The curious hearer that disdaines that Ministry as vnlearned and of no worth that brings no other authority nor other testimonies but the testimony of the Word of God and yet it is euident this was the course that the Prophets and Apostles yea and Christ himselfe tooke in their Ministry 2. The Scripture is sufficient to euery purpose that concernes the Ministry euen to make men wise vnto saluation to teach to conuince to reprooue to exhort and euen to make the man of God the Minister of God perfect thoroughly furnished vnto euery good worke that he hath to do in the whole exercise of his ministry 2. Tim. 3. 15 16 17. 3. There is no such certainetie in any other testimonie as the conscience can relye vpon because euery man is subiect to error Rom. 3. 4. 4. The carelesse hearer that neuer examines what he heares but receiues euery thing vpon the credit of such as teach him It is the commandement of Christ Marke 4. 24. Take heed what you heare And it is too much readinesse in receiuing that that is taught vs if wee receiue it before we haue examined it Acts 17 11. It is said to be a propertiâ—…â—…f a foole to beleeue euery thing Pro. 14. 15. Yea it is noted for the misery of a naturall man that like a beast he is carryed away as hee is lead 2. Cor. 12. 2. Three benefits Christians should finde in this if they would examine by the word whatsoeuer they heare and labour to see the ground of it in the Scripture before they receiue it 1. They should grow to certaintie in that they hold when their faith shall stand not in the wisedome of men but of the power of God as the Apostle speaketh 1. Cor. 2. 5. so cannot the other 2. They would perseuere and hold fast that they haue learned Matth. 13. 44. When he had withdrawne himselfe and examined the treasure he sold all for it Contrarily he that incontinently and ouer-hastily receiued the Word was soone gone Matth. 13. 21. 3. They would obey and make conscience of the practise of that they know so cannot the other when the Apostle speaketh of the obedience of the Thessalonians and of the power his Ministry had in their hearts and liues he giues this for the reason of it 1. Thess. 2. 13. that they receiued the Word of God which they heard of him not as the word of man but as it was indeed the Word of God which also did worke effectually in them that beleeued For then would the Doctrine be mighty in operation when it is once found to be well grounded vpon the Word of which it is said Heb. 4. 12. that it is liuely and mighty in operation Lecture the three and thirtieth Nouember 28. 1609. THe last day we heard that this verse containeth the first part of Christs answer to the question that this Woman propounded to him and that it consisteth of two parts 1. An asseueration whereby he confirmeth the Doctrine that he was to teach her in these words Woman beleeue mee 2. The Doctrine it selfe in these words The houre commeth c. The asseueration we finished the last day it remaineth now we come to the Doctrine it selfe The words I interpreted the last day to you and told you the meaning of them was this that the time was then at hand namely the time of his Passion when all that did desire to worship God aright as this Woman did should not stand more addicted vnto or put more holinesse in Mount Gerizim or Ierusalem either then in any other place So that the Doctrine we are to learne from these words is this That this is one benefit we haue by the death of our Sauiour that now all religious difference of places is taken away no one place is holier then another Before I confirme this Doctrine I will cleere it from an obiection that may be made against it If all difference of places be taken away then it seemes a man may serue God in his shop or chamber as well as in the Church I answer 1. Our Sauiour compares not priuate places with publike but publike with publike priuate with priuate 2. It is true indeed there is more respect to be had and more good to be receiued by the seruice that is done to God in the Church then by that that is done in any priuate house For the Apostle speakes of this as of a fearefull sin and step vnto the vnpardonable sinne to forsake the assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 25. 26. But that that makes the seruice we doe to God there better then that we can do to him in houses is not the place or any holinesse in it but the assembly with which we ioyne 1. In the publike assembly we haue the help of the Ministry of the Word and Sacraments the vse whereof is to inflame and kindle deuotion in our hearts did not our hearts burne within vs while hee talked with vs and while he opened to vs the Scriptures say the Disciples Luke 24. 32. and to conuey Gods Spirit and grace into vs and is therefore called the ministration of the spirit 2. Cor. 3. 8. 2. We haue the example of the zeale and deuotion and cheerefulnesse of other of Gods seruants with whom we ioyne which is of great force to correct our owne sluggishnesse and drowsinesse and to quicken Gods graces in vs Your zeale prouoked many saith Paul 2. Cor. 9. 2. And Dauid professeth that he receiued much good by beholding the forwardnesse of the rest of Gods people in frequenting the house of God Psae 122. 1 2. And I doubt not but very many wicked men haue found in their own experience that as it is said of Saul when he came among the Prophets though he came euen with euill minde yet another heart was giuen him the Spirit of God came vpon him also and he became like one of them 1. SaÌ„ 19. 23 24. So these men in the assembly of Gods people by beholding the reuerent attention and deuotion of others haue found many good motions wrought in themselues 3. There is much more force in the prayers wherein many of Gods seruants ioyne together
serue to the disgrace of Gods seruants that doe now liue and are their teachers So did the Iewes speake gloriously of Moses and the Prophets Matth. 23. 29. They builded tombes for the Prophets and garnished the Sepulchres of the righteous Whereas on the other side the faithfull are described by this note that they embrace and are established in the present truth 2. Pet. 1. 12. in that truth that is now taught them Secondly admit that the seruants of God whose iudgement and practise these men doe seeme to stand so much vpon had beene neuer so learned and godly men yet we may not build our conscience vpon the credit of any man neither of them that haue taught vs heretofore nor of them that teach vs now but onely vpon the Word of God We haue a notable rule giuen vs how farre forth we may receiue and rest vpon the iudgement or example of any of those worthy men that haue beene our teachers Heb. 1â—… 7. Remember your guides which haue declared vnto you the Word of God as if he should say So farre forth as they brought you the warrant of Gods Word for that they held and practised haue them in reuerent remembrance Whose faith follow As if he should haue said Follow them in euery thing but follow their faith which we know is onely grounded vpon Gods Word If any though farre inferiour to them in piety and learning shall bring you the manifest Word of God against such and such an abuse and you say you will not receiue it because such a learned and good man was of another minde you sinne in an high degree against God for you oppose the credit of man to the authority of Gods Word For example when we bring plaine Scripture to prooue that recreations are not to be vsed vpon the Sabbath and you tell vs you will not beleeue vs because such a learned and godly man allowed bowling on the Sabbath and shooting on the Sabbath we aske you did the man whose credit thou standest so vpon bring as plaine Scripture for the iustifying of it as we doe for the condemning of it If no take heede how thou settest the credit of any man against the authority of Gods Word In this case thou must remember what the Apostle saith though we or an Angell from heauen preach any other Gospell vnto you then that which wee haue preached vnto you and he taught nothing but what he grounded vpon the holy Scriptures and confirmed by them as is plaine by that which himselfe saith Acts 26. 22. Rom. 1. 12. let him be accursed Gal. 〈◊〉 8. Thirdly we are not bound to rest in the iudgement and practise of those good men that haue liued before vs for as it is with the particular members of the Church so is it with the whole Church it must grow and increase in grace Though Asa was a good King and in his first dayes reformed much yet Iehos phat reformed more 2. Chron. 176. And Iosiah went further yet than either Iehosaphat or any other that had beene before him 2. King â—…3 25. 3 To exhort euery man that his chiefe care be to finish his worke well and to striue that his diligence and zeale in doing the Lords worke may be more toward his end than at his beginning An exhortation necessary for vs that are Ministers and for all Christians for first if we should liue a thousand yeares we can neuer finish our worke nor doe all the seruice we owe to God and his Church As Christ could not say It is finished till he was euen ready to giue vp the Ghost Iohn 930. no more can any of vs. Secondly God will iudge and reward vs not according to our first but our last workes Matth. 24. 46. Blessed is that seruant whom his master when he commeth shall finde so doing 2. Pet. 3. 14. Be diligent that yee may bee found of him in peace without spot and blamelesse Thirdly it argueth a man neuer did any seruice to God in sincerity if he continue not to the end Psal. 92. 13 14. Such as be planted in the house of the Lord shall flourish in the courts of our God they shall bring forth fruit in their age they shall be fat and flourishing Fourthly the better a man was in the beginning of his dayes the worse shall his case be if he hold not out to the end if he finish not his course well 2. Pet. 2. 31. It had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commandement giuen vnto them Fiftly it is a great honour to a man both with God and men when he is better in his age or toward his end than he was before when it may be said of him as of Ruth Chap. 3. 10. Thou hast shewed more goodnesse at thy latter end than at the beginning Pro. 16. 31. Age is a Crowne of glory when it is found in the way of righteousnesse And on the other side there is nothing that maketh a man so base and contemptible to God and men as to haue beene religious and zealous at the beginning and to become an enemie or a worldling or a drone in the end Matth. 5. 13. The salt that hath lost his sauour is good for nothing but to be cast out and troden vnder foot of men Followeth the fifth property of true zeale He that hath true zeale will preferre Gods honour and seruice before any comfort of this life Our Sauiour heere preferreth the doing of his fathers worke before his meate and drinke though he were hungry yet the desire he had to doe his fathers worke maketh him forget his hunger It maketh a man willing to neglect his ordinary foode as our Sauiour did both heere and Mar. 3. 20. It maketh a man willing to neglect his ordinary rest our Sauiour admitted Nicodemus to come to him in the night and euen then spent much time with him in teaching of him Ioh. 3. 2. And Paul spent the whole night in preaching at Troas Aâ—…s 8 1â—… It makes a man willing to neglect his reputation as Dauid did in his manner of dancing before the Arke 2. Sam. 〈◊〉 20 2â—… and our Sauiour in making a scourge of cords and driuing out of the Temple with it the oxen and sheepe and men also and in pouring out the changers money and ouerthrowing the tableâ—… Insomuch as his owne Disciples when they saw it remembred and applyed vnto him that which was written The zeale of thine house hath eaten me vp They saw his zeale had euen eaten him vp and made him to neglect himselfe and his reputation Iohn 2. 15. 17. It maketh a man willing to forget and fall out with his dearest friends in the Lords quarrell as Moses saith of the Tribe of Leui Deut. 33. 9. Who said to his father and mother I haue not seene him neither knew he his brethren nor knew his owne children It
Lords corne is already white vnto haruest it is ripe and ready for the sickle if it be not now reaped and gathered it will be lost and spoiled and that you may easily perceiue if you will but lift vp your eyes and looke vpon the regions Behold how God hath prepared the hearts of men to receiue the Gospell See in what multitudes and with what great desire they flocke vnto it and that not onely in Iudea but euen here among the Samaritans Now the Doctrine that our Sauiour intendeth to teach vs here is this That the Ministry of the Word is a matter of great necessity for the saluation of men For our Sauiour here compareth the people of God vnto corne that is ripe and the Apostles in respect of their Ministry and preaching vnto reapers and vseth this reason to stirre them vp to zeale and diligence in teaching because as the corne that is ripe must needes perish if it haue none to reape and gather it so must Gods people needes perish if they haue none to teach and instruct them It is not onely good and profitable and fit that Gods people should haue Preachers but it is a matter of necessity also Many proofes might be brought for this Doctrine but I will at this time insist onely in this argument of comparison which our Sauiour vseth in this place We shall finde therefore that there is scarce any one truth in all religion which the Holy Ghost hath taught vs so plainely by so many familiar comparisons and similitudes as he hath done this truth of the necessity of the Ministry of the Word And the cause why the Holy Ghost teacheth vs this by similitudes is because we can farre more easily vnderstand earthly than heauenly things The necessity of hauing Preachers few can conceiue the Lord hath therefore taught it vs by such comparisons as euery man can vnderstand and iudge of Fiue of these comparisons I will propound vnto you 1. Sometimes Gods people are called the Lords pleasant Garden and fâ—…full Orchard Cant. 4. 12 13. and the Preachers are called Planters and Waterers of it 1. Cor. 3. 6. And if you haue a plot for a Garden or Orchard in the best soile vnder heauen it is not possible it should yeeld you any pleasant fruit if it haue had none to plant and water it 2. Sometimes the people of God are called the Lords building 1. Cor. 3. 9. his house and temple 2. Cor. 6. 16. and the Preachers are called the Lords Masons and Carpenters that must both lay the foundation and set vp the whole building 1. Cor. 3. 10. I haue laid the foundation and another buildeth thereon 3. Sometimes Gods people are called the sonnes and daughters of God 2. Cor. 6. 18. and then Preachers are called both the spirituall fathers by whom they are begotten vnto God 1. Cor. 4. 15. and the nurses by whom they are fed with milke while they are babes in Christ I haue fed you with milke 1. Cor. 3. 2. and the Lords stewards that must prouide stronger meate for them when they are growne to ripe yeares and at whose hands they must receiue their portion of meate in due season Luke 12. 42. 4. Sometimes Gods people are called Pilgrims that trauaile in a strange and vnknowne and dangerous way 1. Pet. 2. 11. and then Preachers are called their guides Heb. 13. 7. and the light of the world Matth. 5. 14. 5. Lastly Gods people are called sometimes the Lords husbandry and corne field 1. Cor. 3. 9. and then Preachers are called both his labourers that by stocking and dunging and plowing the ground prepare it wee are labourers together with God 1. Cor. 3. 9. and his seeds-men that sowe it the sower soweth the Word Mar. 4. 14. and his reapers and haruest-men that get downe his corne and bring it into his barne as you may see the haruest truely is great but the labourers are few pray yee therfore the Lord of the haruest that he would send forth labourers into his haruest Luk. 10. 2. and in this Text most plainly The Reason why preaching is of such absolute necessity as we haue heard to the saluation of men is that which the Apostle giueth 1. Cor. 1. â—…1 It pleased God by the foolishnesse of preaching to saue such as beleeue not any excellency that is in vs or in our preaching for doubtlesse the holy Scriptures the written Word of God which you haue in your hands is of farre greater worth and excellency than any Sermon we can make vnto you Neither is it any inability in the Lord to saue whom he pleaseth without preaching but the only reason is that it hath pleased God to ordaine and appoint this to be the meane whereby he will begin and perfect the worke of grace in his Elect. The first Vse of this Doctrine is to conuince the iudgement of men in this point For there is scarce any one truth of God that findeth more strong oppositions and reasonings against it in the nature of man Yea the more excellent parts of nature men haue the greater enemies they are wont to be vnto this truth But howsoeuer he that is a meere naturall man or an Atheist that beleeueth not the Scriptures may still doubt of or oppose this truth let no Christian any longer withstand it or make any question of it now he hath heard it so clearely and euidently confirmed to him out of Gods Word lest he be found euen a fighter against God as Gamaliel speaketh Act. 5. 39. But let him learne to captiuate his reason to the obedience of God 2 Cor. 10. 5. and pray against his infidelity as Marke 9. 24. euen cry with teares vnto God to helpe his vnbeliefe The second Vse of the Doctrine is to reprooue them that thinke and say so much preaching is needlesse we haue too much preaching that count the calling of the Ministry the most vnnecessary calling in the Common-wealth that thinke of all callings and conditions of men Preachers may best be spared and therefore spoyle this function and disgrace it by all meanes Of those men it may be said as Psal. 73. 9. they set their mouth against heauen For how can a man more directly contradict the Word and Spirit of God than by saying or thinking thus But know this beloued for a certaintie that as in the Church there is no calling of that necessity as a good Ministrie the Lords Orchard the Lords Building the Lords Family the Lords Husbandrie cannot possibly be without it so euen in the Common-wealth there is no calling but one so necessarie no calling but one the Magistracie I meane whereby the Common-wealth receiueth so great benefit as by the Ministrie Thou leddest thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. Yea the best policie that any state can vse to cause the Common-wealth to prosper and flourish is to plant in euery part of it in euery Congregation an
as are good-fellowes whom they may draw into any sin that will drinke with them and game with them and sweare with them and play the wantons with them Of these the Holy Ghost speaketh Amos 2. 12. 13. Ye gaue the Nazarites wine to drinke and commanded the Prophets saying Prophesie not Behold I am pressed vnder you as a cart is pressed that is full of sheaues The third degree of honour you owe to vs is in your practice when you yeeld obedience to our Doctrine and will be directed by vs according to the Word of God an obedience doubtlesse is due from the people of God to their faithfull teachers I write to try whether you be obedient in all things 2. Cor. 2. 9. Hauing confidence in thy obedience I wrote vnto thee Philem. 21. obey them that haue the rule ouer you and submit your selues Heb. 13. 17. On the other side they will be found contemners of Gods Prophets that will not be directed by them nor be obedient to their Doctrine whatsoeuer respect otherwaies they seeme to shew vnto them Whosoeuer shall not receiue you-nor beare your words when yee depart out of that house or city shake of the dust of your feet Mat. 10. 14. They that will not heare or be directed by our doctrine receiue vs not but contemne vs in an high degree This was the contempt that Amaziah did to the Prophet for which the Lord destroyed him because thou hast not hearkened vnto my counsell 2. Chron. 25. 16. For though sin be the transgression of Gods Law and the disobeying of him yet is sin greatly increased by disobeying his Prophets and Messengers He did that which was euill in the fight of the Lord and humbled not himselfe before Ieremiah the Prophet speaking in the name of the Lord 2. Chron. 36. 12. Therefore also the Lord saith Ezek. 33. 33. that when that should come to passe when the iudgement should fall vpon them which he had threatned vers 27. they should then know that a Prophet had beene among them Their owne conscience should in their affliction aggrauate their sin against them by this circumstance that the Lord had sent his Prophet to them to admonish them and they had not regarded nor obeyed him The fourth degree of honour you owe to vs is in allowing vs such maintenance such an estate and outward respect as may serue to preserue our persons from contempt this is that honour the Apostle meaneth when he saith the Elders that rule well are worthy of double honour specially such as labour in the Word and doctrine For the Scripture saith Thou shalt not muzzle the oxe that treadeth out the corne and The labourer is worthy of his reward 1. Tim. 5. 17 18. For though as I haue said we may neither challenge nor accept of that worldly honour and outward estate as is due to Princes and great Magistrates yet what reuerence may be giuen to priuate men may be giuen to vs also Yea it is not possible you should reuerence vs in your mindes and hearts but you must needes giue some outward respect and reuerence vnto vs. Elizeus euen in those times was able to keepe a man to attend him 2. Reg. 4. 1â—… and 6. 15. And such maintenance is to be allowed the Minister as he may be both comely not base and sordid in apparrell or otherwise and able also to keepe hospitality 1. Tim. 3. 〈◊〉 On the other side it argueth a great contempt of the Ministry when men seeke of purpose to keepe them bare as may be lest they should be too proud and presumptuous as they call it in their Ministry These are like those prophane Souldiers Mat. 27. 28 29. who when they had stâ—…ipped our Sauiour they bowed the knee before him and mocked him This also sheweth what the reuerence is that many forward Christians seeme to shew to Gods seruants and Ministers If they did indeed beare true loue and reuerence to them they would not be so carelesse in ministring to their necessities as they are much lesse would they robbe them by withholding that which by Law is due vnto them Lecture the seuentie nine Ianuary 29. 1610. IOHN IIII. XLIIII WE haue already heard that these three Verses which doe summarily containe the History of Christs returne into Galile doe offer to our consideration three principall points First that our Sauiour returning into Galile to exercise his Ministry there did of purpose refuse to goe to Nazaret and went into other townes of Galile Because he knew he could haue no honour in Nazaret vers 43. Secondly the reason why he knew he could haue no honour at Nazaret Because it was his owne Country vers 44. Thirdly the entertainment hee found in those parts of Galile he resorted vnto vers 45. The first of these three we finished the last day and now it followeth that we proceede to the second which is contained in this verse He knew he could haue no honour in Nazaret because it was his owne Countrey it was the place where he had liued long euen from his infancy till he was about thirty yeares old the place where his parents and kinsfolke did dwell Now because this reason is somewhat strange and giuen by Christ not here onely but in sundry other places of the Gospell it shall be profitable for vs to weigh and consider it well that so we may be the better able to receiue our instruction from it First then it is to be obserued that he maketh not this his own case only nor the fault of Nazaret but the case of euery true Prophet what Countrey soeuer he shall liue in for as here he speaketh indefinitely A Prophet hath none honour in his owne Countrey so Luke 4. 24. you shall finde it thus set downe No Prophet is accepted in his owne Countrey Secondly that he saith Marke 6. 4. the place where a Prophet wanteth this honour is his owne Countrey among his owne kinsfolke and in his owne house as if he should say It is rare to see him haue honour in the towne and place where hee hath dwelt longest but more rare among his owne kinsfolkes and most rare of all in his owne house The nearer any are to him in the bond of nature in carnall familiarity and acquaintance as he is a man the farther off shall he finde them from yeelding that honour and estimation that is due vnto him as he is a Prophet of God Thirdly that he saith Matth. 13. 57. and Mar. 6. 4. that a Prophet is not without honour saue in his owne Countrey as if he should say He shall be sure of honour euery where else Fourthly that he spake this so oft All the foure Euangelists as you haue heard mention this speech to haue beene vsed by him at sundrie times as bewailing vpon sundrie occasions that he could doe no good in his owne Countrie and giuing this for the reason of it Fiftly and lastly that he affirmed this with so
the weake Christian him-that is weake in the faith receiue you Rom. 14. 1. we that are strong ought to beare with the infirmities of the weake Rom. 15. 1. Take heede lest by any meanes this liberty of yours become a stumbling blocke to them that are weake 1. Cor. 8 9. If any be ouertaken in a fault through infirmity yee that are spirituall restore such a one in the spirit of meekenesse Gal. 6. 1. support the weake 1. Thess. 5. 14. Secondly the consideration of this how many and how grosse infirmities may be in a man whose heart yet is found and vpright before God If thou knewest a man to be Gods childe and a temple of the Holy Ghost thou durst not but loue him and esteeme well of him but thou canst not be perswaded that such and such in whom thou seest so many faults can possibly be Gods children Consider therefore and weigh this well that a man may be the childe of God and soundly regenerate and yet haue many strange infirmities in him A man may be very ignorant of many truths yea though he haue neuer so many meanes to informe him in the truth he may be long ere he can be perswaded of many truths and yet be Gods childe of all the elect Apostles it is said euen after Christs resurrection as yet they knew not the Scripture that he must rise againe from the dead Iohn 20. 9. See also what pride and ambition was in Iames and Iohn Mar. 10. 37. what strange peeuishnesse and frowardnesse was in Barnabas Acts 15. 39. See how impatient Iob was Iob 3. 1. and how rebelliously Ionah murmured against God Ionah 4. 3. 8 9. how Peter and Barnabas both dissembled Gal. 2. 13. These things I repeate not to encourage or giue comfort vnto any that liue securely in any of these or the like sinnes For first he that doth so sins presumptuously and hath cause to feare God will neuer be mercifull vnto him Deut. 29. 19. specially when he stumbles at the Word and makes that a Bawd to his sinne and an imboldner of him in it 1. Pet. 2. 8. Secondly none of these whom I haue named did walke in these sins nor wallow in them But I speake this onely to stay men from iudging rashly of other men for their faults Surely if we should see in any that professe Religion far lesse faults then these that I haue named we would be ready to cry Are these your professors Fie vpon these hypocrites for shame follow Sermons no longer carry the Bible no longer vnder thy arme But stay thy selfe man and say as Psal. 73. 15. If I say I will iudge this behold I should offend against the generation of thy children The third meanes to preserue vs from rash iudgement is the serious consideration of our owne frailties how many and grosse they haue been and that euen since the time of our calling This remedy we shall find prescribed Iam. 3. 1. My brethren be not many masters or teachers and marke the reason which he prescribeth as a remedy Ver. 2. For in many things we finne all So Gal. 6. when he had said Ver. 2. Beare ye one anothers burden he addeth Ver. 3. For if any man seeme to himselfe that he is somewhat when he is nothing he deceiueth himselfe And Ver. 4. Let euery man proue his owne worke Mat. 5. 5. He that is poore in spirit and can see and mourne for his owne sinnes will be meeke that is void of pride and malice against others Mat. 7. 5. Hypocrite first pull out the beame out of thine owne eye The fourth remedy against this corruption is the euils and dangers that a man shall draw vpon himselfe by this sinne and those I find to be principally three First thou shalt be sure to find others that will be as apt to censure and mislike and slander and iudge thee as thou hast been to do thus vnto thy brother that will haue as little care of thy credit as thou hast had of the credit of thy brother This is plaine Matth. 7. 1 2. and Luke 6. 38. it is said that men shall mete the same measure to vs againe that we haue measured to other men Secondly this will prouoke the Lord to leaue thee to thy selfe and to giue thee ouer to the power of the like temptation whereby thy brother was drawne to euill this reason the Apostle giues Considering thy selfe lest thou also be tempted Gal. 6. 1. And certainly to this may many impute their owne foule slips that they were so rigorous and extreme in the censuring of the frailties of their brethren when themselues seemed to stand Thirdly this will prouoke the Lord to be more sharp and extreme in his iudgement vpon thee His Lord was wroth and deliuered him to the tormenters till he should pay all that was due vnto him Matth. 18. 34. He shall haue iudgement without mercy that hath shewed no mercy Iam. 2. 13. Whereas therfore the best of vs haue cause to pray as Psal. 143. 2. Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified let vs be more sparing and charitable in censuring of our brethren Lecture the ninetie ninth Septemb. 3. 1611. IOHN IIII. L. IT followeth that we come now to the two other vses that are to be made of the Doctrine that we heard the last day The second vse then that this Doctrine serueth vnto is for the comfort and encouragement of all the godly It may make them chearefull and comfortable at all times in all the occasions of their life And this incouragement the best of Gods seruants haue need of for we shall find by experience that many who haue greatest care to serue God and to please him in all things haue sadder hearts and are subiect more to feares than any others And if we enquire into the cause of it we shall find it groweth from this principally that the conscience of their many frailties and infirmities putteth them into continuall feare that they are not in Gods fauour that he accepteth nothing that they doe This hath beene the old complaint of Gods people Esa. 49. 14. Zion said the Lord hath forsaken me and my Lord hath forgotten me Now we haue heard in this Doctrine that if a man haue in him the least dram of sauing grace if he be able to say he is no hypocrite though he haue many frailties his heart is vpright then may he assure himself that the Lord will not reiect him nor like the worse of him for any of his infirmities as the Lord answereth his people in the same place Can a woman forget her sucking child that she should not haue compassion of the sonne of her wombe yea they may forget yet will I not forget thee Esa. 49. 15. so that such a one is bound to striue against the heauinesse and vncheerfulnesse of his owne heart and to say to his soule as Dauid doth Psal. 4â—… 11. Why