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
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
shalt before thou goe hence recouer thy assurance and comfort againe See this in that prayer of Dauid grounded doubtlesse vpon Gods promise Psalme 39. 13. Stay thine anger from mee that I may recouer my strength before I goe hence and be not Yea be thou sure it will returne with aduantage as the seed that is cast into the ground vseth to doe Psalme 97. 11. Light is sowne for the righteous and ioy for the vpright in heart Hauing now finished this Doctrine which we haue learned from the second part of the Text viz. the certainety that was in the Faith of these Samaritans it followeth now that we proceed vnto the third viz. the meanes whereby they were brought to this certainety the ground whereupon they did build their Faith and that they say was not the saying of the Woman but the hearing of him themselues And from hence we haue this Doctrine to learne That the Faith and Religion of Gods Elect is not grounded vpon the testimony of any man but vpon Gods owne Word only The iudgement that others whom we reuerence and respect haue of Religion and the testimony that they giue vnto it causeth vs at the first to haue a good opinion of it the State learned men parents and friends specially the good example of those that professe it haue great force thus farre thus the Apostle saith that they that obey not the Word may without the word be won by the conuersation of their wiues 1. Pet. 3. 1. And we are to hold it a great mercy of God that we were borne and brought vp not among Papists or Infidels but in the Church of God where his true Religion was professed and where we might enioy these helpes so the Apostle saith that men shall glorifie God in the day of their visitation that they liued among such as by whose godly and honest conuersation they were won to a liking of the true Religion which they did professe 1. Pet. 2. 12. But yet all this will not bring vs to Faith or certainty in our Religion till we heare God himselfe speak and giue testimony to it in his holy Word Iohn Baptist gaue testimony to Christ and because the Iewes had a reuerent opinion of Iohn they also for a while conceiued highly of Christ and yet they could not certainely beleeue he was the Messias Why Because they could not heare God himselfe speake and giue testimony to it in his holy Word yee sent vnto Iohn and he bore witnesse of me c. and the workes that I doe beare witnesse of me and the father himselfe hath borne witnesse of me yee haue neither heard his voice at any time nor seene his shape And ye haue not his word abiding in you search the Scriptures c. Iohn 5. 33 35 37 38 39. 2. The Ministry of the Word brings vs not onely to a good opinion of Religion and to an outward profession of it but workes Faith and Certainety in our consciences Faith comes by hearing Romanes 10. 17. But the meanes whereby it workes this Faith and Certainety in vs is the Word it selfe by causing vs to see the ground of that it teacheth vs to beleeue in the Word therefore Paul saith Acts 26. 22. Hauing obtained helpe of God I continue vnto this day witnessing both to small and great saying none other things than those things which the Prophets and Moses did say should come When once we heare God in his Word to teach vs any truth then are we certaine of it and not before Acts 17. 11 12. Therefore many of them beleeued Then we beleeue no longer because men teach vs but for that we are taught of God himselfe and though they that did first teach vs and draw vs to a liking of the truth should fall from it yet will not wee forsake it when once wee can say wee haue heard him our selues The Reason of the Doctrine is that all men are subiect to errour and therefore their testimonie is too weake a foundation to ground our Faith vpon and on the other side there is no possibility of errour in Gods Word euery man is a lier that is subiect to be deceiued himselfe and so to deceiue others Romanes 3. 4. Psalme 93. 5. Thy testimonies are very sure To shew the difference betweene our Religion and that of the Papists and whether hath most certainety The Papist grounds his Faith vpon the testimony of the Church I will not say of what Church but say it were the true Church of Christ yet it consisteth onely of men that are subiect to errour and consequently the conscience cannot with any certainety relye vpon the testimony thereof But we ground our Faith onely vpon the Word of God Obiect 1. How can we know the Scripture to be the Word but by the testimony of the Church Answ. Indeede the testimony of the Church doth first incline vs to thinke that the Scripture is the Word of God and makes vs willing to heare and reade it but after we by hearing and reading it attaine to further certainety and assurance for God himselfe speaketh to vs in the Scriptures hee spake by the mouth of his holy Prophets which haue beene since the world began Luke 1. 70. God at sundry times and in diuers manners spake in times past vnto the fathers by the Prophets Heb. 1. 1. and that so clearely and euidently that the faithfull are vndoubtedly assured it is he that speaketh it is indeed his Word And they can say as Cant. 2. 8. It is the â—…oice of my Belouâ—…d And 5. 2. It is the voice of my Bâ—…loued that knocketh This is promised to the faithfull Esay 52. 6. They shall know in that day that I am he that doth speake behold it is I. Iohn 7. 17. If any man will doe his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe And indeed if we could not now be vndoubtedly certaine that it is indeede Gods Word the case of the Church were worse now than it was when God spake to his people in visions and dreames for they were without any externall testimony from men fully assured then that it was the Lord himselfe indeede that spake vnto them if Abraham had not beene so hee would not haue beene so forward to sacrifice his Sonne Gen. 22. 3. nor Cornelius in obeying the commandement he had receiued in a vision to send for Peter Acts 10. 7. After Paul had seene the vision immediately hee endeuoured to goe into Macedonia assuredly gathering that the Lord called him to preach the Gospel vnto them Acts 16. 10. No it is certaine that we may be more sure that God speakes to vs in his Word than they could be of his speaking vnto them in visions 2. Peter 1. 19. Wee haue also a more sure word of prophesie Obiâ—…ct 2. The Scriptures are obscure and no man can be certaine of the sense of them but by the Church Answ. 1.
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
CVIII LECTVRES UPON THE FOVRTH OF IOHN PREACHED At ASHEY-DELAZOVCH in Leicester-shire By that Late Faithfull and Worthy Minister of Iesus Christ. ARTHVR HILDERSAM The second Edition corrected and much enlarged by the Author 2. Tim. 3. ver 16 17. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse That the man of God may be perfect thorowly furnished vnto euery good worke LONDON Printed by George Miller for Edward Brewster and are to be sold in Pauls Church-yard at the signe of the Bible MDCXXXII TO THE RIGHT HONORABLE HENRIE EARLE OF HVNTINGDON LORD HASTINGS HVNGERFORD BOTTREAVX MOLINS and MOYLES Lord Lieutenant of the Counties of LEICESTER and RVFLAND my very singular good LORD RIGHT HONOVRABLE THese Lectures which I haue for so many yeares kept by me and refused to let them see the light as iudging them both vnworthy in themselues to be brought into publike view and altogether needlesse also though they had beene much better in an age that doth so abound with all variety of excellent gifts both for preaching and writing I am now at length though the importunity of sundry that thinke better of them then my selfe could euer doe enforced to giue way that they may be published And this I haue done the more willingly that I might haue opportunity by this Dedication of them to giue publike testimony vnto the world of my duty and thankefulnesse vnto your Honour and vnto your Noble House vnto whom next vnder God I doe owe whatsoeuer poore abilities he hath beene pleased to giue vnto me for the seruice of his Church For as that noble Vncle of yours whom his wisedome and seruiceablenesse to his Prince and Country euen with the great neglect of his owne estate and family and specially his zealous care to promote the Gospell of Christ did make much more honourable then the noblenesse of this great birth could possibly doe did first maintaine me in the Vniuersity and after brought me to the exercise of my ministry in this place so haue I beene by the fauour and bounty of your noble Grandfather and of your Honour continued here now more then forty yeares And vnto your honour especially aboue all other men is thankes due for whatsoeuer benefit may redound to the Church by these Lectures because of that incouragement I did receiue from your Lordship in the preaching of them not only by your honourable beneficence in maintaining of me and confirming that vnto me which by the bounty of your noble Ancestors I did enioy but by that worthy example also you gaue vnto all my Auditory in your constant and diligent frequenting of them Which as you would neuer haue done if you had not liked them well or if you had heard any thing taught in them that did disagree with the Doctrine of our Church or that had any way tended vnto schisme or faction so haue you made me the more bold euen in this respect humbly to commend the patronage of them vnto your Honour Now the Lord of Lords who hath already made you truly honourable not by your Progenitors onely but by many noble endowments bestowed vpon your selfe and hath promised also to honour them that honour him continue and multiply all his graces and blessings vpon your Lordship and vpon your family to the increase of your present and euerlasting comfort through IESVS CHRIST So prayeth still Ashby-Delazouch Iune the first 16◅8 Your Honours to all duty and seruice euer most obliged ARTHVR HILDERSAM TO THE GODLY READER WHETHER MINISTER OR PRIVATE CHRISTIAN THis Booke which now at the length the good hand of God hath put into thy hand to reade deserueth a name in this kinde of writing to speake freely and at once what I truly iudge like one of the chiefe of Dauids Worthies not amongst the thirty but amongst the first three In reading most of the best Bookes extant the studious Reader is wont to select and transcribe the pith of such Notes as stand like Lights or Goades or Nailes in the body of the discourse and in the Spirit of the Writer But in this Booke to tell you what I find I find such variety of choice matter running throughout euery Veine of each discourse herein handled and carried along with such strength of sound and deepe Iudgement and with such Life and Power of an heauenly Spirit and withall expressed in such pithy and pregnant words of wisdome that I knew not what to select and what to omit vnlesse I should haue transcribed the whole Booke In the Authors manner of handling this Scripture Ministers shall obserue a double excellency i. e. An exemplary Patterne of Preaching in the euidence of the Spirit The euidence of the Spirit is shewen in discouering the hidden Treasures of the Graces of the Spirit partly breathing in the Scriptures which he either handleth of purpose or alledgeth occasionally partly flowing out of the abundance of the good treasure of his owne heart Both which manifested to the conscience of the Hearer do shine like a light in a darke place and do discouer both God to the Soule and the Soule in his owne feeling vnto God so that the Soule discerning the presence and Power of God is ready to cry out like Iacob Doubtlesse God is in this place this is no other but the Word of Life this is the gate of heauen Againe Ministers may further obserue in this Treatise an exemplary Patterne of reading and studying the Scriptures so as thereby to make a man of God perfect to euery worke of his Ministry For this Treatise euidenceth that this Author in reading the Scriptures hath so diligently pondered and searched out the true sence of the Holy Ghost and hath so wisely digested the knowledge and wisdome of the Scriptures to the clearing of euery Common-place and Doctrine of Religion that whether he speake to Explication or Application of any Text He fitly and fully amplifieth and presseth all from Scripture-grounds that you may at once both adore the perfection of God in the Scriptures making the Man of God perfect vnto euery good work and may also admire the dexterity and skill of a Scribe taught vnto the kingdome of God and bringing out of his treasure things both new and old When Schollers furnish themselues with store of other writers besides the Scriptures and being little conuersant in the Scriptures doe draw the Scriptures to the Authors whom they most affect and not their A◅thors to the Scriptures their Diuinity prooueth but Humanity and their Ministry speaketh to the braine but not to the conscience of the Hearer But he that diggeth all the Treasures of his knowledge and the grounds of Religion out of the Scriptures and maketh vse of other authors not for ostentatiō of himself nor for the ground of his faith nor for the principall ornament of his Ministry but for the better searching out of the deepe wisedome of the Scriptures such an
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.
especially that want yeares or such other means of learning should do any great good that they cannot belieue See this in Christs country-men Mat. 13. 55. 57. They were offended at him and could not honour him as they ought because they knew the meannesse of his parentage and education This doctrine serueth first generally to exhort euery one of vs to take notice of this vile corruption in our selues and to striue against it Take heed brethren saith the Apostle Heb. 3. 12. least there be in any of you an euill heart of vnbeliefe Consider with thy selfe 1. Thou canst haue no comfort in God vnlesse thou haue faith Heb. 11. 6. Without faith it is impossible to please him 2. Though it may seeme an easie thing to belieue while thou art in peace and in abundance of all good means of comfort as Papists say this is too easie a way to be the right way to heauen thou wilt find it hard in the time of extremity when that euill day shall come which the Apostle speaks of Eph. 6. 13. Of all things that God hath commanded vs this most needeth the mighty hand of God and the exceeding greatnesse of his power to make vs able to performe it and so speakes the Apostle of it Eph. 1. 19. 3. Thou hast no true faith vnlesse thou canst belieue whatsoeuer God hath said or if thou do distrust the Lord when the meanes do faile Be not therefore too well perswaded of the strength of thy faith but pray and vse all other meanes to get it increased in thee and to haue the infidelity of thy heart subdued more and more The remedy and means for the subduing of it is the consideration of these three points 1. That which the Scripture hath reuealed touching the omnipotency of God Gen. 18. 14. Shall any thing be hard to the Lord ler. 32. 27. I am the Lord God of all flesh is there any thing too hard for me The Lord can do more then he will doe he can of stones raise vp children vnto Abraham Mat. 3. 9. Christ could by prayer haue obtained of his Father more then twelue legions of Angels to rescue him from his enemies Mat. 26. 53. God could haue kept Christ from drinking the cup of his wrath for vs Mar. 14. 36. Yet may no man build on Gods power nor can haue true comfort in it or say God can do this or that if it please him vnlesse he haue his reuealed will to build vpon as well as his omnipotency The Papists in their doctrine of the reall presence and many carnall Protestants in their contempt of the ordinary means are grossely mistaken in this point Therefore the faithfull professing the comfort they tooke in the faith of Gods power vse to ioyne his power and his truth or faithfulnesse together as Psal. 89. 8. O Lord God of hosts who is a strong God like vnto thee or to thy faithfulnesse round about thee And where we haue his word and promise for any thing we may build vpon it and be fully assured that he will performe it be it neuer so vnlike because he is able to do it Thus is the strong faith of Abraham commended by the Apostle Rom. 4. 21. He was fully perswaded that what God had promised he was able also to performe And thus doth Dauid magnifie and set forth the omnipotency of God Psal. 115. 3. Our God is in the heauens he hath done whatsoeuer he pleased See this proued by sundry plaine experiments for of this truth we may say as Psal. 119. 140. Thy word is proued most pure by good experience therefore thy seruant loueth it And these experiments are to be obserued in three points 1. He hath done mighty things by very weak means By three hundred he ouerthrew the huge host of the Midianites and Amalakites who were like Grashoppers in multitude and their Camels without number Iudg 6. 7. 12. 2. He hath done mighty things without any naturall and ordinary means he ouerthrew the mighty wals of Iericho and deliuered the City into his peoples hands onely by the blowing of trumpets of Rams hornes and the shouting of the people Iosh. 6. 20. which made Asa cry to him 2. Chro. 14. 11. It is nothing for thee to helpe with many or with no power 3. He hath done mighty things when all meanes haue seemed as it were to be armed against him and quite contrary to the nature of ordinary means that he might shew himselfe to be indeed the Lord of Hosts as in the case of Israels passing through the Red Sea Exo. 14. 21. 22. And in the preseruation both of the three noble Iewes in the fiery fornace Dan. 3. 27. and of Daniel in the Lions den Dan. 6. 22. 2. To consider how highly God is prouoked with this sinne Psal. 78. 21. 22. 22. 40. 41. They prouoked and grieued him how by tempting and limiting him when Elisha had said To morrow a measure of fine flower should be sold for a shekell because the Prince did but say Though the Lord would make windowes in heauen could this thing come to passe The Prophet in Gods name threatned he should see it for increase of his miserie but not taste of it and so it came to passe for he died a strange and base death 2. King 7. 19. 20. When Zachary a man iust before God and one of whose tongue God might haue had more vse then of many others did but make a doubt vpon this ground he was smitten dumbe for forty weekes Luke 1. 20. Moses and Aaron for doubting vpon this ground also of Gods promise see how seuerely they were punished for it Num. 20. 12. 3. The consideration of the nature of this sinne for as faith is the root of all other good things in vs It is that that purifieth the heart Act. 15. 9. It is that that setteth loue and euery grace on worke faith worketh by loue saith the Apostle Gal. 5. 6. It is that whereby in our whole conuersation we are enabled to liue a holy life The iust shall liue by his faith saith the Prophet Hab. 2. 4. And there is nothing wherein we so much giue glory to God as by our faith Rom. 4. 20. Num. 20. 12. So on the other side nothing so much corrupteth the heart of man as infidelity doth no sinne that we can commit doth the Lord so great dishonour as when we do thus limit him and cannot trust him further then we see him Ioh. 5. 10. He that belieueth not hath made him a lyer And what greater disgrace can you put vpon any man then to giue him the lie Infidelity as it was the first sinne whereby Satan deceiued and poisoned mankind he called Gods truth in question and sought to bring them into a doubt of it Gen. 3. 4. so is it the root of all other our sinnes whereby we depart from God Heb. 3. 12. Therefore doth our Sauiour mention it as the only sinne that the
4. 13. By this the Prophet knew that the Lord had determined to destroy Amaziah 2. Chron. 25. 16. because he scornefully reiected his admonition and would not receiue it And this is giuen as an vndoubted signe of the vtter ruine of the kingdome of Iuda 2. Chron. 36. 15 16. that when God sent them his messengers to admonish and reprooue them they mocked his messengers and misused his Prophets vntill the wrath of the Lord rose against his people till there was no remedy Dauid committed two hainous sins but was Gods child and found mercy Why being admonished he tooke it well and profited by it 2. Sam. 12. 13. But let it be the least sin that can be committed if being admonished a man will not be reclaimed he is to be esteemed as a Heathen and a Publican Matth. 18. 17. The highest degree of sin is the sitting in the seate of the scorner Psal. 1. 1. and who is a scorner he that will not endure admonition but hates him that reprooues him Pro. 9. 8. THE FOVRE AND TWENTIETH LECTVRE ON AVGVST XXIX MDCIX IOH. IIII. XX. Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WE haue already heard that the Euangelist in this verse and the former doth set downe the effects of that speech whereby our Sauiour did discouer to this poore Woman her secret sin and reprooues her for it and this he setteth forth in three notable fruits and signes of a true conuersion which it brought forth in her 1. She acknowledgeth her sin 2. She esteemeth farre more reuerently of Christ then she did before 3. She seekes to him for instruction and resolution in a doubt that troubled her conscience The two first we haue spoken of in the former verse Now it remaines that we proceed to the third and last as it is set downe in this verse For this must needs be acknowledged another notable fruit of Gods Spirit and signe of her conuersion that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to all her secretest sins but ready also to charge her with them yet she shrinkes not from him nor leaues his company but desireth further communication with him and seekes instruction and resolution of him in a case of conscience that did most neerely concerne her Now before we can well receiue that instruction which the Holy Ghost intended to giue vs in this verse fiue questions must be answered for the opening and vnfolding of the meaning of the Text. 1. What the worship was that she here speakes of 2. What mountaine was that she here speakes of 3. Who were these Fathers that she saith did worship in that mountaine 4. What mooued her to make any doubt of this matter 5. Why seekes she to be instructed in this question rather then in any other For the first the word that is heere vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly Adoration euen a bodily and outward worship when by some reuerent gesture of the body we testifie the inward subiection and honour that in our hearts we beare vnto God Now because we can doe no part of worship and seruice vnto God well but there must be in it euen some bodily signification of reuerence vnto him therefore also the whole worship we doe vnto God is oft called adoration yet in this place it is not put for the whole worship of God but onely for the most publike and solemne worship which stood in sacrifices and ceremonies appointed by the Lord. For she knew well that there were many parts of Gods Worship which the Iewes did vse as well in any other place as in Ierusalem They vsed to pray in the Synagogue Matth. 6. 2. Yea and in their priuate houses also Dan. 6. 10. They vsed to read and preach the Word in their Synagogues Acts 15. 21. And they had Synagogues not in Ierusalem onely but in all parts of the world at Damascus Acts 9. 2. at Salamis Act. 13. 5. at Antioch Act. 13. 14. at Iconium Act. 14. 1. at Thessalonica Act. 17. 1. at Corinth Act. 18. 17. at Ephesus Acts 18. 19. 2. The mountaine that she speakes of here was Mount Gerizim as appeares not onely because both Iosephus and the author of the Macabees 2. Mac. 6. 2. doe affirme that the Samaritans Temple stood vpon that mountaine whose authority though it be meerely humane and therefore such as the conscience of man cannot rest vpon nor be conuinced by in the matter of faith or manners either because we know all men are subiect vnto errour Rom. 3. 4. yet in a matter of fact and story is of some vse as those ciuill stories and Chronicles were that we reade of in the holy Scriptures namely that booke of the warres of the Lord mentioned Num. 21. 14. and that booke of Iasher Iosh. 10. 13. and that booke of the acts of Salomon mentioned 1. King 11. 41. But specially because it is plaine by Iudg. 9. 7. that Mount Gerizim was the Mount that stood by this towne Sychem 3. By their Fathers shee meanes not onely the true Ancestours of the Samaritans which were Heathens and Infidells as yee shall reade 2. King 17. 24. But Iacob also and the Patriarches as ye shall finde in the 12. verse For the fourth question The reason of her doubt and scruple was this 1. For Mount Gerizim she had reason to thinke it was as holy a place as Ierusalem not onely 1. because her true Ancestours had worshipped there and in the Temple that stood there but 2. Specially because it was the place that the Patriarches and Iacob himselfe had worshipped in for it is said Gen. 33. 18. 20. that Iacob hard by Sichem built an Altar and called it The mighty God of Israel and it is very probable that the place vpon which he built that Altar was this Mount Gerizim which stood hard by Sychem for the Patriarches before the Temple was built were wont to make choise of mountaines to serue God on for the better stirring vp of their affections by the contemplation of Gods workes and that by Gods owne direction also 1. This is noted of Abraham Gen. 12. 8. and 22. 2. Of Iacob Gen. 31. 14. of the Israelites the posterity of Iacob Exod. 3. 12. and in a fond imitation thereof that seemes to bee that the idolatrous Iewes did offer incense and powre out their drinke offerings vpon the roofes of their houses Ier. 19. 13. 3. Besides vpon this mountaine the Lord had appointed that the Priests and Leuites should stand to blesse the people so soone as euer they were come to the Land of Canaan Deut. 11. 29. and 27. 12. On the other side she had reason to doubt that Ierusalem was the place where this solemne seruice should be done vnto God because hee whom shee found to be a Prophet of God and all of his
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
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
his owne worke according to that to euery one that hath shall be giuen and he shall haue abundance Mat. 25. 29. And that speech of the Apostle Phil. 1. 6. Being confident of this very thing that he which hath begun a good worke in you wil performe it vntill the day of Iesus Christ. 3. The respect God hath to his owne glory which he knowes he shall receiue thereby according to that Psalme 50. 15. I will deliuer thee and thou shalt glorifie me This serâ—…es 1. To answer them be they Papists or carnall Protestants that are wont to complaine so much of the difficultie and obscurity of the Scriptures they say it is not possible for a man by reading or learning the Word to grow vnto any certainety in Religion The Scriptures say they are very obscure and there is great difference euen amongst learned men about the interpretation and meaning of them Therefore say the Papists 1. It is the safest way to depend vpon the Church for the interpretation of the Scriptures 2. And to receiue only that in the matters of our Faith and Religion which the Church teacheth Therefore say they 3. It is not fit that common people should meddle with the Scriptures but it is meet they should content themselues to beleeue as the Church beleeueth Therefore also saith the carnall Protestant it is to no purpose to trouble our selues with the reading of the Scriptures or to busie our heads about matters of Religion it is sufficient to know God is mercifull and to beleeue Christ died for sinners and there 's an end Before we giue â—…ull answer to these men three things are to be granted 1. That the Scriptures and matters of faith and Religion set downe in them are indeed obscure and hidden from most men No man by his owne wit and learning shall euer be able to attaine to a sound and comfortable vnderstanding and a full perswasion in these things therefore Paul saith 1. Cor 2 7. We speake the wisedome of God in a mysterie euen the hidden wisedome verse 8. Which none of the Princes of the world hath knowne and verse 14. The naturall man receiueth not the things that are of the Spirit of God for they are foolishnesse to him neither can he know them because they are spiritually discerned Therefore is the true Religion of God called a hidden treasure Matth. 13. 44. Many things there be that hide this treasure from most men 1. The obscurity of the Scripture 2. The differences and dissentions that are amongst learned men about it 3. The scandalous life of such as professe it 4. The great disgrace that it is in with the world These and such like things are so many meanes whereby this treasure is hidden from most men 2. There be some things obscure in the Scripture to the best of Gods seruant For that which Peter said of Pauls Epistles 2. Pet. 3. 16. may much more be said of the whole volume The best learned of Gods seruants may well professe they vnderstand not all things you know who it was that said we know but in part 1. Cor. 13. 9. 3. The true Church and Ministry thereof is a necessary helpe ordained of God to bring his people to the true vnderstanding of his Word neither doth God ordinarily instruct his people but by this meanes for so said the Eunuch Acts 8. 31. How can I vnderstand except some man doe guide me But yet for answer vnto these men these three things we must know 1. The cause why the Scripture is so difficult and this treasure is hidden from most men is not in the Scripture it selfe but in the blind and corrupt heart of man To the carnall man it is darke he cannot vnderstand it no more then the blinde man can see the light of the Sunne when it shines most bright But to the man whose eyes God hath opened whose heart God hath prepared the Scriptures are very plaine All those points the knowledge whereof is necessary to saluation are plainely set downe in them so as the simplest man that commeth to the reading of them with an honest heart may clearely vnderstand them that that is more darkely set downe in one place is clearely set downe in another This is that that Dauid speakes Psal. 119. 130. The entrance into thy Word sheweth light and giueth vnderstanding vnto the simple And Prouerbs 8. 9. They are all plaine to him that vnderstandeth and straight to him that would finde knowledge 2. There is no man that with an humble and honest heart desires to know God but God will giue him a good teacher God hath that care of them whose hearts he hath thus prepared that he will prouide his ordinance for them This you may see in the example of the Eunuch Acts 8. 26. 29. and of Cornelius Acts 10. 20. and of the Macedonians Acts 16. 9 10. And this I dare confidently say that the people that want a good Teacher whatsoeuer their Patron be how bad soeuer the times be if they had good hearts and could vnfainedly desire to be instructed God would send them better meanes The Lord of the haruest is neither so carelesse nor so poore or meane a person that he should suffer any of his corne to be lost for want of labourers to inne it 3. There is no man that with an humble and honest heart desires to know God but God will in his hearing and reading clearely reueale himselfe make himselfe and his will clearely knowne vnto him so farre forth as it shall be necessary and good for him The Spirit that indited the Scripture will interpret them to such and resolue them in the true meaning of it Iohn 6. 45. It is written in the Prophets and they shall be all taught of God And Matth. 5. 8. Blessed are the pure in heart for they shall see God Yea so certainely and cleerely will he reueale his will to such as that though the whole Church should if that were possible iudge otherwise it should not mooue him He that is spirituall iudgeth all things yet hee himselfe is iudged of no man 1. Cor. 2. 15. If the faithfull Martyrs euen simple men and women had not beene thus taught of God and thus clearely and certainely resolued in the truth could they haue suffered such things as they did with such constancie and cheerefulnesse This reason the Apostle giues for this constancie in suffering 2. Tim. 1. 12. For which cause I also suffer these things Neuerthelesse I am not ashamed for I know whom I haue beleeued and am perswaded that he is able to keep that which I haue committed vnto him against that day How chance you differ then so much among your selues Caluinists from Lutherans and Puritans from Protestants We deny not but Gods owne people may be ignorant in some parts of his truth God hath not promised to any the perfect knowledge of euery thing that is reuealed in his Word but in fundamentall
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.
this for the cause Verse 12. Euery one of you saith I am Pauls and I am Apollos and I am Cephas q. d. Euery one maketh choice to himselfe of some one Preacher whom he doth admire and follow with contempt of all other and how can it chuse then but there must needs be contentions among you and 1. Cor. 4. 6. he forbiddeth them to swell one against another for any mans cause Christians grew very bitter and swelled one against another in the quarrell of their teachers because one would esteeme and admire the teacher he affected another his with the disparagement and disgrace of all others And whereas they in whom this humour reigneth are wont to glory as if they had more iudgement and could discerne better of gifts than others Alas poore people that esteeme so highly of such a mans gifts say they if they had any iudgement and vnderstanding they would count him no body the Apostle telleth vs it is quite contrary and that this argueth rather that they had very little iudgement or grace in them yea this made them vncapable of profit by the word while they were of this minde they could not profit by it 1. Cor. 3. 1. I could not speake vnto you as vnto spirituall but as vnto carnall men euen as vnto babes in Christ and vers 4. for when one saith I am Pauls and another I am Apollos are yee not carnall I will therefore giue you some remedies out of Gods Word against this humour some reasons to disswade Christians from this partiality in iudging and affecting of their teachers Of that former which riseth from the respect they haue to our difference in iudgement about discipline and ceremonies I will say nothing now but referre you to that I spake of this matter the last day For if these differences should cause no breach of loue or alienation of affections betweene vs that are Ministers as I shewed you then at large then much lesse may they giue iust occasion to Gods people to dislike or despise any able and faithfull Minister I will therefore come to the second and giue you some Reasons why the difference and inequality of our gifts should not cause you to dislike any in whom you discerne any measure of gifts and faithfulnesse but you ought to esteeme and reuerence all be willing to heare all reioyce in all praise God for all First there may be great difference of gifts in Ministers without any inequality at all for which the one should be preferred before the other You may heare many teachers and obserue a difference in all their gifts and yet not be able iustly to say which of them all hath the best gift because euery one of them excelleth in his kinde God giueth his gifts to his Church in a maruellous great variety insomuch as you shall scarsly heare any two Preachers but you may obserue some difference in their gifts 1. Cor. 12. 4. There are diuersities of gifts saith the Apostle but the same spirit If any man haue receiued a gift saith Peter let him minister the same one to another that is imploy it put it forth as good disposers of the manifold grace of God The grace of God this way is very manifold and diuerse Iohn Baptist had a very powerfull gift to terrifie secure and obstinate sinners Luke 1. 17. He came in the spirit and power of Elias Our Sauiour on the other side had a very milde gift Matth. 12. 20. He would not haue broken the bruisedreede nor quenched the smoking flaxe The tendrest and weakest conscience might haue heard him without feare No one man hath all gifts that belong to the Ministrie but he that excelleth other men most in sâ—…me gifts hath other of his fellow-seruants that match and excell him in other gifts Among the twelue Apostles it is very likely that Peter in some gifts did excell the rest and that was one cause among others why Christ did in speciall giue to him the charge of feeding his lambes Iohn 21. 15. And yet for a powerfull gift in reproouing sinne and denouncing Gods iudgements Iames and Iohn excelled him and were therefore surnamed by Christ Bonarges sonnes of thunder Mar. 3. 17. Which also may seeme to bee the cause why Herod and the Iewes raged most against Iames Acts 12. 2. Paul had many excellent gifts both for knowledge 1. Cor. 11. 6. and for vtterance too though hee spake so of himselfe in the former place according to that conceit the Corinthians had of him Acts 14. 11. The people at Lystra called him Mercury because hee was the chiefe speaker hee had a better vtterance than Barnabas and yet in a gift to comfort those that were afflicted in minde it may seeme Barnabas excelled him who had therefore that name giuen him by the Apostles Hee was called of the Apostles Barnabas which is by interpretation the sonne of consolation Acts 4. 36. And in respect of this gift we reade of him Acts 11. 24. hee was a good man and full of the Holy Ghost and of faith So to one God hath giuen an excellent gift for interpretation of the Scripture and to breed and increase knowledge in men to another an excellent gift for application and to breede conscience and good affections in men This is the Apostles meaning when he saith 1. Cor. 12. 8. To one is giuen by the spirit the Word of wisedome this is the Pastours gift and to another the word or vtterance of knowledge by the same spirit that is the Teachers Spirit And if you obserue this you shall finde that though some one may haue some more of these gifts than another as some are very good both at teaching and exhortation yet no one man hath all gifts nay none hath many in the like measure and degree Many ascribe this diuersity of mens gifts to the difference of their education or industrie and thinke if such and such were as good schollers or would study and take paines as much as others they might teach as well as such a one doth and exhort as well as such a one And indeed much is to be ascribed to studie and diligence in this case for God vseth now to giue his gifts by such meanes giue attendance to reading saith the Apostle 1. Tim. 4. 13. But this is not all but this diuersity of gifts commeth of Gods free disposition so as though we were all equall in learning and equall in diligence yet would there be diuersity in our gifts This is that which the Apostle saith 1. Cor. 12. 11. All these things worketh the selfe same spirit distributing to euery man seuerally as hee will Yea this maketh greatly for the glory of God and the benefit of his Church that the Lord hath thus dispensed his gifts that he hath giuen so great variety of gifts to his seruants and not giuen all to any one man For first this doth much magnifie the largesse and bounty of God and the riches of his
the last day it followeth now that we proceed vnto the second From this then that these Samaritans making here profession of their faith in Iesus Christ i. e. declare their faith by the certainty of their knowledge and expresse what they meant by saying they did beleeue in this manner Now wee beleeue for we know that this is indeed the Christ we learne That there is great certainty and assurance in true faith It is more than an opinion than a coniecture than to hope well it is a certaine and vndoubted perswasion of the heart This you shall finde true in all the kindes of true Faith which the Scripture speakes of 1. They that had the Faith of Miracles neuer attempted the doing of any Miracle but they were certaine they should effect it And therefore Christ told his Disciples that the cause why they could not cast out a Diuell Matth. 17. 19 20. was that at that time they had not the Faith of Miracles in any measure if they had had so much of it as a graine of mustard seede they might haue beene assured to preuaile in that great worke 2. They that haue an Historicall Faith are certainely and fully assured that all that God hath reuealed in his Word is vndoubtedly true They are certaine that Christ was the Sonne of God Iohn 17. 8. They haue knowne surely that I am come from thee and they haue beleeued that thou didst send me They are certaine of euery Commandement God hath reuealed to them in his Word That they may not doe any thing of their owne workes on the Lords day that they may not reuenge themselues c. They are vndoubtedly perswaded that euery curse threatned in the Word against the wicked shall certainely light vpon them and that euery blessing promised to the godly shall vndoubtedly be performed to them though reason sense and experience be neuer so much against it yet are they fully perswaded of it because God hath said it Therefore the Apostle cals faith Heb. 11. 1. An euidence of things not seene Two notable instances are giuen vs for this 1. Concerning the Beginning and Creation of the World 2. Concerning the End and Dissolution of it The one we haue Heb. 11. 3. Through Faith we vnderstand that the World was ordained by the Word of God So that as certainely as we are perswaded that there is now a Sunne in the Firmament whose rising and approching to vs causeth the day whose setting and departing from vs causeth the night because our sense teacheth vs this so are we euery whit as certainely perswaded that there were sundry daies and nights before there was any Sunne to rise or set in the world because God hath said so in his Word that there were three daies before the Sun was Created Gen. 1. 13 14. 2. The other instance for the certainety of this Historicall faith is 1. Thess. 5. 2. Yee your selues know perfectly that the day of the Lord shall come 3. He that hath a true iustifying faith may not only hope well and coniecture but he may be certainely and vndoubtedly perswaded that Christ and all his merits do belong vnto him he may be in this life certainely assured that he shall be saued Now because this is the faith that my Text speaketh of and this is a point that it much concernes vs all to be well instructed in I will be larger in speaking of this kinde of Faith than of the former two And before I come to the proofe of this point I will giue you foure Cautions which shall preserue you from mistaking and mis-vnderstanding this Doctrine and which may serue for answer to all the materiall obiections that are made against it 1. Though we say that euery true Beleeuer may be certaine of his owne saluation yet doe we grant there are degrees of Faith and knowledge that all Beleeuers are not in the like measure certaine of their saluation neither may any from this Doctrine conclude I am but an Hypocrite I haue no true Faith because I haue not the certainety that such and such I reade of in the Word had because I cannot doe as such and such can For God giues all his graces in diuers measures euen to his Elect ones according to his owne good pleasure Matth. 13. 23. The seede of the Word in some brings forth an hundred fold in some but sixtie in some but thirtie One hath a strong Faith as Abraham Rom. 4. 19 20. and the Woman of Canaan Matth. 15. 28. Another a weake Faith as the man whose childe was possessed Mar. 9. 24. A little Faith as the Disciples Matth. 8. 26. And yet this weake this little Faith is as true a Faith as effectuall to iustification and saluation though it yeeld not a man that measure of certainety and comfort as the other It is the truth and soundnesse not the measure and quantitie of Faith that saues vs. 2. They that haue attained to the strongest Faith to the greatest measure of Faith cannot be so certaine of their saluation but they shall haue some doubts and some distrust left in them The Thessalonians are commended for their Faith aboue all the Churches yet it is said of them that they had somewhat lacking in their faith 1. Thess. 3. 10. Yea Paul himselfe was not perfect in faith not as though I had already attained it either were already perfect saith he Phil. 3. 12. It is a good signe of true Faith to discerne grieue and striue against doubts and motions of distrust He may be sure he hath no true Faith that feeles not infidelity in himselfe Yea a man may haue at the same time both Faith and doubting Lord I belieue helpe thou mine vnbeliefe Mar. 9. 24. yet doth this doubting proceed not from the spirit but from the flesh from the vnregenerate part neither is it a vertue as Papists would haue it or a property of true Faith but a thing most contrary and opposite to the nature of it True Faith hath certainety in it and excludeth all doubtings Iames 3. 5. Let him aske in Faith and wauer not Matth. 21. 21. If yee haue faith and doubt not Matth. 14. 31. O thou of little faith wherefore didst thou doubt 3. They that haue the strongest Faith feele not this certainty of their saluation at all times but may for a time be quite depriued of the feeling of it As the Apostle saith 1. Pet. 1. 6. Yee greatly reioyce in your faith though now for a season if need be yee are in heauinesse through manifold tentations They that before were most full of confidence and assurance yet in tentation shew much weakenesse Matth. 14. See Peters confidence vers 28 29. see his weakenesse verse 30. Eliah that before feared not to meet Ahab and deale so roundly with him a while after quaked and fled at the threat of Iezabel and grew impatient 1. King 19. 3 4. Dauid sometimes was full of confidence and certainety and could say as
I vnto you This peace is Christs peace his gift and that no common gift It is another manner of peace than that that is in worldly men 1. It is a sounder and a greater and a more hearty peace than theirs is Psal. 4. 7 8. Thou hast put gladnesse into my heart more than they haue in the time that their corne and wine encreaseth I will lay me downe in peace c. 2. It maketh the heart quiet and secure not only in time of health and prosperity but euen in time of greatest danger and affliction Psal. 112. 7 8. Hee shall not bee affraid of euill tidings his heart is fixed trusting in the Lord his heart is established Yea in the time of tentation and inward affliction of minde 2. Cor. 5. 6. We are alwaies confident He meanes not at all times for this peace may be for a time interrupted but in all estates Matth. 7. 25. The raine descended and the flouds came and the windes blew and beate vpon that house and it fell not for it was founded vpon a rocke 3. It frees the heart from slauish feare not onely of the rage and power of men as it did those three noble Iewes Dan. 3. 16. and the Martyrs but it makes the heart secure and quiet euen against the sense of Gods wrath due to sinne Rom. 5. 1. Being iustified by faith wee haue peace with God 4. The least measure of true Faith workes this peace Indeed according to the measure of our Faith so shall the measure of our peace be but not onely the strong Faith such as was in the Martyrs and other extraordinary men but the least measure of Faith will worke this sound peace in some measure as the least Faith will iustifie vs so will it worke this peace in vs also Rom. 5. 1. See therefore how generall tearmes are vsed in this case Matth. 7. 24. Whosoeuer heares my word and doth it And 1. Iohn 5. 4 5. Whatsoeuer is borne of God ouercommeth the world and this is the victory that ouercometh the world euen our faith Who is he that ouercommeth the world but he that beleeueth that Iesus is the Sonne of God Now the faithfull that know that the Lord is great in power and will not at all acquit the wicked Nah. 1. 3. and that none can be saued that doth not continue to the end Matth. 24. 13. could neuer haue this peace vnlesse they were certaine not onely that they are for the present in Gods fauour but also that they shall so continue according to that speech of Christ Iohn 6. 35. I am the bread of life he that commeth to me shall neuer hunger and hee that beleeueth on mee shall neuer thirst 2. It worketh in them ioy in the Holy Ghost It worketh a sound constant and vnspeakeable ioy in the heart of euery one that hath it Acts 8. 37. Hee went his way reioycing 1. Pet. 1. 8. In whom now though you see him not yet doe you beleeue and reioyce with ioy vnspeakeable and glorious Yea it makes a man able to reioyce euen in the greatest affliction it made Paul and Silas after they had beene shamefully and grieuously scourged sing merily euen at midnight euen in the dungeon euen in the stockes Acts 16. 25. As we haue also seene in the example of the Martyrs no threats no torments could daunt them but they haue expressed a maruellous ioy euen in the midst of all their tortures What was the cause of it The Apostle tels vs 1. Iohn 5. 4. This is the victory that ouercommeth the world euen our Faith And though euery one of the faithfull attaine not to that measure of ioy as these yet in euery true beleeuer Faith workes this ioy in some measure It is the same Faith we haue that they had the like precious faith 〈◊〉 Pet. 〈◊〉 1. and the same worke it will haue in euery one Being iustified by faith we haue peace with God and reioyce in hope of the glory of God and not only so but we glory in tribulation also Rom. 5. 1 2 3. Now they could not thus reioyce vnlesse they were certaine not onely for the present that they are in Gods fauour but also for the time to come that they shall so continue For otherwise it were extreme folly in them thus to reioyce as they that triumph before the victory And indeed the Papists doe deride vs for this Doctrine we teach of confidence and glorying and say to vs as Ahab did to Benhadad 1. King 20. 11. Let not him that girdeth on his harnesse boast himselfe as he that putteth it off It is a folly for men say they to be so confident and to glory thus seeing we haue not yet gotten the victory but are in warfare we know not how farre we may fall before we die But to them we answer as Esaâ—… 40. 2. Our warfare is accomplished the victory is already gotten our iniquity is pardoned whatsoeuer we may fall into we haue in our head receiued at the Lordâ—… bands double for our sins and therefore we are so confident 3. It makes a man able to goe to God in prayer 1. At all times euen in times of greatest anguish of heart as we shall see Psal. 88. When he had said verse 7. Thy wrath lyeth hard vpon mee and thou hast afflicted me with all thy waues yet euen then he prayed as he saith verse 9. Lord I haue called daily vpon thee 2. In all his occasions Phil. 4. 6. In euery thing let your requests be made knowne vnto God 3. And that not for himselfe onely but for others also If any man see his brother sin a sin which is not vnto death hee shall aske and he shall giue him life for them that sin not vnto death 1. Iohn 5. 16. 4. And that with great assurance to speed and preuaile with God 1. Iohn 5. 14. This is the confidence we haue in him that if we aske any thing according to his will he heareth vs. Yea 5. with a maruellous confidence and boldnesse Ephes. 3. 12. By him we haue boldnesse and entrance with confidence by faith in him It makes vs able as Etiphaz saith Iob 22. 26. to life vp our face to God Heb. 4. 16. Let vs goe boldly vnto the Throne of grace Therefore also we shall oft obserue in the Scriptures a maruellous familiarity betweene the faithfull and God Iob 13. 24 25. Wherefore hidest thou thy face and holdest me for thine enemie c. Psal. 13. 1. How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me c. Psal. 89. 46 47. How long Lord wilt thou hide thy face for euer Shall thy wrath burne like fire Remember how short my time is wherefore hast thou made all men in vaine Now the faithfull knowing that to be true of all wicked men that liue in their sins which Ioshua speaketh Iosh. â—…4 1â—… Yee cannot serue the Lord for he is an holy