minded and dare say nothing for God hath enioyned them silence and forbidden them to meddle with thee therefore they can say nothing therefore they dare say nothing Thou art a priuiledged person I tell thee and I dare say thou gloriest much in it But thou wilt finde it a wofull priuiledge one day Cain had such a priuiledge and protection Gen. 4. 15. God forbad all men to kill him or to touch him because he would haue him to be spectacle of his wrath vnto men And thou hast a priuiledge too God hath forbidden all men to rebuke thee to speake of good things in thy presence that thou maist goe on and fill vp the measure of thy sinne to such as thou art the Lord himselfe speaketh in this manner Reioyce O young man in thy youth and let thy heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes Eccles. 11. 9. If thou hadst so much grace as to iudge rightly of this thy priuiledge thou wouldst take small pride in it but pray rather that thou maist so liue as no godly man may be vnwilling or affraid to reproue thee according as Dauid a great King did Let the righteous smite me said he it shall be a kindnesse and let him reprooue me it shall be an excellent oile Psal. 141. 5. But you must obserue that when our Sauiour Christ was thus silent he stood as a priuate person In his publike ministry he spake good things and taught the will of God neuerthelesse freely and boldly though the Pharisees and other wicked men were present when he taught And by his example we are taught that we should not be daunted nor discouraged in our ministry by the presence of any wicked man whatsoeuer he be but we should do our work faithfully and chearefully whatsoeuer our hearers be For first though any come to heare vs with neuer so bad a minde God can and doth oft catch him and change his minde as he did the officers whom the Pharisees had sent to apprehend Christ Iohn 7. 45 46. and that vnbeleeuer 1. Cor. 14. 25. Secondly and though he doe not so yet our labour shall not be lost vpon them no not vpon the carpers the scorners that heare vs for they shall one day know there hath beene a Prophet amongst them Ezek. 33. 33. yet though this be an infirmity in a Minister to doe his worke heauily amongst such as he seeth no hope to do good vpon yet it is such an infirmity as the best of Gods seruants haue beene subiect to they haue beene apt to receiue great discouragement in their ministry by a bad auditory When God had made knowne vnto Ezekiel what a bad auditory he should preach vnto Ezek. 2. 3 â—…5 They are impudent children and stiffe-hearted surely they will not heare thee neither will they cease for they are a rebellions house it is said Chap. 3. 14. He went to preach to them in much bitternesse and griefe of spirit but saith he the hand of the Lord was strong vpon me that is to say Else I had neuer gone It may seeme by that speech that Iohn Baptist vsed when he saw many of the Pharisees and Saduces come to heare him O generation of vipers who hath warned you to flee from the wrath to come Matth. 3. 7. that he was neuer a whit proud of such hearers No more surely are any of vs now to see notorious drunkards or whoremongers or blasphemers or prophane fooles that scorne all goodnesse come to hearâ—…e vs. On the contrary side when we haue such a people to heare vs as shew by their constancy and chearefulnesse in hearing and by their conuersation also that they are such whose hearts God hath prepared to receiue and obey his truth it doth vs good to preach to such a people be they neuer so learned this giues heart and cheerefulnesse to vs in our ministry and euen set an edge vpon our gifts and makes vs do our worke with more freedome of spirit and with a larger heart than otherwise we should The zeale and feruency which people shew in hearing doth euen warme their Minister and make him more zealous The Apostles had excellent gifts you know and yet the goodnesse of their audience did euen mend their gifts Though they had receiued commission to preach to all Nations Matth. 28. 19. yet they were at first vnwilling to goe to the Gentiles How did God encourage them Surely by making knowne the forwardnesse and readinesse of the Gentiles to receiue the Gospell Before Paul preached to the Gentiles at Antioch they besought him to doe it the whole city came together to heare the Word of God and vpon their first hearing of the Word they shewed much gladnesse when they heard that God had allowed his Word to be preached to the Gentiles and commanded it also yea they glorifyed the Word of the Lord Acts 13. 42. 44. 48. This made Paul so zealous and forward to goe to Macedonia he saw in a vision a man of Macedonia that prayed him saying come ouer into Macedonia and helpe vs Acts 16. 9. That made him shew such a zealous desire to goe and preach to the Romanes because they were so good a people Rom. 〈◊〉 8. 10. Yea our blessed Sauiour himselfe receiued as it were some helpe and increase of gifts by the forwardnesse and zeale of his hearers seeing the multitudes that flocked so to heare him he went vp into a mountaine that they might the better heare him and be opened his mouth set and bent himself to speake so as they might heare and vnderstand him and taught them Mat. 5. 〈◊〉 〈◊〉 What made him deny so much time to himselfe from preaching as might serue euen for his necessary repast both at this time and also Mar. 3. insomuch as his kinsfolke euen thought him mad for it Mar. 3. 21. Surely the zeale of the people and their great desire to heare the multitude commeth together againe so as they could not so much as eate bread Mar. 3. 20. And if the Apostles and Christ himselfe had euen neede or at least receiued good by this helpe how much more may we The Reasons of this Doctrine are two 1. The faithfull Minister hath no ioy comparable to this when he seeth the forwardnesse of Gods people in receiuing and obeying the truth Iohn the Baptist reioyced to see his hearers flocke after Christ. Iohn 3. 29. The friend of the Bridegroome reioyceth greatly because of the Bridegroomes voice that is that the Bridegroomes voice is so well accepted that he findes so good entertainement with the Bride 2. The more zealous and prepared the audience is the better assistance of his Spirit God is wont to giue to his seruants As it is with thy prayer the better thy heart is prepared to pray the more comfortable and fruitfull shall thy prayer be when he prepares our hearts then will he cause his eare to heare
saith he Matth. 11. 19. yea he was wont to take the benefit of Gods creatures not of such onely as serue for mans necessity but of such also as God hath giuen vs for our delight It was noted of him by his carping enemies that he was wont to drinke wine Luke 7. 34. And it is said of him twice that he suffered his feet to be annointed with very precious oyntment Luke 7. 38. and Iohn 12. 3. 5. neither refused he to goe to feasts when he was bidden no not vpon the Sabbath day Luke 14. 1. And for his Disciples we know there was offence taken at him because he did not teach them to fast Luke 5. 33. Why then doth he forbeare his meate at this time surely because he would not let slip a notable occasion and opportunity of winning soules to God which he knew was now to be offered vnto him Hee had another matter in hand which he calls his meat which he did as earnestly desire as any hungry man can desire meat and which he knew would delight refresh and comfort him as much as any meat can doe him that stands most in need of it and that was to winne and conuert soules vnto God Why but may some say he might haue eaten somewhat in the meane while in the space wherein the woman was going to fetch her neighbours and they in comming out of the City vnto him So that his eating of somewhat need haue beene no hinderance to that good worke he so much desired to do but a furtherance rather vnto it I answer it is true he might haue done so but his heart was so taken vp either in secret prayer to God for them or in meditation of that he was to teach them when they should come or with the ioyfull expectation of their comming and of the good he knew he should haue occasion to doe as it made him quite to forget all hunger and thirst Now that we may receiue our instruction from this notable example of our Sauiours zeale which is here set forth for our imitation let vs obserue these three points in it 1. That he is so carefull to take the occasion and opportunity that is here offered of inlarging his Fathers Kingdome that though he was hungry he neglects his meat for it 2. That he calls this his meate to doe the will of his Father in instructing and conuerting of men 3. That though he had time to eate without any hinderance vnto that worke yet the care he had of this businesse and ioy he conceiued in the expectation of the good hee was to doe made him forget his hunger And from hence this Doctrine will arise for our instruction That he that will be a true Disciple of Christ must be zealous in the Lords businesse zealous in seruing God and seeking to honour him It is not sufficient to a mans comfort that he hath professed the truth serued God in his calling done the duties God hath required of him vnlesse he haue done it with a zealous heart and earnest affection This is required of vs that would approoue our selues to God in preaching of his Word Apollos is commended for this Acts 18. 25. that being feruent in the spirit hee taught diligently the things of the Lord This is required in them that heare the Word Luke 24. 32. Did not our hearts burne within vs when hee opened to vs the Scriptures This is required of them that would pray with comfort Iames 5. 16. The effectuall feruent prayer of a righteous man auaileth much This is required in euery part of that seruice that we doe vnto God we must be Rom. 12. 11. Feruent in spirit seruing the Lord. Yea this is in generall required of vs in our whole profession and practise of Religion Tit. 2. 14 Christ gaue himselfe for vs to purifie to himselfe a peculiar people zealous of good workes Therefore it is noted to the praise of Iehosaphat that hee lift vp his heart to the waies of the Lord 2. Chron. 17. 6. And of Hezechia it is said that in all the workes he began for the seruice of the house of God to seeke his god hee did it with all his heart and prospered 2. Chron. 31. 31. And of Iosiah that he turned to the Lord with all his heart and with all his soule and with all his might 2. King 23. 25. They maintained and held out the profession and practise of Gods pure Religion with great zeale and earnestnesse of affection The Reasons and grounds of the Doctrine are principally three 1. Euery one that lookes to be saued by Christ must be a follower of Christ He that saith he abideth in him saith the Apostle 1. Iohn 2. 6. must himselfe walke also euen as he walked The best euidence that we can haue that we remaine in him is when we are conformed vnto his example and by his spirit made like vnto him 2. The Lord cannot abide such as serue him without zeale This is plaine by that speech of Christ to the Laodiceans Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold that is an Idolater or a worldling a man of no Religion as he doth of the Christian that is lukewarme 2. That he will spue such a one out of his mouth yea he threatneth the Church of Ephesus that because she had lost her first loue her zeale that once she had he would come against her shortly and remooue her candlesticke if she did not repent and amend this fault Reu. 2. 5. 3. The Spirit of God is said to be like vnto fire in all them that haue receiued it and from thence comes that speech quench not the spirit 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ are said to be baptized with the Holy Ghost and with fire Matth. 3. 11. and where fire is there must needes be some heate The Vse of this Doctrine is 1. To conuince a great error in iudgement that is common in the world We see this is held as a perfect definition of a good Protestant that he is a man found in iudgement and in the knowledge of the truth but not forward nor zealous either in the profession or practise of it yea it is counted the wisedome of a Christian and euen of a Minister too to be a moderate man in Religion not forward nor hot nor zealous in it Whereas we haue heard that such as are regenerate and haue Gods Spirit cannot be without this heate and zeale 2. That in Gods account neither Papist nor Turke is in so bad an estate in some respect as the Gospeller is that is void of zeale 3. That God hath threatned to depriue them of the Gospell that professe it without zealous loue vnto it 2. To exhort vs to examine our selues well whether there be any true zeale in vs yea or no that if we want it we may be humbled and seeke
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
God then for him that is vtterly irreligious and profane Therefore the Lord condemnes the very Atheist because he did not pray Psal. 14. 4. 2. The wicked by the seruice he doth to God doth oft obtaine freedome from temporall iudgements that otherwise would fall vpon him and gets temporall rewards 1. King 21. 29. Ahab did so 3. Many a wicked man by comming into Gods House yea euen when he hath come with a wicked intent hath beene effectually called as the vnbeleeuer that Paul speakes of 1. Cor. 14. 25 26. And those messengers that were sent to apprehend Christ Iohn 7. 46. In which three respects it may be thought good policy for the wicked man to pray and heare and serue God 4. No sinne that any man hath liued in in former time can make his prayers or seruice euer a whit the lesse acceptable to God if he doe now repent the Publican vpon his vnfained humiliation and repentance went home iustified Luke 18. 13 14. So that this Doctrine tends not to the terror and discomfite of any the most notorious sinner that is penitent but to the impenitent sinner to the man that continues in sinne it is indeed a fearefull doctrine and if it be not fearefull now being vttered by a weake man yet it will certainely be fearefull to thee when the Lord shall charge it vpon thy conscience God regards not any seruice thou doest to him nay he would not haue thee to doe him any seruice nay he abhorres whatsoeuer seruice comes from thee Lecture the two and fortieth February 20. 1609. ANd thus haue I finished the first Reason that our Sauiour here bringeth for the confirmation of this Doctrine his second Reason is this God is a Spirit Now in this second Reason we must consider first the meaning of the words then the force they haue to conclude that for which Christ alledgeth them First then we must not take these words as a perfect definition of the nature of God For that that is here spoken of God agreeth also to the Angels and to the soule of man The Angels are spirits Psal. 104. 4. He maketh thâ—… 〈◊〉 his messengers and Heb. 〈◊〉 14. Are they not all ministring spirits The soule of man also is a spirit Eccles 12. 7. The spirit shall returne to God who gaue it Aâ—…s 7. 59. Lord Iesus receiue my spirit But because of all the creatures God hath made these doe most fully and liuely resemble the diuine nature it hath pleased the Lord hauing respect therein to the weakenesse and shallownesse of our capacity to call himselfe a Spirit both here and in other places of the holy Scripture 2. Cor. 3. 17. The Lord is a Spirit Heb. 9. 14 Christs God-head is called the eternall Spirit 1. As they are immortall so the Lord is immortall yea he onely hath immortality 1. Tim. 6. 16. of himselfe 2. As they are wise and vnderstanding natures so the Lord is of himselfe infinite in wisedome In which respect he is called God onely wise 1. Tim. 1. 17. 3. As they are simple inuisible incorporeall not hauing 〈◊〉 mixture nor consisting of any corporall substance And therefore 〈◊〉 â—…oues himselfe after his Resurrection not to be a spirit by this reason 〈◊〉 〈◊〉 Behold my hands and my feet handle mee and see for a spirit 〈◊〉 〈◊〉 â—…d bones as yee see me haue so is the Lord and in this respect principally is the Lord called a Spirit in this place because he is not a visible sensible corporall but a spirituall nature Now for the force that is in this reason to conclude that for which Christ bringeth it the true worshippers must worship the Father in spirit and truth not with a ceremoniall and outward worship because God is a Spirit The force I say of this reason is euident His worship must be answerable to his owne nature Such as himselfe is such must the worshippers be that he delighteth in According to the Prouerbe like will haue like like master like man Such as a mans owne disposition is such he desireth they should be that serue him Dauid had no better an argument to prooue that he did vnfainedly feare God then this that all his delight was in godly men Psal. 16. 3. Specially that his care was to seeke out such to serue him as feared God Psal. 101. 1. Mine eyes shall bee to the faithfull in the land that they may dwell with me he that walketh in a perfect way he shall serue mee This reason the Lord oft vseth Leuit. 19. 2. Yee shall bee holy for I the Lord your God am holy As if hee should say because you are my seruants my people you must frame your selues to my disposition and seeke to be like me The Lord therefore being a Spirit himselfe sets his eye vpon the spirit and heart of man to see how he is serued there 1. Samuel 16. 7. The Lord looketh not as a man looketh for man looketh on the outward appearance but the Lord looketh on the heart His delight is to haue seruice done to him with the spirit and heart Behold thou desirest truth in the inward parts saith Dauid Psalme 51. 6. Let the adorning of a Christian saith the Apostle 1. Pet. 3. 4. bee the hidden man of the heart in that which is not corruptible euen the ornament of a meeke and quiet spirit which is in the sight of God of great price So that he that thinketh a ceremoniall and bodily worship will content the Lord doth iudge erroniously of his nature and indeed maketh an Idol and a false God of him But it may bee obiected that there seemeth to bee no consequence in this Reason the true worshippers must now after Christs Ascention worship God in a more spirituall manner then they haue done vnder the Law because God is a Spirit for God was a Spirit then also as well as now To this I answer that it is true indeed and therefore he alwaies required to be worshipped in spirit for euen to them vnder the Law it was said Deuteronomie 10. 16. Circumcise the fore-skin of your hearts and Hosea 6. 6. I desired mercy and not sacrifice and the knowledge of God more then burnt offerings But as the Lord hath more cleerely reuealed himselfe now to bee a Spirit to be of a spirituall nature then he did vnder the Law so hee requireth spirituall worship of his people now more then he did vnder the Law Then God reuealed himselfe to his people in many sensible apparitions visions and voices hauing respect therein to the infirmity of his Church while she was in her child-hood We know the Lord appeared to Abraham in the body of a man and talked familiarly with him as one friend doth with another Gen. 18. 28. And in a vision to Ezekiel he appeared in the similitude of a man sitting vpon a throne Ezek. 1. 26. So with an audible and sensible voice he deliuered the Law vnto his people Deut. 5. 26.
haue an eye to and watch our hearts well they will be rouing And as this is needfull in all our prayers so especially in prescript and set formes of prayer which we haue oft accustomed our selues vnto 2. To set our selues as in Gods presence and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare Serue the Lord with feare Psal. 2. 11. in thy feare will I worship toward thine holy temple Psal. 5. 7. The second sort of hypocrites that do not worship God in spirit and truth are they that vse Gods worship or any part of it as a matter of ceremony and formality onely and neuer seeke in it the edification of the spirit and conscience 1. That Preacher is but an hypocrite that seeketh not so to preach as his preaching may haue power in the hearts of his hearers I will know not the speach of them that are puffed vp but the power For the kingdome of God is not in word but in power 1. Cor. 4. 19 20. And he maketh this a note of an able Minister of the Gospell when he is the Minister of the spirit 2. Cor. 3. 6. It is that we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers The seale of mine Apostleship are yee in the Lord yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry 1. Cor. 9. 2. 3. We had therefore need not onely to preach but to teach such Doctrine as is profitable and which particularly concerneth and is of vse to those we teach this was Pauls direction to Titus to teach and stand vpon those things in his Ministry that were good and profitable vnto men Tit. 3. 8. neither onely to teach but to vse application also Preach the Word reproue or conuince rebuke exhort 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites who so they haue a forme of Gods seruice neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry for what power feele they in it Such also are they as heare good Preachers and praise them but neuer examine what profit they receiue in their conscience by them When you praise a good Preacher whose Ministry you frequent with your tongue your life and vnreformed course doth disgrace him Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry in whose hearts the spirit of God hath written that of their Ministers commendation as may be read of all men 2. Cor. 3. 2. 3. The third sort of hypocrites that worship not God in spirit and truth are they that will be deuout in the exercises of Religion and zealous in profession Make a shew of godlinesse but deny the power of it 2. Tim. 3. 5. True Religion where it is receiued will command the heart and the whole man Let a man professe what he will if his heart and life be not reformed he is an hypocrite and whatsoeuer worship he doth to God is but a false worship We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 9. 31. yea the very seruice he doth to God doth but increase Gods wrath against him either amend thy life or giue ouer seruing of God THE THREE AND FORTIETH LECTVRE ON FEBRVARY XXVII MDCIX IOH. IIII. XXV XXVI The Woman saith vnto him I know that Messiah commeth which is called Christ when hee is come hee will tell vs all things Iesus saith vnto her I that speake vnto thee am he THese words containe the conclusion of that conference that was betweene our Sauiour and the Woman of Samaria In the interpretation of the words for the helpe of your memory these fiue questions are distinctly to be opened and resolued Whom meaneth shee here by Messias seeing it is plaine shee vseth this word as the proper name of some person I answer it is euident by the words following that she meaneth the same person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world was described and made knowne to them both by his natures specially his humane nature I will put enmity betweene thy seed and her seed it shall bruise thy head Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and by those offices he should exercise and whereby he should procure the saluation of his people viz. 1. His Propheticall office I will raise them vp a Prophet from among their brethren like vnto thee Deut. 18. 18. His Priesthood He shall be a Priest vpon his throne Zach. 6. 13. His Kingly office Reioyce greatly O daughter of Zion shout O daughter of Ierusalem behold thy King commeth vnto thee Zach. 9. 9. and by the place where he should be borne But thou Bethlehem Ephratah though thou be little among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel whose goings forth haue beene from old from euerlasting Mic. 5. 2. So had he three proper names in the Old Testament giuen him 1. One in respect of his two natures hypostatically vnited in one person Esay 7. 14. He shall call his name Immanuel 2. Another in respect of the obscure place of his education Zach. 6. 12. Behold the man whose name is the Branch 3. A third in respect of his office Dan. 9. 25. Messiah the Prince Now of all the names whereby our Sauiour was described in the Old Testament this name was the most famous among the Iewes When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue he asked them where Messias should be borne Matth. 2. 4. For though the Euangelist writing in Greeke vse the word Christ in that place yet it is certaine that he in his language vsed the word Messiah So Iohn 1. 41. We haue found the Messias saith Andrew to his brother Simon Now this Hebrew name Messiah and the Greeke name Christ doe in our language signifie the annointed one and we shall finde it was giuen to sundry others in the holy Scripture for the Kings of Gods people were called the Lords annointed 2. Sam. 19. 21. and so were the Priests Leu. 10. 7. and so were the Prophets Psal. 105. 15. Because euery one of these were by the ceremony of annointing as by a Sacramentall signe assured from the Lord that he would inwardly annoint them that is endue them with such graces of his holy spirit as whereby they might be enabled to discharge those offices that he called them vnto yet was this name of Messiah Christ the annointed of the Lord made a proper name onely vnto our blessed Sauiour 1. Because all those Kings
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
Gods deare children when they haue neglected the care of a good conscience and fallen into grosse sinnes great sinnes haue brought them into great sorrowes The sinnes that haue been committed with most iollity and pleasure did of all other bring them to the most sorrow of heart in the end This Iob felt when God caused him to possesse the sinnes of his youth he saith Iob 13. 26. that he did write bitter things against him He found much bitternesse in the remembrance of those sinnes And Dauid though he were of a sanguine constitution 1 Sam. 16. 12. and consequently chearfull naturally though he were likewise an excellent Musitian and a King also that had all outward helps to keep sorrow from his heart yet when he had giuen liberty to himself to commit that sweet sin as the world cals it he lost his chearefulnes and grew to that inward anguish of spirit that he cries out in Psal. 51. 8. Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce And Ps. 31. 10. My life is wasted with heauines and my years with mourning 1 O think vpon this you Belly-gods and Wantons that can find no pleasure but in offending God As pleasant as you be now you will haue the heauiest hearts one day of any people vnder the Sun Woe be to you that laugh now for ye shall mourne and weepe Luke 6. 25. 2 And you Beloued Would you haue a chearfull heart and be comfortable euen in affliction in the time of your sicknesse and at the houre of your death haue care then of a good conscience take heed of knowne sinnes Do you feele your hearts at any time begin to be oppressed with heauinesse Examine your liues find out your chiefe sinnes purge your selues from them by repentance and so shall ye keep your selues from being ouercome with griefe The third preseruatiue and meanes to keep a mans heart from excessiue griefe specially for any worldly occasion is to make the Lord his treasure and not any earthly thing If a man do not ouer-value these earthly comforts husbands wiues friends children health wealth liberty peace c. nor count them his chiefe treasure but esteeme them as they are indeed transitory comforts and count the Lord his fauour and grace his chiefe treasure If a man set not his heart on these things but loue them only in the Lord then shall he not be oppressed with immoderate sorrow for them when God shall take them away What a notable help it is against excessiue sorrow when a man can keep his heart from the ouer-much loue of these things we shall find 1 Cor. 7. â—…0 where when the Apostle had said Let them that weepe be as though they wept not he adds presently And they that reioyce as though they reioyced not as if he should say Wouldst thou keep thy selfe from weeping and mourning too much for these things when thou shalt lose them then reioyce not too much in them when thou doest possesse them And for the other point what force there is in this to stay the heart from immoderate griefe for worldly things when a man can make the Lord his fauour and grace his chiefe treasure you shall find Esa. 33. 6. There shall be stability of thy times strength saluation wisdome and knowledge for the feare of the Lord shall be his treasure As if he should say In all times the man that hath made the feare of the Lord his treasure shall haue stability and strength and saluation wisdome and knowledge And our Sauiour when he dehorts his Disciples from that care for earthly things as will bring griefe and vexation to the heart prescribes this for a remedy against it Mat. 6. 33. But seeke ye first the Kingdome of God and the righteousnesse thereof c. On the other side the man that makes these worldly things his chief treasure and sets his heart vpon them cannot choose but be oppressed with sorrow when he shall be depriued of them as we see in the example of Ahab 1 King 21. 5 6. When he could not get Naboths Vineyard his spirit was exceeding sad and he could not eat his meat And why so His pleasure was his treasure he loued Naboths vineyard too well and it was a death to him to be kept from it Then may I say to euery one of you that haue no felicity but in earthly things in your wealth your belly-cheere your merry company your pastimes and sports your braue apparell your credit and fauour with men you loue them more than God you affect them and care for them more than for God as our Sauiour in another case said Luke 21. 6. Are these the things that ye looke vpon Haue you no better comforts than these Alas how wofull will your case be when you must part with these things Consider what is said Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule Can he hope that God will heare his cry when trouble commeth vpon him Will he set his delight on the Almighty and call vpon God at all times Follow therefore the counsaile of our blessed Sauiour Mat. 6. 19. Lay not vp treasures for your selues vpon earth but lay vp treasure for your selues in heauen And marke well the reason of our Sauiour which he giues Verse 21. For where your treasure is there will your hearts be also q. d. If you make earthly things your treasure you will immoderately ioy in them when you haue them and grieue for them when you shall want them Consider first that these things are not our proper goods but cast more plentifully on reprobates than on Gods children If ye haue not been faithfull in that which is another mans who shall giue you that which is your owne Luke 16. 12. But Gods fauour and grace is our peculiar portion These things are not durable neither can we haue any certaintie in them Trust not in vncertain riches 1 Timothie 6. 17. But Gods fauour and grace is euerlasting The feare of the Lord is cleane enduring for euer Psal. 19. 9. These things are vaine and can yeeld vs no helpe no comfort when we shall most stand in need Riches profit not in the day of wrath Prouerb 11. 4. Whereas the sense of Gods fauour and grace will yeeld vs comfort euen in the greatest affliction it will make vs euen to glory in the greatest tribulation Rom. 5. 3. The fourth and last preseruatiue against immoderate sorrow is for a man to be rightly perswaded of his liberty in the vse of the outward comforts of this life as a good diet and good company and following our worldly callings and recreations and such like Let no man say this preseruatiue might well be spared as beseeming the Physitian much better than the Diuine for first many a good soule haue great need of this preseruatiue and giue great aduantage to Satan
till the euill day is That no man can tell how long he shall enioy the meanes of grace no man can meet the Bride-groome vnlesse he haue oyle in his lampe and that he cannot haue but of them that sell it Mat. 25. 9. No affliction or sicknesse is able to saue a soule without the Word that made the Prophet say Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Psal. 94. 12. Nay euery Preacher will not serue the turne but he had need to be a rare man that should do good in such a case Iob 33. 23. If there be then a messenger an interpreter one of a thousand he had need haue the tongue of the learned that should know to minister a word in time to him that is wearie Esa 50. 4. And who can assure himself to haue such a man to be with him in his last sicknes They only that haue esteemed the Word in their health may assure themselues to haue it for their comforter in sicknesse But the wicked man that hath despised the ministry of the Word in the dayes of his health and prosperity hath iust cause to feare God will depriue him of the comfort of it in his sicknesse and affliction For so God hath threatned such contemners of his Word Amos 8. 12. They shall wander from sea to sea and frâ—… the North euen to the East shall they run to and fro to seeke the Word of the Lord and shall not find it and Ezek. 7. 25 26 When destruction commeth they shall seeke peace and shall not haue it Calamity shall come vpon calamitie then shall they seek a vision of the Prophet but the law shall perish from the Priest and counsell from the ancient q. d. O then let euery man make his benefit of the means of grace now while he doth enioy them while Gods merchant men are among you make you prouision of oyl for your lamps No man can be sure to haue the like means when he would himselfe 2 Cor. 6. 2 Behold now the accepted time behold now the day of saluation The third reason to perswade men to reconcile themselues to God and to get assurance of their saluation presently in their youth and in their best health is this that though a man were sure he should haue as good means for his instruction and conuersion and comfort in his last sicknesse as he hath now yet he shall find himselfe most vnfit at that time to make his benefit of them Sicknesse and extreme affliction will so dull the mind and make the heart so heauy yea a man shall then haue so many meanes to trouble and distract him as he shall not be able to relish any sweetnesse in the best counsaile that is giuen him in the holiest praiers that are made by him These are the daies which Salomon speakes of Eccl 12. 1. Wherein a man shall say I haue no pleasure in them Remember what case the best of Gods seruants haue beene in in their extreme affliction They haue been vnable to pray they haue been astonied and could not speake Psal. 77. 4. yet thou saist thou wilt then pray They haue beene vnable to relish or profit by the best meanes They harkened not vnto Moses for anguish of spirit Exod. 6. 9. Yea their soules haue refused comfort Psal. 77. 2. and thou saist then thou wilt send for the Preacher and take his counsaile They haue beene oppressed with the burden of their sinnes Dauid saith of himselfe at such a time that his iniquities had taken such hold vpon him as he was not able to looke vp that they were more in number then the haires of his head and that therefore his heart failed him Psal. 40. 12. and thou saiest then thou wilt cast off all thy sins and get assurance of the pardon of them They haue been faine to spend vpon the old stock and to comfort themselues not with that which they haue found in themselues for the present but by calling to mind the good things they knew were in them in former times Iob seeks to recouer his comfort this way as is plaine Chap. 29. 30. 31. and so did Dauid likewise when his spirit was ouerwhelmed within him his heart within him was desolate then he remembred the dayes of old Psal. 143. 4 5. They haue sowne before vnto themselues in righteousnesse as the Prophet speaketh Hos. 10. 12. And all thy hope is in the comfort you shall find then Thou deferrest to sow till that time when thou shouldst reape O foolish man deceiue not thine owne heart any longer do not imagine thou shalt be in better case when sicknesse and extreme affliction shall come than the best of Gods children haue been Whilst thou art now in health get assurance of thy saluation for thou wilt be then vnfit to do it Seeke and lay vp knowledge now for that will be a time of spending thy stock that thou hast gotten not of increasing it Giue thy selfe much to prayer now and get assurance that thou hast the spirit of prayer for then thou wilt be hardly able to do it The fourth Reason to disswade a man from putting off his repentance till sicknesse is this That though he were sure to haue neuer so good meanes of repentance and though sicknesse and griefe it selfe had no force to hinder him from profiting by them yet shall he be vnable to receiue good by them vnlesse the Lord be pleased to worke with them O Lord I know that the way of man is not in himselfe It is not in man that walketh to direct his steps Ier. 10. 23. And euery man that hath wilfully deferred and put off the time of his repentance hath iust cause to feare that God will not then worke with the meanes to doe him good For first as God hath in his counsell set and determined the day of euery mans visitation the iust time and moment of euery mans conuersion which if he passe he shall neuer be conuerted So is euery man to account not the time to come but the present time when God by his Word and Spirit moues him to repent to be his day the time of grace and repentance to him Therefore Heb. 3. 4. this is foure times repeated To day if you will heare his voice Secondly the nature of sinne is to harden the heart and the longer that any sinne is continued in the harder it will make the heart and the more vnable to repent No man that once giues libertie to himselfe in any sinne is able to say Thus far will I go and then I will stay my selfe thus long will I continue in it and then I will repent The longer a man continues in this net and snare the more he shall be intangled in it and with the more difficultie get out the deceitfulnesse of sinne will harden the heart Heb. 3. 13. Thirdly the Lord hath threatned to punish the presumptuous sinner