then said yee shall not adde vnto the word which I command you neither shall yee diminish ought from it Deut. 4. 2. but now they giue a perfect direction to the whole Church that shall be to the end of the world It is said that the whole houshold of God is built vpon the foundation of the Apostles and Prophets Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem Apoc. 21. 14. 3. That had additions made to it in euery age to this neuer shall be any Therefore the Apostle Iohn who liued to see all the bookes of the New Testament written and the whole body of the Canonicall Scripture perfected and to giue his testimony to them all concludes his booke of the Reuelation which is the last of them all and of the same and no more diuine authority then all the rest and so sets his seale to the whole Canon I testifie vnto euery man that heareth the words of the prophecy of this booke If any man shall adde vnto these things God shall add vnto him the plagues that are written in this booke Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times and the times of Christ Hebrewes 1. 1 2. At sundry times and in diuers manners God spake in old time to our fathers by the Prophets in these last daies hee hath-spoken to vs by his Sonne 1. We haue a more excellent and perfect teacher giuen vs then they had they had the Prophets we haue the Sonne of God himselfe 2. Then God reuealed his will at sundry times now all at once In which respect also thirdly it is to be marked that he calls that time wherein Christ and the Apostles liued the last dayes as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world 1. Cor. 10. 11. Why are they called so so many 100. yeares so many ages before the worlds end Surely because there shall be no more alteration made in Religion the will of God shall be no further reuealed then it was then there shall be no more additions made to that which Christ hath taught vnto his Church The Reasons of this Doctrine are three 1. It is a part of Christs Mediatorship and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church so Peter interprets and applies that place of Moses to be meant of Christ For Moses truely said vnto the Fathers a Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. yea he is called the onely Doctour and teacher of his Church Matth. 23. 8. 10. One is your Doctour to wit Christ. 2. There was no want of ability in him to reueale the whole will of his Father to the Church For Iohn 1. 18. Hee is in the bosome of his Father and knew all his secrets and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge 3. There was no want of faithfulnesse in him he was faithfull in his office as Moses Hebrewes 3. 2. yea more faithfull then Moses Heb. 3. 5 6. This Doctrine serues for the improouing and conuincing of three errors First Of the Papists that deny the perfection of the Scriptures and still adde traditions and vnwritten verities vnto them Christ hath taught vs all things and whatsoeuer he taught vs he taught it in his owne life time and in the daies of the Apostles And whatsoeuer he taught in his owne person is contained in the Scriptures Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures Acts 26. 22. The Scriptures before Christ and his Apostles had put the last hand vnto them and reuealed all the will of God were perfect and sufficient to keepe men from damnation Luke 16. 29. To make them wise to saluation 2. Tim. 3. 15. so as the Church then needed no traditions nor indeed might receiue any how can they then be vnperfect now The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles iudging them temporary and abrogating them at their pleasure and esteeme the direction that God gaue to his Church vnder the Law in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnder the Gospell and that more is left to the power and discretion of the Church now then was then They grant that then nothing was to be done without Gods particular direction neither by the Church According to all that I shew thee after the patterne of the Tabernacle and the patterne of all the instruments thereof euen so shall yee make it Exod. 25. 9. neither by the Magistrate Dauid not as a King but as a man of God a Prophet commanded the courses of the Priests c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple it is said that it was done according to the commandement of Dauid and of Gad the Kings Seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies But this conceit is euidently ouerthrowne by this Doctrine We haue heard that Christ hath taught vs all things that concerne Gods worship indeed not expresly euery thing that belongs to the circumstances of Gods worship no more did he vnder the Law no expresse direction was giuen for the houre when the morning and euening sacrifice should be kept for setting vp the Synagogues or Pulpits for the forme of buriall and marriage but he hath giuen vs rules to direct vs in all these things and those more cleere and certaine and sufficient to resolue vs in all our doubts and to decide all controuersies that may arise about them then they had vnder the Law The third error is theirs that hold and put holinesse in sundry superstitious customes touching buriall fasting c. for which they haue no warrant but the tradition of their fathers as the Apostle speakes of many other vanities 1. Pet. 1. 18. The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed that the simplest person which with an honest heart shall vse the meanes of knowledge God hath giuen may attaine to a greater measure of knowledge of these daies it is prophecyed that the earth shall bee filled with the knowledge of God as the waters that couer the sea Esay 11. 9. If then God vnder the Law did so much abhorre ignorance in the Minister Hos. 4. 6. in the people Esay 27. 11. how much more in vs now if he required then that all should be instructed before they came to
and thoughts which Sathan puts into the minde which till they be cast downe we can neuer be brought to the obedience of Christ 2. Cor. 10. 4 5. And as this may be said of all sin so specially of this Sathan puts many erroneous conceits and imaginations into the minds of men whereby he deceiues them and makes them thinke it can be no matter of great danger to liue in this sinne Therefore the Apostle speaking of the danger of this sinne saith 1. Cor. 6. 9. be not deceiued neither Fornicators nor Adulterers nor Wantons c. and Ephes. 5. 5 6. When hee had said this Ye know that no whoremonger nor vncleane person hath any inheritance in the Kingdome of Christ and of God he addeth Let no man deceiue you with vaine words And thus Salomon describes the man that is drawne to it Pro. 7. 22. 23. Hee goeth after her straight-way as an oxe goeth to the slaughter or a foole to the correction of the stocks till a dart strike thorow his liuer As a bird hasteth to the snare and knoweth not that it is for his life If his vnderstanding were not blinded if he knew well what he did if he were not a foole and as void of the true vse of his reason as the bruit beast is he could not doe as he doth I will therefore endeauour by the weapons of our warr-fare such as I haue receiued from the Lords Armory the holy Scriptures to cast downe those thoughts and Imaginations whereby Sathan deceiues men in this case and hardens them in this sinne And these weapons if you will receiue them and learne to vse them you shall finde will be mighty through God to cast downe strong holds as the Apostle speakes 2. Cor. 10. 4. This is the soueraigne Preseruatiue to keepe vs from all Sathans Temptations By the words of thy lips saith Dauid Psal. 17. 4. I haue kept me from the paths of the destroyer Now the meanes whereby Sathan deceiues men and drawes so many into this sinne I finde to bee principally foure 1. The generality of this sinne 2. The hope of secrecy 3. The hope of impunity 4. The hope of repentance and so of pardon 1. The generality of this sinne deceiueth many How can this bee so great a sinne thinke they that is so common in all places and among all sorts and conditions of men How vsuall is this among such as are of chiefe credit yea are not many professors faulty in this yea are there not Preachers and good Preachers too that will doe as bad as this commeth vnto and worse too This errour hath of old deceiued many The example of some persons doth strangely comfort and harden men in sinne The Prophet saith Ezek. 16. 54. that the Iewes by their Iewdnesse and euill example were a comfort vnto them of Sodome and Samaria When a sinne is become common and growne into fashion it is presently counted no sinne or no great sinne at least See how this hardned them Ier. 44. 17. Wee will burne incense to the Queene of heauen And why we haue done it and not we onely but our Fathers our Kings and our Princes in the Cities of Iudea and in the streets of Ierusalem And surely these times are such and this sinne is growne so common as men shall haue much adoe to preserue themselues and their families from it As when the Plague is in a towne if but some one or two houses be infected a man may without danger goe to the towne and liue in it but if the infection grow generall all men are afraid of it so is it in this case This made the Prophet complaine so Esay 6. 5. Woe is me for I am vndone because I am a man of vncleane lips apt to offend in my speech and how can I chuse but be so For I dwell in the midst of a people of vncleane lips So that there is small hope I shall any more preuaile in speaking against this sinne now then Lot did when he sought to oppose himselfe to the multitude in the like case Gen. 19. 4. All the men of Sodome from the young to the old euen all from all quarters had compassed his house and he verse 7. sought to perswade with them but verse 9. see their answer He is come alone as a stranger and shall he iudge and rule Yet because Gods sheepe will heare his voice Ioh. 10. 27. I will giue you out of Gods Word some soueraigne preseruatiues against this temptation No mans example should be the rule of our conscience that were to preferre man before God And it is a poore excuse a poore comfort for any to say such a mans example drew me to this What helpe found Adam in this excuse when he said Gen. 3. 12. The woman gaue mee of the tree and I did cate Nay it is a token of Gods wrath vpon thee to lay such stumbling blocks before thee Matth. 18. 7. Woe be to the world because of offences And it is a certaine signe of reprobation in thee that thou stumblest and takest occasion to fall by such examples Those whom God hath ordained to destruction he will lay stumbling blocks before them that they may perish as he threatneth Ier. 6. 21. Behold I will lay stuâ—…bling blocks before this people and the fathers and the sonnes together shall fall vpon them the neighbour and his friend shall perish No sinne is the lesse odious nor the danger of it the lesse because it is common for as it is certaine the greatest part shall be damned Matth. 7. 1â—… Broad is the way that leadeth to destruction and many there be which goe in thereat God hath made Tophet wide and large as the Prophet speaketh Esay 30. 33. So though with men many times it be a meanes of immunitie from punishment to a lewd man that hee hath many that ioyne with him in that sinne yet with God it is not Though hand ioyne in hand saith Salomon Pro. 11. 21. the wicked shall not be vnpunished Nay the more common a sinne is the more odious it is to God and the more dangerous for them that liue in it For nothing will hasten Gods vengeance so much as that It was the generality of sinne in the old world that brought destruction vpon it Geâ—… 6. 12. And vpon Sodome likewise Gen. 19. 4. See a notable proofe of this Ier. 5. 7. How should I spare thee for this and verse 9. Shall I not visit for these things Shall not my soule bee auenged on such a nation as this And marke the reason why the Lord must needs be auenged vers 7 8. They committed adultery and assembled themselues by companies in Harlots houses euery man neyed after his neighbours wife And yet though the generality of sinne doe hasten and increase Gods vengeance vpon men in this life if it would be any mitigation to the torments they should endure in hell that they shall there haue so many
see what a blessing Phineas brought both vpon his owne house and vpon all Israell by the zealous hatred hee shewed against this sinne in the punishing of Zimry and Cozby Numbers 25. 11 12. 3. There is no true loue in any to their neighbours and country but in such onely For the shame and punishment that one man is brought vnto is a meanes to restraine many from committing this sinne and so to preserue them from the curse of God that is due vnto it That is the reason the Lord giueth for the seuerity that he enioyned the Magistrate to vse Deut. 13. 11. That all Israeli may heare and feare and doe no more any such wickednesse as this among you 4. There is no true loue to the sinner himselfe in any but in such onely For the disgrace and punishment that he is brought vnto is the likeliest and best meanes to bring him to true repentance Psal. 83. 16. Fill their faces with shame that they may seeke thy name O Lord 2. Thess. 3. 14. If any man obey not our sayings haue no company with him that he may bee ashamed verse 15. yet count him not as an enemy Secondly It is no aduantage to the vncleane person that men faile in their duty and doe not shew that detestation to his sin that they ought to doe For all kind of sinners may assuredly looke for plagues from God euen in this life though Magistrates should winke at them Behold saith Salomon Pro. 11. 31. the righteous shall bee recompenced on the earth much more the wicked and the sinner And Eccl. 8. 12 13. Though a sinner doe euill an hundred times and his daies bee prolonged Yet surely I know that it shall bee well with them that feare God which feare before him But it shall not bee well with the wicked neither shall bee prolong his daies which are as a shadow because hee feareth not before God Nah. 1. 2 3. God is iealous and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and hee reserueth wrath for his enemies The Lord is slow to anger and great in power and will not at all acquit the wicked The Lord hath his way in the Whirle-wind and in the storme and the clouds are the dust of his feet But of all sinners none haue more cause to looke for fearefull iudgements from God then they that liue in this sinne For God hates this sinne and will certainely punish and plague it though men doe not Yea there is no one sinne specially against the second Table which he hath set more euident marks of his indignation vpon and witnessed it by executing his iudgements vpon men for it then this Is not destruction to the wicked saith Iob speaking of this sin Iob 31. 3. and a strange punishment to the workers of iniquity Heb. 13. 4. Whoremongers and Adulterers God will iudge For this very sinne therefell of Israel in one day three and twenty thousand 1. Cor. 10. 8. And the Apostle tells vs that all iudgements that befall a Nation a Country or Towne are to be imputed chiefly to this sinne Ephes. 5. 6. Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience But I will shew you more particularly how God is wont to punish this sinne And I am deceiued if any one sinne hath so many punishments so particularly threatned in the word against it as this hath 1. God plagues men in their bodies for this sinne Not onely as Salomon speaketh because Pro. 5. 11. It consumeth the flesh and the body but he hath inuented a plague proper and peculiar to this sinne euen that infectious and loathsome disease which at the first was called the disease of Naples and after the French disease but now may aswell be called the English disease For of very many in all places that may now be said which Zophar speaketh to Iob 20. 11. His bones are full of the sinne of his youth and it shall lie downe with him in the dust Other diseases may well be called the fruits of sinne but is there any sinne that hath a disease that is so naturall a fruit of it and that beares his name in the forehead thereof so as this doth 2. God plagueth men in their goods for this sinne Pro. 6. 26. Because of the whorish woman a man is brought to a morsell of bread Iob 24. 18. Their portion shall bee cursed vpon the earth Many a man is brought to beggery by it Yea this sinne is able to destroy Kings as Salomons mother taught him Pro. 31. 3. 3. God plagueth men in their good name and reputation for this sinne Pro. 6. 33. He shall finde dishonour and his reproach shall neuer be put away Let him haue neuer so much wealth and power he shall haue no true credit nor estimation with men no not with his owne seruants or children or such as are most bound vnto him God told Dauid that when he committed this sin he despised him 2. Sam. 12. 10. And those that despise God shall be sure to be despised 1. Sam. 2. 30. 4. God plagueth men in their posteritie for this sinne Iob 31. 12. This is a fire that shall deuoure to destruction and roote out all mine increase Iob 21. 19. God will lay vp the sorrow of the father for his children Many a goodly family hath beene ouerthrowne by this sin Yea for this sinne God denies a posterity to many It is not only the curse whereby God threatneth the man that commits incestuous vncleannesse that hee shall die childlesse Leuit. 20. 20 21. but of all adulterers and fornicators also the Lord saith Hos. 4. 10. they shall commit whoredome and shall not increase Iudah though in all likelyhood he were but thirty yeares old when he lay with Tamar Gen. 38. and had two sonnes by her yet doe we neuer reade that he had any childe after sure it is that from them two onely and Selah whom he had before the families of Iudah are reckoned Gen. 46. 12. Num. 26. 19. 22. 1. Chron. 2. 3 4. 5. God plagueth the family and towne where such men dwell for this sinne Gen 29. 18. God shut vp euery wombe of the house of Abimilech because of Sarah when there was but a purpose in him to commit adultery with Sarah though he intended it vnwittingly altogether The family and towne is polluted and made guilty of sinne Ier. 2. 2. Thou hast polluted the Land with thy whoredomes Num. 25. 1. The people began to commit whoredome with the daughters of Moab and verse 3. The wrath of the Lord was kindled against Israel and verse 4. Hee sent a plague that consumed twenty foure thousand 6. Because many an vncleane person will be ready to say none of all these plagues I thanke God haue hitherto nor doe now touch me I say vnto such men 1. The longer Gods plagues are deferred
Sonne will reueale him Matth. 11. 27. And the meanes whereby Christ reuealeth and makes his Father knowne vnto vs is the Word Iohn 17. 6. I haue declared thy name to the men that thou gauest mee out of the world verse 8. For I haue giuen vnto them the Word which thou gauest mee 2. For the second branch Whatsoeuer is not done of faith that is vpon a perswasion wee please God in it is sinne Rom. 4. 23. Now faith is grounded vpon the Word And how can a man be perswaded he pleaseth God in that seruice hee doth to him vnlesse he haue his Word for it For if we follow our owne good intent while we thinke we please God we may most highly offend him the Iewes when they killed the Apostles thought they did God good seruice Ioh. 16. 2. and so did Paul when he was exceedingly mad against the faithfull and compelled them to blaspheme Acts 26. 11. and he saith that this was then the height of his zeale he persecuted the Church Phil. 3. 6. The First Vse of this Doctrine is to teach vs 1. To esteeme this a singular prerogatiue that the Lord hath not suffered vs to walke in our own wayes Acts 14. 16. But to be thankefull that we haue the Word and to make our vse of it This was the chiefe preferment of the Iew aboue the Samaritan and all others Romanes 3. 1 2. If any want this the god that they serue is not the true god but an Idoll and fancie of their owne 2. Chron. 15. 3. They worship they know not what whereas wee haue a comfortable assurance that the worship wee doe pleaseth God 2. If therefore thou desire to serue and please God let this bee thy first care to liue vnder a good Ministry and to get knowledge Israel was without the true God while it was without a teaching Priest and without the Law 2. Chron. 15. 3. all the deuotion that ignorant people vse is but the Sacrifice of fooles till they be ready to heare and willing to be instructed that way Eccles. 5. 1. Therefore also the Lord complaineth Hos. 4. 6. that there is an ignorant Priest that cannot instruct them the people perish for want of knowledge 3. Count it thy wisedome to cleaue so precisely to the Word as in the maters of Gods seruice not to doe any thing which thou canst not finde warranted by the Word Psal. 119. 31. I haue cleaued to thy testimonies O Lord confound me not 4. Conceiue no otherwise of God then he hath reuealed himselfe in his Word Now if we apply this to our selues wee shall finde that the most of our people are in no better case then the Samaritans were who worshipped they knew not what 1. Indeed we haue the whole Word of God and so had not they But is our case euer the better for that No surely it is so much the worse they wanted it we haue it and contemne it We count it no prerogatiue to haue it wee make no benefit of it wee reade it not wee seeke not the knowledge of it we care not what Ministrie wee liue vnder we count it no benefit to liue vnder an able Ministrie Heb. 2. verse 3. How shall we escape if we neglect so great saluation 2. Though they doe ioyne with Gods people in his true worship yet doe they it not vpon this ground that they know by the Word God will be thus serued But the rule they follow is either first the commandemâ—…nt of men as it is said of the Pharisees Matth. 15. 9. or secondly the custome of the place where they liue as we read the Samaritans of old did 2. Kings 17. 40. or thirdly their owne good meaning contrary to that commandement seeke not after your owne heart Numb 15. verse 39. The second Vse is to iustifie our Religion against the Papists For it is euident wee may truely say to them as our Sauiour doth heere Yee worship that which yee know not wee worship that which wee know 1. It is not possible they should haue any assurance that they please God in that seruice they doe vnto him how confident soeuer they seeme to be because they doe not worship God according to his Word 2. While they thinke they worship God they worship the diuell Of them certainely that is spoken Apoc. 9. 20. And the remnant of men which were not killed by these plagues repented not of the workes of their hands that they 〈◊〉 not worship diuells and Idols of gold and siluer and of brasse and of stâ—…ne and of wood which neither can see nor beare nor goe For if the Israelites in Aarons and Ieroboams time were truely said to worship diuells when they worshipped the true God vnder the similitude of a molten Image then is their worshipping of Images no better then Idolatry and worshipping of diuells notwithstanding that they say that they neither worship the Image it selfe nor any false god in or by it The worshipping of the Virgin Mary as well as the worshipping of Venuâ—… or any of the heathen gods the kneeling before the picture of God the Father or Christ crucified as well as the kneeling before Baal is a worshipping of diuells Lecture the fiue and thirtieth December 12. 1609. IN this Verse as we haue heard three things offer themselues to our 〈◊〉 1. The fault he findeth with the Samaritans worship Yee worship that whâ—…h yâ—…e know not 2. The commendation he giues to the Iewes worship wee worship that wee know 3. The reason whereby he iustifieth this commendation hee giues to the Iewes For saluation is of the Iewes It followeth now that we proceed to the two last points contained in these words Wee worship that we know for saluation is of the Iewes In which words for the helpe of our memory and vnderstanding three things are to be obserued 1. That Christ prof sieth of himselfe that he worshipped God 2. That he worshipped God as the Iewes did 3. That he affirmeth saluation is of the Iewes Then the first Doctrine that we haue here to learne is this That our Sauiour himselfe though he were the Sonne of God did vse when he was here on earth to serue and worship God 1. He was wont diligently to frequent the place of publike prayer Luke 4. 16. Hee went into thâ—… Synagogue on the Sabbath day as his custome was 2. Hee was wont to vse prayer in his owne family Luke 9. 18. As hee was alone praying his Disciples were with him 3. He was wont alwayes at his meales to giue thankes and pray to God for his blessing vpon the creatures and that not onely when he was to worke a miracle Matth 14. 19. Hee 〈◊〉 vp to heauen and blessed the food that was prepared that is gaue thankes and prayed but ordinarily Luke 24. 30. As hee sate at table hee tooke the bread and gaue thankes 4. Besides all these kinds of prayer he was wont to pray in secret
and mighty in operation Heb. 4. 12. that it conuerteth the soule Psalm 19. 7. that it is the power of God vnto saluation Rom. 1. 16. that it is able to saue our soules Iames 1. 21. that it is able to make vs wise vnto saluation 2. Tim. 3. 15. This power and ability that is in the Word to saue may bee seene in foure cases 1. It is able to enlighten and bring vnto sauing knowledge the simplest that shall heare and reade it with an honest heart Psalm 19. 7. and 119. 130. 2. It is able to reforme the heart and life of him that hath the strongest corruptions and greatest temptations if hee giue himselfe to the hearing and reading of it with a good heart euen the young man may reforme his waies if he would take heed to them according to the word Psal. 119. 9. 3. It is able to comfort and reuiue the heart that is most cast downe either with inward or outward afflictions I create the fruit of the lips the liuely voice of the Ministry peace peace to bee the meane of abundant and constant peace to him that is farre off and to him that is neere to euery one of mine Elect both Gentile and Iew saith the Lord and I will heale him Esay 57. 19. 4. It is able to preserue and add knowledge and grace to them that haue best profited I commend you to God and to the Word of his grace which is able to build you vp Acts 20. 32. And Marke 4. 24. to you that heare shall more be giuen 3. Because it is the onely euidence that we haue to shew and whereby we claime eternall life and whereby also we may be able to hold and defend the right we haue vnto it against Sathan himselfe Psal. 119. 111. Thy Testimonies haue I taken as an heritage for euer As the deeds and euidence of mine eternall inheritance The truth of this appeares in two points 1. It is the onely ground of our faith and is therefore called the Word of faith Rom. 10. 8. Whatsoeuer we belieue concerning our eternall saluation is but a deceiueable fancie vnlesse it be grounded vpon the Word Vnlesse by the Word we know that Iesus Christ the Sonne of God hath satisfied Gods iustice for vs that through him wee haue obtained remission of all our sinnes we can neuer haue any comfort in the hope of our saluation through the patience and comfort of the Scriptures we come to true hope Rom. 15. 4. When the Apostle Peter had spoken 2. Pet. 1. of the ground of all that hee had taught the Church concerning Christ and their saluation and said verse 16. hee had not followed therein cunningly deuised fables such as many of the chiefe points of deuotion in the Romane Church which pretends to be built vpon Peter is grounded vpon he tells them verse 19. what is the sure rule and ground to bee followed and rested vpon in this case We haue saith he a more sure word of Prophecie c. And as it is the onely ground of our faith so is it Secondly the onely Touch-stone whereby we may trie and surely know that we are in the right way to saluation whether our faith repentance loue and workes be such as God will accept of Iohn 3. 21. by our comming vnto this light our deeds shall bee made manifest that they are wrought according to God and by no other way Lecture the seuen and thirtieth Ianuary 2. 1609. IT remaineth now that we make Vse of the former Doctrine and so proceed to finish that which remaineth in this Text. The Doctrine which wee heard the last day serueth principally for two Vses First to worke in euery one of vs an high estimation and loue of the Word of God Euery man desires to be saued And indeed what is all our wealth and brauery and mirth we enioy here if in the end our soules be not saued Matth. 16. 26. Well as thou esteemest and louest and desirest the saluation of thy soule so must thou esteeme of the Word of God The Word as thou hast heard is the saluation of man It is the onely euidence any man can haue to shew for his eternall inheritance It is the field wherein this inestimable treasure of eternall life is to bee found Iohn 5 39. Search the Scriptures for in them yee looke to finde eternall life It is able to make thee wise vnto saluation how simple soeuer thou be It is able to conuert thy soule and reforme thy life how strong soeuer thy corruptions or tentations be It is able to giue thee comfort in any affliction how bitter or heauie soeuer they be Yea if euer thou be saued the Word must saue thee There is nothing vnder heauen so necessary nothing that we may not better want then the Word This is the thing our Sauiour spake of when he said Luke 10. 42. One thing is needfull Mary hath chosen the better part c. If God haue giuen thee a heart to beleeue this thou wilt esteeme of it as Dauid did Psal. 119. 72. The Law of thy mouth is better to me then thousands of gold and siluer And verse 97. O how loue I thy Law So that of all such as care not for the Word I may boldly say as Psal. 119. 155. Saluation is farre from the wicked for they seeke not thy statutes And Acts 13. 46. They that put it from them iudge themselues unworthy of euerlasting life Now because euery man pretends that he esteemeth highly of the Word and there is no man so vile will some say but he loues the Word I will giue you some notes whereby men may trie whether they esteeme of Gods Word as they ought and loue it indeed 1. He that esteemes the Word as he ought will heare it when he may not onely sometimes when he hath nothing to doe else but constantly as his chiefe worke and for the loue of it neglect other things this is that that Salomon saith Pro. 23. 23. Buy the truth and sell it not By this note our Sauiour commends Mary not as for doing more then she was bound to doe but for esteeming of the Word as she ought Luke 10. 42. Not onely they that will not heare it at all but they that heare it seldome that suffer euery worldly businesse and occasion to withdraw them from it will be found not to haue esteemed it Heb. 2. 3. How shall wee escape if we neglect so great saluation 2. He that esteemes the Word as he ought will exercise himselfe in the reading of it Though he be an ordinary hearer of the best Ministry vnder heauen yet he must not rest in that but exercise himselfe in the reading of it get him a Bible and either reade it himselfe or get some other to reade it to him It is a commandement that God layeth vpon the King himselfe that though he aboue all others might best pleade want of leasure though he enioyed the ordinary
Ministry of the Prophets and Leuites and Priests as we know that Dauid had both Nathan and Gad yet must he haue his Bible with him wheresoeuer he went and euery day read in it it shall be with him and he shall reade therein all the daies of his life Deut. 17 19 20. And marke the reasons there giuen for this that he may learne to feare the Lord his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted vp aboue his brethren and that he turne not aside from the Commandement c. It was Iobs comfort in his affliction that he could say he had esteemed Gods Word more then his appointed foode Iob 23. 12. More duely then he kept his meales did he tie himselfe to the reading and meditation of it Such then as will not get them Bibles haue money to spare many other waies vnnecessarily but none to spare to buy them Bibles out of doubt esteeme not of the Word as they ought to do Men count it their shame if they haue not furniture in their houses not onely for their necessity but euen for ornament and decencie or if they should come to Church in vndecent apparell but Christians should count it a greater shame to bee without a Bible in their house to come to Church without their Bibles I meane such as may conueniently enough bring them with them Nay say men haue Bibles yet if they reade not in them say they reade sometimes yet if they reade not constantly if they set not themselues times for this duty certainely they esteeme not of the excellencie and necessity of the Word as they ought they shall want that comfort in their affliction that Iob had How shall we escape Gods wrath for this wilfull negligence for this neglect of so great saluation Heb. 2. 3. I know Christians pretend for their excuse That 1. They can finde no time they haue no leisure But the true cause why they haue no leisure is that their hearts esteeme not of the necessity of this duty as they ought they take no delight in it they sauour it not if they did they could finde time to reade it oftener then they doe 2. That they cannot vnderstand it it is so darke that they cannot read it with delight But this will not excuse thee For 1. Many bookes of Scripture are plaine and easie 2. If the fault were not in thine own heart they would not seeme so difficult to thee Pro. 8. 9. They are plaine to him that vnderstandeth 3. Euen those places thou canst not vnderstand it is profitable for thee to reade and when thou shalt heare them interpreted in the Ministry of the Word it will be an aduantage to thee that thou hast read them before as we may see in that example When Christ was risen from the dead his Disciples remembred that hee had said this vnto them and they beleeued the Scripture and the word which Iesus had said Iohn 2. 22. 3. He that esteemes and loues the Word as he ought will reade it and heare it with great diligence desire and care to profit by it Hebrewes 2. 1. Wee ought diligently to take heed to the things which wee haue heard least at any time wee should let them slippe The Word as I told you is the field wherein the treasure of our saluation is hid but they that desire to finde this treasure must search for it Iohn 5. 39. To this end foure duties are inioyned by the Lord. 1. Before our hearing and reading wee must prepare our selues They that desire the sincere milke of the Word that they may grow thereby will first lay aside all their carnall and corrupt affections 1. Pet. 2. 1 2. 2. When wee haue heard or read it wee must meditate vpon it ponder and thinke of it that we may vnderstand it bee affected with it remember it and put it to vse Dauid makes this a note of a happie man Psal. 〈◊〉 2. And of himselfe he saith Psalm 119 15. I will meditate in thy precepts and consider thy waies and hee adds two fruits of it verse 16. 1. I will delight in thy statutes 2. I will not forget thy Word 3. Wee must delight to talke and conferre of it with others Deut. 6. 7. Thou shalt rehearse them continually to thy children and talke of them in thy house and by the way Iosh. 1. 8. This booke shall not depart out of thy mouth 4. We must cry to God by prayer that he would teach vs to profit by it As Dauid doth oft Psal. 119. 18. 33. They that heare and reade the Word ordinarily but without all care to profit by it neuer vse any preparation before neuer meditate nor thinke of it after take no delight to talke or conferre of it neuer pray that they may profit doubtlesse esteeme not nor loue the Word as they ought to doe 4. Hee that esteemes and loues the Word as he ought will make it the rule and guide of his life will be directed and guided by it yea will bee afraid to transgresse it Psal. 119. 24. Thy testimonies are my delight and my Counsellors He was wont to take nothing in hand but he would first aduise and consult with the Word Yea Psal. 119. 161. When Princes did persecute him without cause his heart he saith stood in awe of Gods Word He had rather haue them against him then to haue Gods Word against him It is noted for a property of Gods Elect to tremble at his Word Esay 66. 3. So that though a man heare and reade the Word neuer so ordinarily and say he professe great loue to it yet if he will not be ruled and reformed by it if he will liue as he list if he beare that mind that let the Lord forbeare to punish him though the Word be against him he cares not Certainely he loues not the Word nor esteemeth of it as he ought to doe The second Vse of this Doctrine is to teach vs to examine those good things that seeme to be in vs whether they be such as doe accompany saluation such as may giue a man any assurance of his saluation in the day of tryall the Apostle calls vpon the faithfull themselues to examine themselues 2. Corinth 13. 15. And Galat. 6. 4. Let euery man prooue his owne worke Here are two rules giuen vs in this Doctrine whereby we may be much helped in this case 1. The Word is the only worker of euery sauing grace we are borne againe of the incorruptible seed by the Word of God 1. Pet. 1. 23. There may be many good things in a naturall man Rom. 2. 14. A Gentile without the Law may doe the things contained in the Law 1. He may make conscience of many sins Luk. 18. 11. The Pharisee could say he was no extortioner no adulterer 2. He may doe the workes of iustice Luk 18. 12. The Pharisee could say he
Nation so vnlikely to receiue the Gospell as they Rom. 11. 8. God hath giuen them the spirit of slumber c. vnto this day No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes For what people euer did beare so euident markes of Gods wrath and indignation as they haue done What people was euer so like to be a people that God hath hated and accursed and reiected as they Which makes the Apostle to say 1. Thess 2. 16. Wrath is come vpon them to the vttermost These things considered we may wonder that the Lord should euer vouchsafe them that honour as to make them his stewards to put them in trust with the keeping of all his treasure and with the dispensing of it to his whole family but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people No maruell though the Apostle calls this a mysterie Rom. 11. 25. Well hath the Lord reuealed to vs any reason of this why he should thus farre forth honour this nation yes surely 1. They haue thus reiected the Gospell not of meere malice but ignorantly out of a blinde zeale And now brethren I woâ—…e that through ignorance ye did it as did also your fathers Acts 3. 17. In persecuting the faithfull they thought they did God seruice Iohn 16. 2. They had in them the zeale of God euen then Rom. 10. 2. 2. The purity and life of Religion which they shall discerne in the Gentiles shall be a meanes to draw them as the Idolatry and other sinnes of Christians hath beene the meanes to harden them thus long Saluation is come vnto the Gentiles for to prouoke them to iealousie that through your mercy they also may obtaine mercy Rom. 11. 11. 31. But thirdly the chiefe Reason is that ancient and vnchangeable loue which God did beare to their fathers Abraham Isaac and Iacob and the Couenant he had made with them With Abraham the Lord had made this euerlasting Couenant Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation I will remember my Couenant with Iacob and also my Couenant with Isaac and also my Couenant with Abraham will I remember and will remember the land Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth and I will establish vnto thee an euer lasting Couenant And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles Rom. 3. 3. What if some of them did not beleeue shall their vnbeliefe make the faith of God without effect And why notwithstanding the fearefull Apostacie wherein now they lye God will shew mercy to them againe and make them his people Rom. 11. 16. If the first fruits be holy so is the whole lumpe if the roote be holy so are the branches The Vse of this Doctrine is 1. To conuince the Religion of the Papists Who though they do apishly and superstitiously imitate the Iewes in those things which God hath forbidden them to imitate them in for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes and it is euident that God hath long since abrogated that ceremoniall worship Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the true worshippers shall worship the Father in spirit and in truth yea he hath condemned the vse of it Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Gal. 5. 2. yet do they deny that honour to the Church of the Iewes which our Sauiour here hath giuen vnto it For 1. They receiue sundry bookes for the Old Testament which the Church of the Iewes neuer acknowledged Whereas all the Scripture of the Old Testament is called their Law all the Oracles of the euer-liuing and iust God in the Old Testament were committed to them and they faithfully kept them to Christs time or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions yea to this very day they do keepe them truely and faithfully insomuch as though their Rabines haue giuen very many false and blasphemous interpretations and glosses yet they cannot be charged in any of their writings to haue corrupted the Text by adding one word or letter vnto it or by taking or diminishing one word or letter from it 2. They hold Rome to be the mother Church vnto all the world to which all other Churches are to conforme themselues and from which they are to receiue direction whereas we haue heard that honour belongeth onely to the Church of Ierusalem 3. They haue very many things in their Religion which they hold for matters of saluation their whole Hierarchy and many Doctrines also that they teach which neuer came from the Church of the Iewes Whereas it is very euident and certaine that though they can pretend neuer so great antiquity for any thing they hold if they cannot proue it was taught and receiued in the Church of the Iewes it cannot be of God To teach vs how to stand affected to the people and Nation of the Iewes 1. We should obserue and wonder at the fearefull iudgement of God vpon that Nation not onely in that slauery bondage and contempt they haue liued in for these sixteene hundreth yeeres but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them For if God haue thus dealt with that people for their sinne and contempt of his Gospell which of all people in the world he loued best and had most obliged himselfe vnto how can we hope to escape if we sin as they haue done This vse the Apostle makes Rom. 11. 21. if God spared not the naturall branches take heed least he also spare not thee 2. We should obserue and wonder at the truth and mercy of God who for his promise sake hath so strangely preserued that Nation and people all this while insomuch as they remaine at this day an exceeding great people 3. We may not hate their name and Nation but loue them and pray for them and vse all meanes to further their conuersion Sundry forcible Reasons there be to mooue vs vnto this 1. The affection that Gods good and godly seruants yea Christ himselfe did beare vnto this people not withstanding their sin and obstinacy See Pauls affection to them his hearts desire and prayer to God for Israel was that they might be saued Rom. 10. 1. and 9. 2 3. he had great heauinesse and continuall sorrow in his
but onely that we should not suffer it to reigne in vs Rom 6. 12. 3 He not onely accepteth and taketh in good part the poorest seruice we doe to him notwithstanding our corruptions and frailties but euen delighteth and taketh great pleasure in them Cant. 2. 14. He accounteth all our good workes as the fruit of the Vine Esa. 5. 4. Yea it cannot choose but be so for Christ casteth of his odours into them and so presenteth them to his Father Reu. 8. 3. Lecture the hundredth Septemb. 10. 1611. IOHN IIII. L. IT followeth now that we come to the third and last Vse that is to be made of the former Doctrine and that is to exhort euery man that for as much as the Lord hath such gracious respect to all his seruants in whom he doth discerne truth and vprightnesse of heart he will beare much with them and accept of them and their seruices notwithstanding all their infirmities that therefore we would euery one of vs labour by diligent triall and examination of our selues to finde that there is this truth and vprightnesse in our hearts Now to stirre vp my selfe and you all to this care let vs consider these three things First the blessed estate and condition of that man who is sound and vpright in heart Secondly the dangerous estate of the man that is an hypocrite and hath a false heart Thirdly the difficulty of discerning the vprightnesse of the heart and putting a difference between him that is an hypocrite and him that is vpright in heart And for the first the man that knoweth his heart void of hypocrisie though he haue many weaknesses and frailties may be sure that he is Gods child and may be out of doubt that he is in Gods fauour and that nothing shall euer be able to separate him from the loue of God It is oft said the Lord valueth and esteemeth of euery mans actions according to the heart they proceed from Ier. 17. 10. I the Lord search the heart and trie the reines euen to giue euery one according to his waies 1 Reg. 8. 39. Be mercifull and doe and giue to euery man according to all his waies as thou knowest his heart He accepteth Abels sacrifice not Cains Abrahams laughing not Sarah's Maries question not Zacharies esteemeth more of a cup of cold water that one giueth than of many thousands that another giueth of the widowes two mites more than of all that the rich men cast into the treasurie Luke 21. 3 4. And when the Holy Ghost speaketh thus his meaning is to say God esteemeth euery man according to that grace he discerneth in him the man that hath any sauing grace in him he acknowledgeth for his owne and the words and actions that proceed from his grace and spirit he will accept of In this respect they that haue receiued the Spirit of God are said to haue the Lords marke Ezek. 9. 4. and the Lords seale vpon them Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit called the beholding of the heart the respecting of the heart Surely because the heart is the chiefe and most proper seat of Gods grace and of the spirit of regeneration in euery man the seed of God is sowne in the furrowes of the heart 1 Ioh. 3. 9. Therefore also is the regenerate part called oft the inner man Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart 1 Pet. 3. 4. Now as God esteemeth of euery mans actions according to that heart and inward grace it proceedeth from so yet he esteemeth men not so much according to the measure and quantity of grace they haue as according to the truth and soundnesse of grace that he discerneth in them and this is a comfortable point if it be well considered If a man haue any one grace in him in truth and soundnes though it be but one though that one be exceeding small and weake as that little spark in the smoking flaxe and you know a very little spark will make flaxe to smoke Mat. 12. 20. he may be sure he is the child of God Mark therefore how oft this is spoken of as the most infallible note of Gods child Ioh. 1. 47. Behold indeed an Israelite saith Christ of Nathaniel in whom is no guile Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity But how shall we know this happy man whose sinnes are forgiuen he addeth and in whose spirit there is no guile And Ver. 11. Be glad ye righteous and reioyce in the Lord Yes but who is righteous If none may reioyce but those that are righteous what are we the better therefore he expounds himself in the next words and be ioyfull all ye that are vpright in heart Heare what a prayer the Prophet maketh Psal. 125. 4. Do good vnto those that be good and to them that are vpright in heart See the Lords answer to that prayer Esa. 63. 8. He said Surely they are my people children that will not lie So I was their Sauiour Marke what comfort the poore seruants of God haue found in this Remember now O Lord I be seeth thee how I haue walked before thee in truth and with a perfect heart Esa. 38. 3. Now on the other side consider the dangerous and fearfull condition of euery hypocrite of euery man who hath a false and vnsound heart for let such a one liue neuer so ciuilly before men yea let him perform neuer so good duties and such as God commandeth yet 1. He doth but lose his labour God accepteth nothing that he doth as it is said of Amazia 2 Chro. 25. 2. He did that which was right in the sight of the Lord but not with a sound heart 2. His state shal be fearfull in the life to come as well as the state of the vilest liuer Mat. 24. 51 God will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth 3. When God doth by affliction awaken his conscience and discouer to him the vnsoundnes of his heart he hath vsually as little comfort as hope in God he is wont to be as much ouerwhelmed with terrors and anguish of heart as the most prophane and lewd man in the world Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule and 36. 13 14. Hypocrites in heart increase the wrath for they call not when he bindeth them their soule dieth in youth and their life among the whore-mongers The third and last Reason that may moue vs to examine our hearts well and try whether there be any truth and soundnesse in them is in consideration of the great difficulty that there is in discerning the vprightnesse of the heart for first the heart of man is exceeding deceitfull Ier. 17. 9. There is indeed an hypocrisie and falsnesse of heart which is not vnknowne but
the regenerate saith Iohn 5. 19. We know that we are of God that is borne of God as is plaine by the former Verse This then being so that a regenerate man may certainly know he hath soundnesse of grace in him let vs consider how and by what notes we may know it And because if a man haue any one grace in him in truth and soundnesse he may be certaine that his heart is vpright and that he is truly regenerate I will therefore insist onely vpon foure graces by which we may make triall of the soundnesse of our owne hearts sufficiently and those foure are these 1. Knowledge 2. Repentance and forsaking of sinne 3. Obedience and practice of good duties 4. Faith and confidence in the mercy of God First then euery regenerate man hath a sanctified knowledge and vnderstanding of the will of God reuealed in his Word and the man that hath any measure of sanctified knowledge doubtlesse hath a good heart This is the first worke of grace and the foundation of all the rest The new man is renewed in knowledge saith the Apostle Col. 3. 10. without that there is no vprightnes nor grace in the heart When the Wise-man had said Pro. 19. 1. Better is the poore man that walks in his vprightnesse than the foole that abuseth his lips he adds Ver. 2. For without knowledge the mind is not good or is destitute of goodnes And this is said to be the first and chief work of the ministry of the Word to open the eys of men and to bring them from darknes vnto light from the power of Sathan vnto God till mine eyes be opened and they be turned from darknesse to light they remaine still vnder the power of Sathan Acts 26. 18. and Psal. 36. 10. Extend thy louing kindnesse to them that know thee and thy righteousnesse to them that are vpright in heart He that saith he hath a good heart towards God and hath no knowledge cares not for it or he that praiseth such and such men for good men that haue no knowledge of the Word is a lyar and the truth is not in him Quest. But may a man conclude thus I haue knowledge therefore I haue grace and an vpright heart Answ. No for many a naturall man and hypocrite haue attained to a great measure of knowledge the Apostle saith of the hypocriticall Iews Rom. 2. 18. Thou knowest his will and allowest the things that are excellent in that thou art instructed by the Law And v. 20. Which hast the forme of knowledge and of the truth in the Law As if he should say thou art exercised in and acquainted with the whole body of Religion set down in the Law And He. 6. 4. of such hypocrites as may fall into the impardonable sin he saith They may be enlightened But the knowledge of the naturall man and of the regenerate do differ in these points First the man that hath sauing knowledge is willing and desirous to know the whole will of God reuealed in his Word as Act. 10. 33. We are present here before God to heare all things that are commanded thee of God yet chiefly those things that are most necessary and profitable and that do most concerne his own practice he is most desirous to heare and learne As it is noted as a speciall fruit of grace in the poore Publicans and Souldiers that came to heare Iohn euery one desired to heare what they should do Luk. 3. 10 12 14. Yea he is willing to heare that part of the Word that makes most against him he likes that Preacher best that with most plainnesse and power discouereth and rebuketh his sinnes so he do it by the Word of the Lord. As it is said of Eli that though he saw iust cause to think that the message Samuel had to deliuer was much against him yet he chargeth him 1 Sam. 3. 17. God do so to thee and more also if thou hide any thing from me of all that the Lord hath said vnto thee On the contrary side the naturall man though he may busie himself in seeking the knowledge of some points that minister questions rather than godly edifying which is in saith as the Apostle speaketh 1 Tim. 1. 4. is vnwilling and affraid to know some parts of Gods truth such as he hath conceiued a preiudice against such as touch himself in particular at such he winks with his eyes as our Sauiour saith Mat. 13. 15. Esa. 30. 10. He saith vnto the Seer See not such truths as these though they offer themselues neuer so clearely in thy Text and to the Prophets Prophesie not vnto vs right things I may not stand to apply euery particular note vnto you do it your selues if ye desire to know the vprightnes of your own harts examine your knowledge by this first note Secondly the regenerate man seeks the knowledge of God with no other intent but that he may practice that he knowes and direct his life by it Psal. 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart 1 Peter 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby On the other side the naturall man seekes knowledge onely for knowledge and speculation sake or that he may maintaine talk with it as occasion shall serue Ezek. 33. 31. My people sit before thee and heare thy words but they will not do them Thirdly the regenerate man is apt to approue of Gods truth when it is reuealed vnto him and to belieue and receiue it Indeed he may be ignorant of many truths and may oppose them for a time euen when the meanes are vsed to reueale them vnto him but he is able to discerne the truth from erour when both are laid before him how soeuer he did not see it before Ioh. 10. 4 5. The sheepe follow him for they know his voice and they will not follow a stranger but they flie from him for they know not the voice of a stranger And of the Noble Bereans it is said Acts 17 11. That they receiued the word with all readinesse And in this respect the Apostle saith that the Lords intent in suffering heresies to spring vp in his Church was That they that were approued among them and had sound hearts might be knowne 1 Cor. 11. 19. Therefore the Apostle speakes so fearefully of the Iewes for not receiuing the truth when it was clearely manifested vnto them Hearing ye shall heare and shall not vnderstand and seeing ye shall see and not perceiue for the heart of this people is waxed grosse and their eares are dull of hearing and their eyes haue they closed lest they should see with their eyes and heare with their eares and vnderstand with their hearts and I should heale them Acts 28. 26 27. On the other side the naturall man though he haue much knowledge and excellent gifts yet is he of a corrupt mind and