verse 20. See another proofe of it in the example of the hearers Neh. 8. 5. When Ezra opened the booke to reade the Scriptures all the people stood vp But when they heard the Sermons they were wont to sit Ezek. 33. 31. My people sit before thee and heare thy words If you aske what reason there is for this seeing 1. The people of God doe out of doubt receiue more profit and comfort by the Word preached then by the Word read faith comes by hearing saith the Apostle Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishnesse of preaching to saue such as doe belieue 2. God workes more mightily by the preaching of the Word then by the Word read When Paul saith Rom. 1. 16. That the Gospell is the power of God vnto saluation what meaneth he by the Gospell surely the preaching of the Gospell as appeares vers 15. I answer that though this be so yet is the Word read in it selfe of farre greater excellency authority and certainety then the Sermon of any Preacher in the world For 1. It comes more immediatly from God all Scripture is giuen by inspiration of God 2. Tim. 3. 16. And though it be translated by men yet is there in it farre lesse mixture of humane ignorance and infirmity then in preaching While the Word is read we are sure we heare God speaking vnto vs and that it is the truth that we heare But not alwaies so when man preacheth for the best man is subiect to errour Rom. 3. 4. and 1. Cor. 13. 9. We know in part and prophecie in part 2. The Word that is read is the foundation of all Sermons and the very Touch-stone whereby they are to be tried To that which we heare read simple and absolute obedience is due without any question made of the truth and certaintie of it so is it not to that we heare preached further then we finde it agreable to the written Word Acts 17. 11. They of Berea are commended for examining that which the Apostles themselues did teach And a commandement is giuen vs 1. Thess. 5. 11. to prooue that we heare and comparing that with verse 20. it is plaine that in doing so we shew no contempt to our Teachers So you see the custome of our Churches in sitting bare while the Word is read is grounded vpon good reason and warrant from the Word of God and such as it well becomes euery one of Gods people to conforme themselues vnto 4. I haue beene long in directing what outward behauiour should bee in these three exercises In the three following I will be the briefer In singing of Psalmes though we should respect the matter more then the Tune or Musicke and vse the Tune onely as a meanes to stirre vp and encrease good meditations and affections in our soules Col. 3. 16. Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs Yet is there for the reuerence of this part of Gods worship due respect also to be had of keeping the Tune And as they shew contempt to the ordinance of God that sit mute and ioyne not with the Congregation in it so doe they also that by not keeping the Tune doe disturbe and breede confusion in the Congregation It is said of those that sung in the Temple that they sung as if they had beene all but one man making one sound to be heard in praising the Lord. 2. Chron. 5. 13. 5. In the time that either of the Sacraments are administred we haue partly learned how we should behaue our selues by that which we haue already heard For in the administration of both the Sacraments the greatest part of the time is spent in prayer and in reading of the Word and in singing of Psalmes But besides all this that hath beene said this one direction is peculiar to the Sacraments that we must vse the helpe of our eye and behold that which is done in the Administration of the Sacraments we must be hold when the Water is applied the Bread broken the Wine powred out and giuen In the other parts of Gods seruice the Lord teacheth and helpeth our edification by the vse of our eare in this by the vse of our eye also In which respect also the Sacrament is called a visible word When Moses tooke the bloud of the Sacrifice and sprinkled it vpon the people he bad them behold the bloud of the couenant which the Lord made with them Exod. 24. 8. 6. When the blessing is pronounced by the Minister of Christ at the end of Gods publike worship and dismissing the Congregation The people in reuerence to the Lord whose blessing they are to receiue thereby should stand vp When Salomon who in that was more then a King blessed the Congregation of Israell it is precisely noted by the Holy Ghost that the gesture the people vsed while Salomon gaue the blessing was standing 1. King 8. 14. 2. Chron. 6. 〈◊〉 and all the Congregation of Israell did stand Thus haue I finished the first Vse of this Doctrine touching the outward reuerence due to the Sanctuary and giuen you directions out of Gods Word how yoâ—… should carrie your selues in his publike worship Lecture the eight and twentieth October 10. 1609. IT remaines now that I come to the second Vse and that is for reproofe of such as beare no reuerence but shew open contempt to the publike worship of God And I finde three principall faults in this kind 1. The neglect that is had of the place it selfe where our Church assemblies are kept I meane of our Churches and Temples 2. The refusing to be present and to ioyne with the assembly in Gods worship 3. The vnreuerent behauiour and contempt that is done to Gods worship by them that vse to bee present at it 1. It is a sinne and contempt done to Gods publike worship when our Churches are spoiled and defaced The Prophet complaining of the enemies of Gods people Psalme 74. 10. that they did blaspheme Gods name that they blasphemed and reproched the Lord verse 18. he giues this for one reason of it verse 8. that they burnt vp the Synagognes of God Yea it is a sinne and contempt done to Gods worship when there is not care had that they be decently and comely kept and maintained I haue already granted that it hath beene the folly and superstition of the Papists to thinke that their Temples could neuer be for the building and furniture stately and glorious enough And if any shall obiect for their superstition the glorie and statelinesse of Salomons Temple I answer the comparison and proportion will not hold betweene that Temple and ours but betweene the Synagogues that the Iewes had and our Churches By reason of three notable differences that are as I then shewed you betweene the Temple at Ierusalem and our Temples yet may we truely say that as superstition made the Papists too carefull and bountifull so prophanesse and
ioy vnspeakable and glorious As if he should say You belieue neuerthelesse assuredly in him though you did neuer see him 4 The true belieuer giues credit to the Word not onely in those truths wherein he hath no helpe from sense or reason to confirme him but euen where they are both against him Rom. 4. 18. Abraham against hope of sense and reason belieued vnder hope of Gods Word that he should be the Father of many Nations Let vs now come to the Vse of this Doctrine and we shall find it serueth first for instruction secondly for reproofe thirdly for comfort First for instruction to the Teacher secondly to the Hearer 1 To vs that are teachers sith our Ministry is ordained to bring men to Faith and there is no other means els ordained to that end Rom. 10. 17. and faith is grounded onely vpon the Word that therefore our chiefe care should be to bring good euidence from the Word for euery thing that we teach Mar. 4. 14. The sower soweth the word that is the onely seed of grace 2 Tim. 4. 2. Teach the Word improue rebuke exhort with all long-suffering and Doctrine 2 This serueth for the instruction of the Hearers seeing the excellency and happinesse of a Christian consisteth in his Faith By faith we are iustified in Gods sight and haue peace towards God Rom. 5. 1. By Faith we are sanctified Acts 15. 9. By Faith we stand and perseuere in the state of grace Thou standest by faith Rom. 11. 20. By Faith we quench all the fiery darts of the Deuill Ephes. 6. 16. And this faith is grounded onely vpon the Word of God We are therefore to be exhorted to seek good ground in the Word for that that we hold in Religion and therefore both to acquaint our selues with it in priuate and in frequenting the publike Ministry thereof to heare with iudgement and to mark well how that that is taught vs is grounded vpon the Word Euery Christian should esteem it a singular fauour of God that we may haue his Word in our houses to read on when we will and a foule sin not to make our vse of it This God complaines of as of a foule sin I haue written vnto them the great things of my Law and they were counted as a strange thing that did not belong vnto them that they had nothing to do withall Hos. 8. 12. And the Prophet describing vnto vs the man that shall be saued describes him by this Psal. 1. 2. that his delight is in the Law of God Euery man will grant that there is no hope a man should come to happinesse vnlesse he be such a one as is described Psal. 1. and such a one thou canst not be till thou can delight in Gods Word So likewise when we frequent the Ministry of the word we should learne to heare with iudgement and not so much to regard the zeale or vtterance of our Teachers as to marke well how they ground that that they teach vpon the Word of God Phil. 1. 9. This I pray saith Paul that your loue may abound yet more and more in knowledge and in all iudgement For this those Noble-men of Berea are commended Acts 17. 11 12. They searched the Scriptures daily whether those things were so Therefore many of them belieued The second Vse of this Doctrine is for reproofe and terrour of carnall men He that wants faith it is impossible for him to please God Heb. 11. 6. but the wrath of God abideth on him Iohn 3. 36. And by this Doctrine it is euident the most men want true faith because the faith they seeme to haue is grounded not vpon the Word of God but onely vpon sense they belieue no farther than they see This shall appeare euidently in three Points 1. The faith they haue is grounded not vpon Gods Word but vpon sense Those truths that they see generally receiued and allowed of by men those they are content to hold but those truths that are reiected by men though they haue neuer so good a ground in Gods Word yet they cannot belieue I might instance this in sundry particulars if time would permit Whereas he whose Faith is grounded vpon Gods Word likes neuer the worse of any truth God hath reuealed to him because he seeth it reiected by men but euen as it is in other cases This is the triall of our loue to men Pro. 17. 17. A friend loues at all times and a brother is borne for aduersitie so it is in this It is time for thee Lord to worke for they haue made void thy Law therefore loue I thy commandements aboue gold yea aboue fine gold therefore I esteeme all thy precepts concerning all things to be right and I hate eue ry false way Psal. 119. 126 127 128. He that indeed loues Gods truth will loue it the more because it is reiected by the world 2 The faith they haue in Gods iustice is grounded not vpon the Word of God but vpon sense onely When the heauy hand of God is vpon them in some iudgement they can belieue indeed he is iustly offended with them for their sinnes When they heare the terrible thunder and see the lightening they can tremble before the Lord but so soone as this is past they cast off all feare of God nothing that they heare spoken out of Gods Word against their sinnes can moue them one whit Whereas the true belieuer that grounds his faith vpon Gods Word hath the feare of God in him at all times Blessed is the man that feareth alway Pro. 28. 14. and is much more assured of Gods iustice and hatred against sinne by that that he hath learned out of Gods Word than by any thing he can see or feele They tremble at the word Esa. 66. 2. So Noah being warned of God concerning things not seene though himselfe was expresly exempted from the iudgement yet was moued with feare Heb. 11. 7. For this the Nineuites are commended Ionah 3. 4 5. By the preaching of Ionab they were brought to that feare and humiliation though they saw not nor felt any thing that might cause them to feare 3 The Faith that the carnall man hath in Christ and perswasion of Gods mercy is not grounded vpon the Word but vpon sense onely he is indeed oft very confident of Gods fauour both for the present and for the time to come he saith to his soule Eat thy bread with ioy and drinke thy wine with a merrie heart for God now accepteth thy works Eccles. 9. 7. But what is the ground of his assurance He saith he sees Gods loue and feeles it daily The iudgements of God are farre aboue out of his sight Psal. 10. 5. But alas this will be found a false ground Eccles. 9. 2. No man knowes either loue or hatred of that that is before them Whereas the child of God is assured of Gods fauour for the present and the time to come by that which he heares and
thy statutes alway euen vnto the end The second is in Paul Phil. 3. 12. One thing I doe as if he should say this is the chiefe thing I haue to comfort my selfe in I forget that that is behind endeuour my selfe to that which is before Thirdly he liues in feare lest he should fall away before his death and hauing begun in the spirit should end in the flesh Ier. 32. 40. I will put my feare in their hearts that they shall not depart from mee Fourthly he desires to continue vnder the meanes of grace Psal. 27. 4. One thing I haue desired of the Lord and that I will require that I may dwell in the house of the Lord all the daies of my life And whosoeuer is thus constant and carefull to perseuere may be certaine of the soundnesse and vprightnesse of his heart No naturall man euer was so Iohn 8. 31. If ye continue in my Word ye are verily my Disciples Psal. 106. 3. Blessed are they that keepe iudgement and doe righteousnesse at all times Pro. 28. 14. Happy is the man that feareth alway It is said of Caleb he had another spirit than the rest of the spies Num. 14. 24. and the reason is there giuen but more plainely Iosh. 14 9. because he followed the Lord constantly He that serues God constantly certainely hath another spirit in him than euer any naturall man could attaine vnto And thus haue we finished the examination of the three first graces which I propounded and wherein I said I would obserue the difference betwixt the good things that are in the regenerate man and those that seeme to be in the naturall man I haue shewed you the difference betweene them in their knowledge in their repentance and in their obedience vnto God It followeth now that we proceed to the fourth and last namely to the faith and confidence that they haue in the mercy of God First then euery regenerate man hath saith No one grace no goodnesse at all can be in that mans heart in soundnesse and vprightnesse that wants a liuely faith that is not in some measure truly assured of Gods fauour to him in Christ. For that is the roote of all sauing graces Acts 5. 9. It purifieth the heart and 26 18. it sanctifieth him that hath it And on the other side the man that hath any measure of true faith though it be very weake doubtlesse hath a sound and vpright heart This is plaine in the words of Hanani the Prophet to Asa 2. Chron. 16. 9. The eyes of the Lord behold all the earth to shew himselfe strong with them that are of a perfect heart towards him But whom meanes he by them that are of a perfect heart Surely such as rest vpon him as you shall see in the former verse But herein also many a naturall man and hypocrite seemes to match the childe of God yea to exceed him much He saith he hath a strong faith and is as fully perswaded of Gods fauour as any other man Ier. 3. 4. Didst thou not still cry vnto me saith the Lord to the wicked hypocrite Thou art my father and the guide of my youth And Micah 3. 11. Yet they will leane vpon God and say Is not the Lord amongst vs no euill can come to vs. Yea he may liue and dye in a strong perswasion that he is in Gods fauour How then shall we be able will you say to distinguish betweene the true faith of the regenerate and the false and vaine presumption of the naturall man Foure sensible and plaine notes of difference I will giue you out of Gods Word betweene the true faith of the regenerate man and the seeming faith of him that hath no grace in his heart The first is from the meanes whereby it is wrought in a man For the faith of the regenerate is wrought in him by the Ministry of the Word of God and is increased and nourished by it and by the other good meanes of grace which God hath ordained First by the preaching of the Law his heart is humbled and prepared Iohn Baptist by his ministry was to prepare the way for Christ Marke 1. 2. Secondly by the preaching of the Gospell his heart is comforted Rom. 10. 17. Faith comes by hearing Esay 57. 19. I create the fruit of the lips to be peace Art thou then able to say thy faith was wrought in thee by the Ministry of the Word it wrought in thee first the spirit of bondage and then the spirit of adoption Rom. 8. 15. and thou findest it cherished and made more liuely and strong when thou doest diligently and conscionably attend vpon Gods ordinance in hearing reading praying and receiuing of the Lords Supper then hast thou cause to iudge that thy assurance is indeed the faith of Gods Elect against which the gates of hell shall neuer be able to preuaile On the other side if thou neuer foundest any such power or comfort in the Word but thy assurance hath growne with thee euen from the womb thou wert neuer of other mind thou thankest God neither the ministry of the law did euer work in thy heart any sound and lasting humiliation nor the ministry of the Gospell any great comfort thou carest not for the ministry of the Word nor findest any relish in any religious exercise but wonderest at their folly that make such reckoning of them then be thou assured that thy confidence is but presumption and not faith The second difference is in the grounds on which their faith is founded The third in the measure and degrees of it The fourth and last in the fruits and effects of it But for these three last notes I must referre the Reader to the 76 Lecture where I haue handled them at large THE HVNDRED AND SIXTH LECTVRE ON OCTOBER XXII MDCXI IOHN IIII. L. And the man belieued the word that Iesus had spoken vnto him and he went his way WE haue already heard that from the beginning of the 46. Verse to the end of this Chapter the Euangelist doth set downe the History of the second miracle that our Sauiour wrought in Galile in curing the sonne of a certaine Ruler And that the History stands vpon foure parts First the occasion that was offered to Christ to do this miracle Uers. 46 47. Secondly the manner how Christ wrought this miracle Uerse 48 49. and the beginning of this Uerse Thirdly the fruit and effect of this miracle Fourthly and lastly the conclusion of the story The two first parts we haue already finished and are now to proceed to the third namely to the fruit and effect of this miracle which beginneth in the words I haue now read vnto you and lasteth to the end of the 53. Verse And in this part there be three principall things to be considered First the beginning of the faith and conuersion of this Ruler in these words of the 50 Verse And the man belieued the words that Iesus had spoken vnto him and
by such in whom they discerne any infirmity 365. Remedies against this corruption 371 Temperance It is necessary euen in our diet 92. Temples Our Churches need not to be stately and glorious as the Temple of Ierusalem was 119. Neither is there that holinesse to be ascribed to or reuerence due to our Churches as was to that Temple 119. 154. Neither is there that necessity of temples now as there was vnder the law 119. Yet is it fit we also should haue places set apart for Gods publique worship and hauing such it is no where so well done as in them 119. 129. Euen our Churches should be decently kept 120. 127. The temple of Ierusalem was a Type of Christ and how 155. Tentation We must carefully shun tentation 89. Tentations incident to our lawfull calling God will preserue vs in 89. Terror Wicked men haue cause to be in continuall terror 33. Testament See Ceremoniall worship Though in temporall things Gods people had more particular direction then we now yet not in spirituall 207. The Ministry of the New Testament is more fruitfull then that was vnder the law 287 Vnder the law God reuealed himselfe to his people moresensibly and bodily then vnder the Gospell 196. The estate of sinners is far more damnable now then it was vnder the law 291. Thankesgiuing Of Sacrifices of Thankesgiuing 187. Thoughts Conscience to be made euen of them 91. Trouble of minde All men must looke to be brought one day to a painefull sight and sense of sin and of Gods anger due vnto it 42 43. No wordly thing can content or comfort the heart in that case 44 45. Meanes wherby they that haue lost the assurance of their saluation may recouer it 346. 347. V. Vnity Vnity in all points among Gods seruants in this life is not to be expected 302. Vowes We should in our affliction vow amendment performe it when we are deliuered 405. W. Walking with God We should labour to walke with God how we may know whether we do so or no 70. Will-worship No worship is to be giuen to God but such as he likes of and delights in euen such as is done by the direction of his Word and in obedience to it 160. 192. In will-worship men serue not God but the diuell 161. God requires more seruice of euery man then he hath expressely particularly commanded him yet this is no will-worship 242 243 He that hath an vpright heart will make conscience of such things onely as God hath commanded or forbidden 473. Women How iust causes they haue to be humbled in themselues 225. How they may adorne the Gospell 226. Word of God No man can know God aright but by his Word and the difference betweene the knowledge gotten so any other 160 161 It is the saluation of men 1â—…8 169. All that haue it are not saued by it 169. Saluation not to bee ascribed to any vertue that is in it 169. By it all other meanes of grace are made effectuall 169 170. It is exceeding powerfull and effectuall to saue men 170 171. We ought highly to esteeme it 172 173. Notes to trie whether we esteeme and loue it indeed 173. The wicked hardens himselfe in sin euen by it 98 99. It is to bee esteemed a high fauour of God that we enioy it 162. It is the onely ground of true faith and assurance of saluation 338. The faith and Religion of Gods Elect is not grounded vpon any thing but the word only 348 349. 418. 419. Seeke good ground in the word for that thou holdest in Religion 429. Dangerous to doubt of the truth of it see Infidelity The word to be heard on weeke daies 241. The word to be examined 467. Rules thereto 499. Word to be heard with heart prepared 486. How that may be 489. The word ought to bee receiued for the senders sake 313. Difference betwixt the good workes of regenerate and naturall men 476. Good Workes That only is a good worke that is commanded of God 474. Workes of God Men may be prepared vnto faith and much confirmed in it by the workes of God 417. We should obserue the workes of God and how God doth by them ratifie his Word 417. 497. What vse we should make of the strange workes of God 379. World By this word sometimes the Elect onely are meant and why Christ is called the Sauiour of the world 329 330. Worldly things No worldly thing can satisfie or comfort the soule in distresse 44 45. It is great folly to set our heart vpon or esteeme too much of any worldly comfort 390. 438 439. He that is truely conuerted makes not that reckoning of worldly things as he did before 238. Worship of God See Adoration Ceremoniall Law Exercises of Religion Reuerence Most men worship not God according to his Word 163. Reasons for the altering of the manner of Gods worship at Christs comming 190. 191 No seruice pleaseth God but that which is spirituall 191 192. He requires spirituall worship more vnder the Gospell then he did vnder the Law 19â—… 197. All the parts of Gods worship may in some cases be vsed in priuate houses 120. 129. And are as acceptable to God in one place as in another 156. Christ himselfe did diligently vse to worship God in religious duties and why 163 1â—…4 The difference betweene Gods worship vnder the Law and vnder the Gospell â—…87 1â—… 189. God requires bodily worship of vs as well as spirituall but not so much as vnder the law 189 190. Euen the wicked est men that liue are bound to worship God 195. Y. Young men The sins that they must chiefly take heed of 224. Z. Zealous Both Magistrates and priuate men should shew their zealous hatred to sin 78. Zeale is required of all Christians and what the notes and properties of true Zeale are 260 261 263. 267. Zeale in the people warmes their Ministers 295. True Zeale will make a man to forget and neglect himselfe 275. Seuerall places of Scripture opened and applyed in this Treatise Booke Chap. Verse Folio Genesis 17 18 391 Genesis 18 12 30 Genesis 19 9 106 Genesis 29 18 80 Genesis 32 26 402 Genesis 45 28 3 Genesis 50 19 370 Exodus 4 24 452 Leuit. 19 2 196 Leuit. 23 10 9 Leuit. 26 11 12 166 Num. 12 14 403 Num. 23 21 452 Deut. 12 32 161 Deut. 14 26 92 Deut. 25 3 117 Iosh. 1 8 20 1 Sam. 2 12 470 1. Sam. 2 30 368 1. Sam. 15 29 6 2. Sam. 6 20 22 116 2. Sam. 12 20 24 c. 441 2. Sam. 21 1 404 1. King 8 6 473 1. King 12 28 161 2. King 17 33 41 36 1. Chron. 16 29 129 2. Chron. 16 9 484 2. Chron. 26 18 19 21 359 Nehem. 1 11 8 Nehem. 2 1 493 Nehem. 8 1 123 Iob. 3 13 14 43 Iob. 5 7 388 Iob. 6 24 424 Iob. 20 11 80 Iob. 29 4 220 Iob. 31 1 91 Iob. 32 23 395 Iob. 36 8
the Thessalonians ' 2 Thes. 1. 5. that all the sufferings he did endure were for the kingdome of God that they might not misse of that 3 When our care is to make vse of all that we heare and learne for the edifying of our selues in faith and a good conscience not to feed any humour of our corrupt nature or that we may be able to talke well but that we may practise that we heare Desire the sincere milke of the word saith the Apostle 〈◊〉 Pet. 2. 2. that ye may grow thereby That is the onely right vse that should be made of the Word to be edified in our faith as the Apostle teacheth vs 1 Tim. 1. 4. Thy word haue I hid in my heart saith Dauid Psal. 119. 11. that I might not sinne against thee In which respect also the whole truth of God reuealed in his Word is called 1 Tim. 6. 3. The doctrine which is according vnto godlinesse it tends wholly vnto this to make men godly And they that vse it to any other end peruert it dangerously vnto their owne destruction 4 When thou so receiuest the loue of the truth that thou canst resolue to suffer any thing rather than thou wilt renounce or fall from any part of Gods truth that thou knowest and art perswaded of True it is 1. A man may haue a good heart and yet use wisdome in shunning persecution and disgrace 2. The Lord in his goodnesse tendereth the weaknesse of some of his seruants so farre as that he neuer brings them to any trouble for his sake But euery one that hath a good heart resolueth with himselfe and is willing to suffer any disgrace and losse for the truths sake if God shall see good to call him to it Yea we must all be willing to contend earnestly for the maintenance of the faith Iude 4. And without this willingnesse to suffer none can be saued If any man will come after me and enioy heauen where I am to be saith our Sauiour Luke 9. 23. Let him deny himselfe and take vp his crosse daily and follow me And Luk. 14. 26 27. Whosoeuer doth not beare his crosse and come after me cannot bee my Disciple THE THIRTEENTH LECTVRE ON MAY II. MDCIX IOHN IIII. XVI XVII XVIII Iesus saith vnto her Goe call thy husband and come hither The Woman answered and said I haue no husband Iesus said vnto her thou hast well said I haue no husband For thou hast had fiue husbands and he whom thou now hast is not thy husband in that saidest thou truly WE heard the last day out of the former Verse that this Woman though now she began to conceiue better both of the person and speech of Christ than she had done before and did not only giue credit to that which Christ had said touching the water of life but was also so affected with his speech as she did desire him to giue her of that water yet did she not vnderstand his meaning but thought still that Water of life he spake of had been no other than a materiall water and therefore desired it onely in a carnall respect she had to her ease and profit Two causes there were of this her blockishnesse First That she knew Christ no better but tooke him to be an ordinary man The other that she knew her selfe and her owne estate no better but liued securely in knowne and hainous sinne Our Sauiour for all this giues her not quite ouer because of her blockishnesse and vncapablenesse but now leauing the speech of the water of life he begins to make himselfe and her owne estate better knowne vnto her To this purpose he discouers to her the most secret things that euer she did especially such as might stirre vp in her a thirst after the water of life For it appeares by her owne words to her neighbours Verse 29 39. That he had told her many other things that were vnknowne to all men But the Euangelist mentions this onely of all the secrets that he told her because in this the infinite mercy of Christ did most shine that had such respect vnto and was so carefull of the saluation of so vile a woman Now he doth not charge her with her sin in plaine termes nor deale roughly with her he cals her not Whore nor tels her at the fiâ—…st that she liued in filthy adultery for he knew in his diuine wisdome that this sharpnesse would not be needfull but hurtfull rather but first bids her go and call her husband and come againe And though he knew it well she had no husband yet did he thinke it fit to draw out so much from her owne mouth which when she had confessed then did he plainely discouer how priuy he was to the whole course of her life and tels her for the further aggrauating of her sinne that though she had had fiue Husbands yet she kept one now that was not her Husband So that these words affoord foure principall things to our consideration 1. That our Sauiour thirsting after the Saluation of this poore Woman discouereth to her her sinne and that nothing he had said before could work vpon her conscience till he tooke this course with her 2. That the sinne he did discouer vnto her was a secret sinne vnknowne to all men 3. That of all the sinnes she was guilty of when he would touch and awaken her conscience he makes choice of this sinne of Fornication and chargeth her with that 4. That notwithstanding she liued in so hainous a sinne yet he reiects her not nor deales roughly with her but he deales most tenderly with her and shewes much care and desire of her saluation First then in that our Sauiour seeking the saluation of this Woman that he might make her more capable of that he had said concerning the water of life and worke in her a true desire of it tels her of the hainous sinne she liued in We learne That they that would win soules to God must plainely and particularly discouer to men their sinnes Before I confirme this doctrine two cautions and rules are to be obserued from this example for the better vnderstanding of it 1. A Minister is not alwayes bound in plaine termes imperiously sharpely and bitterly to reproue the sinnes he knoweth by his hearers but he is bound to take that course which he seeth to be most likely to preuaile and do them good For our Sauiour here cals not this woman whore nor at the first directly tels her of her sinne that might haply haue driuen her from him but goeth about her and vseth a holy craâ—…t and cunning with her So speakes the Apostle of himselfe 2. Cor. 12. 16. For as much as I was crafty I tooke you with guile Thus dealt Nathan with Dauid 2. Sam. 12. 1. 4. He vseth a Parable and long circumlocution to make way into his heart for his reproofe He that winneth soules is wise saith Salomon Prouerbes 11. 30. And Prouerbes 15.
and certaine note of the true Church as we see here in the argument Christ vseth to prooue the Church and worship of the Iewes to be the true worship and Church of God For saluation is of the Iewes This was the chiefe priuiledge the chiefe badge and cognisance of the old Church that the Oracles of God were committed to them they enioyed the true Doctrine of saluation Psal. 147. 19 20. Rom. 3. 2. And thus doth the Apostle describe the true Church vnder the Gospell he calls it the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone Ephes. 2. 19 20. He calls it also the pillar and ground of truth 1. Tim. 3. 25. Lecture the sixe and thirtieth December 26. 1609. THe two first parts of this Verse we haue already finished and are now to proceed to the third and last viz. The Reason whereby Christ iustifieth the worship which the Iewes did vnto God in these words Saluation is of the Iewes wherein two things are to be obserued 1. What hee meanes here by Saluation 2. How this Saluation that he speaketh of is said to be of the Iewes By Saluation in this place is meant the Word of God and the Ministry thereof as may appeare by these three Reasons 1. The Saluation here spoken of is that whereby the Iewes knew how to worship God aright else there had beene no consequence in this Reason wee worship that wee know For saluation is of the Iewes q. d. Because wee haue Saluation Now the onely meanes whereby the Iewes knew how to worship God aright was the Word 2. This Saluation here spoken of was the chiefe prerogatiue whereby the Lord did preferre the Iew before the Samaritan and all other nations and so is it mentioned here And the chiefe prerogatiue of the Iewes was the Word Psal. 147. 19. Hee sheweth his Word to Iacob his statutes and his iudgements to Israel verse 20. He hath not done so with any other nation neither haue they knowne his iudgements And Rom. 3. 2. The chiefe preferment of the Iewe was this because to them were committed the Oracles of God 3. The saluation here spoken of is that that was to be deriued from the Iewes to Gods people of all nations And what was that The Law shall goe from Zion and the Word of the Lord from Ierusalem Esay 2. 3. And the reason why it is so called is for that it worketh the saluation of men Which teacheth vs That the Word of God and the Ministry thereof is the saluation of men See for proofe of this what titles are giuen to it by the Holy Ghost 1. It is called the Word of grace Acts 20. 32. 2. It is called the Word of life Phil. 2. 16. Iohn 6. 68. 3. It is called the grace of God Titus 2. 11. 4. The Kingdome of God Matth. 21. 43. The Kingdome of God shall be taken away from you and giuen to a nation c. 5. Saluation it selfe and euerlasting life here and Heb. 2. 3. Act. 28. 28. Iohn 12. 50. I know that his commandement that is his Word which he hath commanded me to teach is euerlasting life These are vnproper and strange speeches to be spoken of the Word yet are they farre more effectuall to set out the dignity and excellencie of the Word then if the Lord should haue said onely in plaine termes that it is the meanes and worker of our saluation Before I come to shew the Reasons why it is so called I will answer three questions and doubts that may arise in your minds which may hinder you from vnderstanding aright and conceiuing the meaning of this Doctrine 1. Can none be saued that want the Word To this I answer It cannot be denied but some haue attained to saluation that neuer enioyed the Word Neither must we imagine that God either could not nor neuer did saue any without the Word or that all they are to be iudged to be in the state of damnation that either in times past or at this day liue and die in those places where the light of the Word did neuer shine For God is able to doe whatsoeuer it pleaseth him Psal. 115. 2. He hath appointed meanes not to tie himselfe but vs onely vnto them and as the inuisible Church the company of Gods Elect is a Catholique Church in all ages and in all places so in such times and places as he hath denied the Word vnto he hath beene wont to saue his Elect without the Word While his people were in the wildernesse where they could not haue the ordinary meanes of tillage God did feed them extraordinarily and gaue them bread from heauen Iohn 6. 31. So Rahab had faith euen while she dwelt in Iericho Heb. 11. 31. And the Wise men of the East before they came to Iudaea Matth. 2. 2. 2. Shall all be saued that haue the Word that reade it that heare it that professe it To this I answer That it is certaine all are not saued that enioy the Word For in all ages there haue beene many that haue liued vnder most faithfull and profitable Ministers and haue heard them also ordinarily and yet haue not beene saued such an one was Iudas Iohn 6. 70. Yea the most part of them that haue enioyed the Word haue missed of saluation In so much as in all ages the best of Gods seruants haue had cause to complaine as Esay 53. 1. Who will belieue our report And to whom is the arme of God reuealed Yea it may well be that those that haue enioyed the Word most abundantly may be farre worse men for all kind of wickednesse then such as neuer heard the Word in their liues So it is said of Ierusalem that it exceeded Sodome in all kind of abominations Ezek. 16. 48. The Word vseth not to saue any vnlesse it be by preaching opened and applied Acts 8. 31. 1. Cor. 1. 21. For it saues none but such as can vnderstand belieue and obey it It saueth none but Gods Elect. Onely those that God hath ordained vnto life shall profit by it shall finde it effectuall to their saluation Acts 13. 48. The rest cannot profit by it Many are called but few are chosen Matth. 22. 14. The rest shall be made worse by it The Word of God is like vnto the water of iealousie mentioned Numb 5. 27. 28. When it is receiued into an honest and good heart it doth it good and makes it fruitfull when into a corrupt heart it rotts it and makes it worse 3. Is the saluation of any to be ascribed to the Word it selfe or any vertue that is in it To this I answer That 1. The saluation euen of those that are saued by the Word is not to be ascribed to the Word it selfe or any vertue that is in it as if it were to be accounted the author and worker of any mans saluation 1. The glory of this
gaue tythe of all that he possessed 3. He may do the workes of mercy Matth. 6. 2. The Hypocrite gaue almes in Synagogues and streets and had a trumpet blowne before him which he would neuer haue done if his almes had not beene large and bountifull 4. He may doe good workes of piety Matth. 6. 5. The Hypocrites vsed to pray in the Synagogues and corners of the street 5. He may be a good neighbour a kind and thankfull man to his friend Matth. 5. 46 47. The Publicans were such 6. He may bee apt enough to forgiue an enemie 1. Kings 20. 32. Ahab when he saw his enemie Benhadad humble himselfe and seeke his fauour forgaue him presently and vsed him kindly Now these ciuill vertues are in themselues very good things for God in his Law requires them Yet can none of all these ciuill vertues yeeld the naturall man any true comfort nor giue him assurance that he is in the state of saluation Why so They are but the fruites of the flesh they are not the fruits of the Spirit because they are not wrought in him by the Word Vnlesse a man can say the Word hath brought me to make conscience of these and these things which before I made no conscience of these workes of iustice of mercy and of piety I haue done them in obedience to the Word a man can neuer haue comfort of any good thing that is in him If either the authority of the Magistrate onely or the example of thy neighbours or the respect thou hast to thine owne praise and profit or the inclination of thine owne minde thy owne good meaning hath drawne thee to it if the Word haue not brought thee to it thou shalt neuer haue comfort of it The second rule this Doctrine affoords vs for the tryall of our selues whether we be in the state of grace is this That the Word as it is the onely worker of euery sauing grace so is it the onely Touch-stone whereby euery sauing grace may be tried and discerned from that which is counterfeit Thy faith is but a fancie thy repentance thy charity thy good workes are but counterfeit vnlesse thou canst approoue them by the Word Iohn 3. 21. Hee that is of the truth commeth to the light that his deeds might bee made manifest that they are wrought according to God We see then how vaine that confidence is that most men haue in their estate toward God they glory in some good things that are in them in a kind of deuotion toward God and care of an honest life toward men and yet none of all this hath beene wrought by the Word or proceeds from any conscience or obedience vnto it They thinke they haue faith repentance and other sauing graces but they cannot approue them by this Touch-stone of Gods Word The third Vse of this Doctrine is for such as though they heare and read the Word can finde in it no such light power or comfort as we haue heard of 1. Either thou hast not sought it aright not with earnestnesse or not with a good heart 2. If thou hast and doe not at first finde it yet shalt thou hereafter if thou seeke it here with an honest heart Iohn 13. 7. What I doe thou knowest not now but thou shalt know hereafter And 12. 16. These things vnderstood not his Disciples at the first but when Iesus was glorified then remembred they that those things were written of him and that they had done these things vnto him 3. If the Word cannot saue inlighten conuert and comfort thee nothing shall be able to doe it Iohn 8. 47. You therefore heare not that is not with vnderstanding and loue with faith and feeling with profit and fruit because you are not of God Lecture the eight and thirtieth Ianuary 9. 1609. IT remaineth now that we come to the second point that I told you was to be obserued in these words namely how this saluation is said to bee of the Iewes Now when our Sauiour saith here saluation is of the Iewes his meaning is that the Word of God the meanes of mans saluation was to be receiued from the Iewes So that the Doctrine we are hence to learne is this That All the nations of the world haue euer receiued the Word and true Religion of God from the Iewes In this respect the Catholique Church and whole company of Gods Elect are called the house of Iacob and the inhabitants of Ierusalem Zach. 12. 10. The celestiall Ierusalem Heb. 12. 22. The Israel of God Gal. 6. 16. The Common-wealth of Israel Ephes. 2. 12. And Ierusalem is called the mother of vs all Gal. 4. 26. This honour and prerogatiue that God vouchsafed to the Iewes will the better appeare if wee consider it in these three degrees 1. In the state that the Church was in before Christs comming 2. In the state that the Church was in after Christs comming 3. In the state that the Church shall bee in before the end of the world and second comming of Christ. 1. Before Christs comming in the flesh the Iewes were the onely Church and all that professed the true Religion of God receiued it from them and ioyned themselues vnto them In this respect God calls Israel his first borne Exod. 4. 22. To them pertained the giuing of the law and the seruice of God Rom. 9. 4. All the Scripture of the Old Testament was written in their language and committed to them Rom. 3. 2. In which respect our Sauiour also calls all the Scriptures of the Old Testament not the ceremoniall and iudiciall lawes onely their Law Iohn 10. 34. and 15. 25. both which places are cited out of the Psalmes at that time none could worship God aright vnlesse he ioyned himselfe to the Iewes and became a member of that Church So the Holy Ghost when hee would declare that many of the Persians when they saw the successe God gaue his people against Haman were conuerted and imbraced the true Religion he saith Ester 8. 17. Many of the people of the land became Iewes 2. After Christs comming in the flesh 1. The Gospell was first sent to them therefore are they called the children of the Kingdome Matth. 8. 12. Iohn Baptist was sent onely to them Luke 1. 16. Our Sauiour himselfe was sent to them and exercised his Ministry onely amongst them and therefore is called a Minister of the circumcision Rom. 15. 8. And hee saith Matth. 15. 24. Hee was not sent to any but to the lost sheepe of the house of Israel The Apostles before Christs Ascension were forbidden to preach to any but to them Matth. 10. 5. And after Christs Ascension were charged to preach first to them Luke 24. 47. beginning at Ierusalem All the Apostles did exercise their Ministry at Ierusalem Rom. 15. 19. And made their abode there more then in any other place Acts 8. 1. 14. And it is expresly said Acts 11. 19. That they which were scattered abroad vpon
in this case they may say with Paul Rom. 7. 22. I delight in the Law of God after the inward man whereof this is a signe that they are not satisfied with ought they doe in Gods seruice if they feele not ioy and comfort in it And whatsoeuer they doe if they feele they do it with an vpright heart they reioyce in it as they did 1. Chron. 29. 9. This you shall finde obserued by the Holy Ghost and commended in Gods seruants as a notable signe of their zeale and of the vprightnes of their hearts that Gods seruice was as meate and drinke vnto them they tooke great comfort and delight in it Dauid reports that he and the rest of Gods people with him were wont to goe towards Gods house With the voice of singing and prayse as a multitude that keepeth a feast Psal. 42. 4. And so he stirres vp all Gods people to doe Psal 120. 2. Serue the Lord with gladnesse come before him with ioyfulnesse So it is said of euery part of Gods seruice that Gods people haue found ioy and comfort in it Of Abraham Isaac and Iacob it is said Heb. 11. 1â—… That when God preached the Gospell and the promises of saluation by Christ vnto them they receiued them thankefully saluted and welcomed them they ioyed in them And of three thousand that Peter conuerted it is said Acts 2. 4â—… That they receiued the word gladly That hearer heares with zeale that can doe so It is said likewise of the faithfull that they found great comfort and ioy in prayer It is said of Dauid that as in all his heauinesse and extremity his manner was to betake himselfe to prayer Psal. 109. 4 so that he was wont to find exceeding ioy and comfort in it when he maketh mention how in his great affliction he betooke himselfe to prayer Psal. 30. 8 9 10. He tells vs verse 11. what comfort he found in it Thou hast turned for me my mourning into dancing thou hast put of my sackcloath and girded me with gladnesse according to that promise made vnto the faithfull Esay 56. 7. I will make them ioyfull in my house of prayer Thus haue they ioyed also in the receiuing of the Sacrament 2. Chron. 30. 21. They kept the feast of vnleauened bread with great gladnesse which is also againe repeated ver 25 26. The like is also reported of the Passeouer that was kept in Ezraes time Ezra 6. 22. they kept the feast of vnleauened bread with ioy for the Lord had made them ioyfull Yea euen in giuing of almes for the reliefe of Gods seruants the faithfull haue found great ioy Thus the Apostle reporteth of the Macedonians 2. Cor. 8. 2. In great tryall of affliction their ioy abounded and their most extreame pouerty abounded vnto their rich liberality It was a great comfort vnto them that God had giuen them a heart to shew such loue vnto his Saints To conclude this is obserued to the praise of Gods seruants that as they were wont to come to Gods house as to a feast so were they also wont to goe away from it as from a feast refreshed and comforted in their soules They found such sound and lasting comfort in Gods House and in all the parts of Gods worship as they were wont to goe from it with ioy And the comfort they found in it wrought in them a loue vnto it and a desire to frequent it often It is said of Gods people Neh. 8. 12. that after Gods seruice was finished they shewed a great deale of ioy because they had vnderstood the words that had beene declared vnto them by the Leuites And when Dauid professeth Psol 84. 1 2. That his soul longed and euen fainted for the Courts of the Lord his heart and his flesh cryed out for the liuing God He giues this for the reason of it because he had found such sweetnesse and comfort in Gods worship and ordinances there Oh how amiable saith he are thy Tabernacles O Lord of Hosts The Vse of all this that hath beene said of this second property of true zeale is 1. For reproofe Is this a note of one that serues God with true zeale when the seruice of God is as meat and drinke vnto him when it doth him good at the heart and euen refresheth him he finds ioy and comfort in it Then surely haue we all cause of shame and humbling cause to suspect that we are no better then Laodiceans lukewarme Professors of whom I told you the last day that they are in some respect in worse state then such as are key-cold then Idolaters and men of no Religion Doe wee come to Gods House as to a feast Truely some do some goe further to a Sermon and with more gladnesse of heart then euer they did to a feast But the most goe to Gods house as vnto ward children goe to Schoole or as malefactours that are vnder baile goe vnto the Assises they must needs goe but they goe with no ioy 2. Can we say we haue found comfort in euery part of Gods seruice many cannot tarry till all be done but by their going out proclaime to the whole Congregation that they account it a wearinesse and most tedious thing like those Mal. 1. 13. 2. And of many of them that tarry it out it may be said that the tryall of their countenance testifieth against them that they heare with no ioy they are so drowsie they looke so heauily as a man may easily discerne by their very lookes that they feele no sweetnesse nor sauour in any thing that they heare It is said of a poore lame man Acts 14. 9. that hee heard Paul preach with so ioyfull and cheerefull a countenance that Paul beholding him perceiued by his very countenance that he had faith to be healed True it is that Paul could see further then any of vs yet may we also giue a great ghesse when you heare with any spirit and affection euen by your lookes and haue cause giuen vs thereby many times to wish that either you would heare with more cheerefulnesse or that you would sit behind vs that you may not grieue and discourage vs in the worke of our Ministry as you doe 3. A third signe that many take no coâ—… in Gods Word is this that whereas Gods seruants as we haue heard vse to goe away from the hearing of the Word more comfortable then they came vnto it and loue 〈◊〉 it and the messengers of God from whom they receiued it much 〈◊〉 then they did before these men seldome or neuer goe froâ—… 〈◊〉 but they are much more vexed and disquieted in their miâ—… 〈◊〉 they were before they hate the Preacher more then they did 〈◊〉 Now I would haue these men to consider what it is that disquiâ—… 〈◊〉 I know they will pretend that the Minister hath either 〈◊〉 〈◊〉 error or that he hath maliciously girded and rayled vpon theâ—… 〈◊〉 â—…urely if any Preacher doe so he shall beare his
able and a faithfull Ministrie That is the reason why the Prophets of God are wont to be called the Chariots and Horse-men of Israel 2. King 2. 12. the chiefe strength and munition that Israel had So when the Leuites that fled from the ten Tribes receiued entertainement vnder the gouernement of Rhehoboam and exercised their ministrie there it is said expresly 2. Chron. 11. 17. that they strengthened the Kingdome of Iuda and made Rhehoboam the sonne of Salomon mightie And when Iehosaphat had sent Preachers to all the Cities of Iuda to teach the people 2. Chron. 17. 9. it is immediately added Verse 10. that the feare of the Lord fell vpon all the Kingdomes of the lands that were round about Iuda and they fought not against Iehosaphat And there be two reasons for this that no wit of man is able to gaine-say First the sinnes of the land are the bane of the Common-wealth the onely things that bring ruine vpon a state for the transgression of a land many are the princes thereof Pro. 28. 2. And there is no such meane to restraine men from sinne as the Ministry of the Word No law of man can doe it because it cannot work vpon the conscience the ministry of the Word will do it when it is backed and countenanced by the authority of the Magistrate Secondly the strength and prosperity of a kingdome consists in this when superiours rule well and inferiours obey well and equals liue iustly and louingly together Now the Ministry of the Word where it is backed and countenanced by the Magistrate will cause men to do this and to do it euen out of conscience to God which is the strongest band of all other yee shall feare euery man his mother she is named first because children are most apt to neglect their duty to her and his father and as a meane thereof keeping my Sabbaths Leuit. 19. 3. And therefore to conclude Magistrates and great men can no way better shew themselues to be indeed fathers of their Countrey and good common-wealths-men than first by placing able Ministers in all places where they haue to doe as Iehosaphat did 2. Chron. 17. 9. and secondly by countenancing and giuing incouragement to good Ministers by all good meanes as Hezekiah did 2. Chron. 30. 22. The third Vse of this Doctrine is for exhortation that euery one of vs would submit our selues in practice to this ordinance of God and be perswaded it is a matter of great necessity to liue vnder a good ministrie to heare and to heare often Three reasons there be which if we could weigh them well would mooue vs to it First that the Holy Ghost maketh it a marke whereby hee may be knowne whom God hath elected vnto life to be willing and desirous to heare my sheepe heare my voice Iohn 10. 27. and the contrary a marke of a reprobate yee therefore heare not Gods Word because yee are not of God Ioh. 8. 47. a greater sinne than the sinne of Sodome Matth. 10. 14 15. Secondly because euery man hath cause to suspect that the good things that seeme to be in him be but the fruits of the flesh and not of the spirit if he came not by them by this meanes For a meere naturall man may haue many good things in him as remnants of Gods Image and doe many good things the Gentiles which haue not the law doe by nature the things contained in the law Rom. 2. 14. but the onely meanes of regeneration is the Word preached being borne againe not of corruptible seed but of incorruptible by the Word of God 1. Pet. 1. 23. and this is the word which by the Gospell is preached vnto you ver 25. Therefore is it so expresly noted of those Churches and persons whose conuersion the Holy Ghost giueth testimony vnto that they were conuerted by preaching Obserue this in all the Churches and persons that the Apostles wrote their Epistles vnto The Romanes were in the number of those that were conuerted by Peters Ministry Acts 2. 10. the Corinthians were begotten anew by Pauls Ministry 1. Cor. 4. 15. the Galatians receiued the spirit by the hearing of faith the doctrine of faith preached Gal. 3. 2. the Ephesians trusted in Christ after that they had heard the word of truth and not before Ephes. 1. 13. the good things that were in the Philippians they had receiued by hearing of Paul Phil. 4. 9. the Colossians brought forth no fruit vnto God till the Gospell came to them and they had heard it preached by Epaphras Col. 1. 6 7. the Thessalonians were won to God by Pauls Ministry 1. Thess. 2. 13. Timothy was begotten to God by Pauls Ministry 1. Tim. 1. 2. and so was Titus Tit. 1. 4. and so was Philemon Phil. 1. 9. the Christian Hebrewes were required to follow the faith of them that had spoken to them the Word of God Heb. 13. 7. and they to whom the Apostle Iames did write were begotten by God through the Word of truth Iames 1. 18. and so were they to whom the Apostle Peter wrote 1. Pet. 1. 23. and those to whom Iohn wrote had that grace which he desires should abide in them by hearing 1. Ioh. 2. 24. the good things that were in the Elect Lady and her children were wrought in them by Iohns Ministry 2. Iohn 8. and Gaius was one of his children also 3. Ioh. 4. and the faith full vnto whom Iude writes had been hearers of the Apostles Iude 17. Thirdly whatsoeuer a mans state and condition be he hath neede to heare First such as are both ignorant and void of sense and care of their saluation for this is the meanes to open their eyes and bring them out of the power of Sathan Act. 26. 18. Secondly such as haue already good affections and desires for they are in danger to perish not withstanding their good desires if they be not instructed as appeareth by the comparison our Sauiour vseth here Ioh. 4. 35. which I opened vnto you euen now Thirdly such as haue attained to a good measure of knowledge for knowledge without faith auaileth not and this is the onely meanes to make vs beleeue that we know Rom 10. 14. Fourthly such as haue both knowledge and good affections and true faith and sanctification because these graces are imperfect in the best and will dye if they grow not and be not nourished and this is the meanes of growth and perseuerance it is ordained for the perfecting of the Saints and the edifying of the body of Christ Ephes. 4. 12. The fourth Vse is to stirre vp the Minister to diligence in his calling to which he is tyed by a double bond first in respect of the commandement of God necessity is laid vpon mee yea woe is vnto mee if I preach not the Gospell 1. Cor. 9. 16. secondly in respect of the necessity of the people he is set as a watchman ouer Gods people c. Ezek. 33. 6. To this end it is
you the Euangelist sets downe their increase and proceedings in Faith and what vse they made of our Sauiour in those two daies that he spent among them And in setting this downe he offereth foure principall points to our consideration 1. That by this abode which Christ made among them they encreased greatly in the number of Beleeuers for many that made no reckoning of the Womans words nor would vpon her perswasion stirre out of their doores to goe to him yet when he was come vnto them and they had heard him teach beleeued in him Many more beleeued because of his owne word 2. That they increased greatly in the measure of their Faith also for whereas they that had beleeued in him vpon the Womans speech were but weake in Faith and not fully resolued whether he were the Messia or no now by hearing him they were confirmed and fully assured that he was indeede the Christ the Sauiour of the world 3. The reason is set downe why they did thus increase both in the number of Beleeuers and in the measure of their Faith Because of his owne Word because they had heard him themselues 4. They make confession of this their Faith and certainty they were growne vnto as also of the meanes whereby they were brought vnto it vnto the woman that was the first instrument of their conuersion and professe plainely to her that the good they receiued by her was nothing to that which they had gotten by hearing him themselues They said vnto the Woman now we beleeue not because of thy saying for we haue heard him our selues First then we must obserue here that which the Euangelist speakes of the increase of the number of Beleeuers among the Samaritans in that short space that Christ tarried with them Many more beleeued because of his owne Word From whence we learne That a man may be one of Gods Elect though he cannot profit by some meanes of his saluation that God offers vnto him though he do not profit by the meanes of his saluation at the first See the proofe of this Doctrine first in the example the Holy Ghost hath giuen vs in this place 1. These Samaritans mentioned in the 41. verse were the Elect of God as well as those mentioned in the two former verses else they could not haue beleeued 2. Looke what meanes the other had to bring them to the faith these had the very same for the woman had spoken and perswaded and dealt as earnestly with them as with the other vers 28. when she ran from Christ into the city Shee said vnto the men that is to all indifferently Come and see c. 3. These had had greater meanes to bring them to Christ than the other for beside the speech of the Woman they had also the example of many of their Neighbours to prouoke them 4. Yet neither the Womans speech nor their Neighbours example could preuaile with them but when they had heard Christ themselues then they beleeued on him Now before I proceed further in the confirmation of this Doctrine three Cautions must be first premised to preuent the mistaking of it 1. All whom God meanes to saue ordinarily shall haue the meanes of grace vouch safed vnto them at one time or other and shall haue also grace giuen vnto them to profit by them Other sheepe I haue saith our Sauiour Iohn 10. 16. which are not of this Fold them also I must bring and they shall heare my voice And againe vers 27. My sheepe heare my voice And as it is a good signe God hath an Elect people in that place that he giueth the meanes of grace vnto as is plaine by that reason he giues to Paul why he would haue him continue in Corinth for I haue much people saith he in this city Acts 18. 9 10. and on the other side an euill signe that a people are such as God hath no gracious eye or respect vnto when he denieth them the meanes of grace the time of this ignorance while he denied to the people that liued in that time the meanes of grace God regarded not Acts 17. 30. So is it also a good signe of Election to euery particular person when God giues him not onely the meanes of grace but also a heart to profit by them so many as were ordained vnto life belieued Acts 13. 48. and the contrary is a fearefull signe of Reprobation when God giuing to a man the meanes of grace denies him a heart to profit by them ye therefore heare not because yee are not of God Ioh. 7. 47. I know that God hath determined to destroy thee saith the Prophet to Amaziah because thou hast done this and hast not hearkened vnto my counsell 2. Chron. 25. 16. 2. It is a comfortable signe of a mans election when he receiues the Word with all readinesse and his heart makes answer vnto God so soone as he cals vpon him when thou saidst seeke ye my face my heart said vnto thee thy face Lord will I seeke Psal. 27. 8. These were more noble then those in Thessalonica in that they receiued the word with all readinesse Acts 17. 11. And on the other side it is a dangerous signe of Reprobation when a man doth wilfully put the Lord off and takes day with him He that refuseth thus to come when God calleth him hath iust cause to feare God will call him no more Because I haue purged thee vsed the meanes and endeuoured to purge thee and thou wast not purged thou shalt not be purged from thy filthinesse any more Ezek. 24. 13. 3. The Lord hath beene wont when he hath giuen the meanes of grace to a people to make them effectuall to the Conuersion of so many as he meanes to saue within a very short time after they haue first enioyed them And if we obserue this well we shall finde that such Preachers as God hath made most fruitfull in their Ministry haue conuerted more to God at their first comming to a People and that their labours afterward haue serued rather to confirme and build men forward than to conuert them It is noted of Peters Ministry Acts 10. 44. that euen while he was preaching vnto Cornelius and those that were there assembled the Holy Ghost fell vpon all them that heard the Word And Paul Phil. 1. 5. speaking of the successe of his ministry among the Philippians praiseth God for the fellowship they had in the Gospell from the first day that he had preached vnto them vntill then And he twice puts the Thessalonians in minde of their state when he came first among them 1. Thess. 1. 9. They shew what manner of entring in we had vnto you and how yee turned from Idols to God to serue the liuing and true God and 2. 1. Your selues Brethren know our entrance in vnto you that it was not in vaine As if he should haue said vnto them O those were comfortable times So doth he put the Galathians in minde
I vnto you This peace is Christs peace his gift and that no common gift It is another manner of peace than that that is in worldly men 1. It is a sounder and a greater and a more hearty peace than theirs is Psal. 4. 7 8. Thou hast put gladnesse into my heart more than they haue in the time that their corne and wine encreaseth I will lay me downe in peace c. 2. It maketh the heart quiet and secure not only in time of health and prosperity but euen in time of greatest danger and affliction Psal. 112. 7 8. Hee shall not bee affraid of euill tidings his heart is fixed trusting in the Lord his heart is established Yea in the time of tentation and inward affliction of minde 2. Cor. 5. 6. We are alwaies confident He meanes not at all times for this peace may be for a time interrupted but in all estates Matth. 7. 25. The raine descended and the flouds came and the windes blew and beate vpon that house and it fell not for it was founded vpon a rocke 3. It frees the heart from slauish feare not onely of the rage and power of men as it did those three noble Iewes Dan. 3. 16. and the Martyrs but it makes the heart secure and quiet euen against the sense of Gods wrath due to sinne Rom. 5. 1. Being iustified by faith wee haue peace with God 4. The least measure of true Faith workes this peace Indeed according to the measure of our Faith so shall the measure of our peace be but not onely the strong Faith such as was in the Martyrs and other extraordinary men but the least measure of Faith will worke this sound peace in some measure as the least Faith will iustifie vs so will it worke this peace in vs also Rom. 5. 1. See therefore how generall tearmes are vsed in this case Matth. 7. 24. Whosoeuer heares my word and doth it And 1. Iohn 5. 4 5. Whatsoeuer is borne of God ouercommeth the world and this is the victory that ouercometh the world euen our faith Who is he that ouercommeth the world but he that beleeueth that Iesus is the Sonne of God Now the faithfull that know that the Lord is great in power and will not at all acquit the wicked Nah. 1. 3. and that none can be saued that doth not continue to the end Matth. 24. 13. could neuer haue this peace vnlesse they were certaine not onely that they are for the present in Gods fauour but also that they shall so continue according to that speech of Christ Iohn 6. 35. I am the bread of life he that commeth to me shall neuer hunger and hee that beleeueth on mee shall neuer thirst 2. It worketh in them ioy in the Holy Ghost It worketh a sound constant and vnspeakeable ioy in the heart of euery one that hath it Acts 8. 37. Hee went his way reioycing 1. Pet. 1. 8. In whom now though you see him not yet doe you beleeue and reioyce with ioy vnspeakeable and glorious Yea it makes a man able to reioyce euen in the greatest affliction it made Paul and Silas after they had beene shamefully and grieuously scourged sing merily euen at midnight euen in the dungeon euen in the stockes Acts 16. 25. As we haue also seene in the example of the Martyrs no threats no torments could daunt them but they haue expressed a maruellous ioy euen in the midst of all their tortures What was the cause of it The Apostle tels vs 1. Iohn 5. 4. This is the victory that ouercommeth the world euen our Faith And though euery one of the faithfull attaine not to that measure of ioy as these yet in euery true beleeuer Faith workes this ioy in some measure It is the same Faith we haue that they had the like precious faith 〈◊〉 Pet. 〈◊〉 1. and the same worke it will haue in euery one Being iustified by faith we haue peace with God and reioyce in hope of the glory of God and not only so but we glory in tribulation also Rom. 5. 1 2 3. Now they could not thus reioyce vnlesse they were certaine not onely for the present that they are in Gods fauour but also for the time to come that they shall so continue For otherwise it were extreme folly in them thus to reioyce as they that triumph before the victory And indeed the Papists doe deride vs for this Doctrine we teach of confidence and glorying and say to vs as Ahab did to Benhadad 1. King 20. 11. Let not him that girdeth on his harnesse boast himselfe as he that putteth it off It is a folly for men say they to be so confident and to glory thus seeing we haue not yet gotten the victory but are in warfare we know not how farre we may fall before we die But to them we answer as Esaâ—… 40. 2. Our warfare is accomplished the victory is already gotten our iniquity is pardoned whatsoeuer we may fall into we haue in our head receiued at the Lordâ—… bands double for our sins and therefore we are so confident 3. It makes a man able to goe to God in prayer 1. At all times euen in times of greatest anguish of heart as we shall see Psal. 88. When he had said verse 7. Thy wrath lyeth hard vpon mee and thou hast afflicted me with all thy waues yet euen then he prayed as he saith verse 9. Lord I haue called daily vpon thee 2. In all his occasions Phil. 4. 6. In euery thing let your requests be made knowne vnto God 3. And that not for himselfe onely but for others also If any man see his brother sin a sin which is not vnto death hee shall aske and he shall giue him life for them that sin not vnto death 1. Iohn 5. 16. 4. And that with great assurance to speed and preuaile with God 1. Iohn 5. 14. This is the confidence we haue in him that if we aske any thing according to his will he heareth vs. Yea 5. with a maruellous confidence and boldnesse Ephes. 3. 12. By him we haue boldnesse and entrance with confidence by faith in him It makes vs able as Etiphaz saith Iob 22. 26. to life vp our face to God Heb. 4. 16. Let vs goe boldly vnto the Throne of grace Therefore also we shall oft obserue in the Scriptures a maruellous familiarity betweene the faithfull and God Iob 13. 24 25. Wherefore hidest thou thy face and holdest me for thine enemie c. Psal. 13. 1. How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me c. Psal. 89. 46 47. How long Lord wilt thou hide thy face for euer Shall thy wrath burne like fire Remember how short my time is wherefore hast thou made all men in vaine Now the faithfull knowing that to be true of all wicked men that liue in their sins which Ioshua speaketh Iosh. â—…4 1â—… Yee cannot serue the Lord for he is an holy
shalt before thou goe hence recouer thy assurance and comfort againe See this in that prayer of Dauid grounded doubtlesse vpon Gods promise Psalme 39. 13. Stay thine anger from mee that I may recouer my strength before I goe hence and be not Yea be thou sure it will returne with aduantage as the seed that is cast into the ground vseth to doe Psalme 97. 11. Light is sowne for the righteous and ioy for the vpright in heart Hauing now finished this Doctrine which we haue learned from the second part of the Text viz. the certainety that was in the Faith of these Samaritans it followeth now that we proceed vnto the third viz. the meanes whereby they were brought to this certainety the ground whereupon they did build their Faith and that they say was not the saying of the Woman but the hearing of him themselues And from hence we haue this Doctrine to learne That the Faith and Religion of Gods Elect is not grounded vpon the testimony of any man but vpon Gods owne Word only The iudgement that others whom we reuerence and respect haue of Religion and the testimony that they giue vnto it causeth vs at the first to haue a good opinion of it the State learned men parents and friends specially the good example of those that professe it haue great force thus farre thus the Apostle saith that they that obey not the Word may without the word be won by the conuersation of their wiues 1. Pet. 3. 1. And we are to hold it a great mercy of God that we were borne and brought vp not among Papists or Infidels but in the Church of God where his true Religion was professed and where we might enioy these helpes so the Apostle saith that men shall glorifie God in the day of their visitation that they liued among such as by whose godly and honest conuersation they were won to a liking of the true Religion which they did professe 1. Pet. 2. 12. But yet all this will not bring vs to Faith or certainty in our Religion till we heare God himselfe speak and giue testimony to it in his holy Word Iohn Baptist gaue testimony to Christ and because the Iewes had a reuerent opinion of Iohn they also for a while conceiued highly of Christ and yet they could not certainely beleeue he was the Messias Why Because they could not heare God himselfe speake and giue testimony to it in his holy Word yee sent vnto Iohn and he bore witnesse of me c. and the workes that I doe beare witnesse of me and the father himselfe hath borne witnesse of me yee haue neither heard his voice at any time nor seene his shape And ye haue not his word abiding in you search the Scriptures c. Iohn 5. 33 35 37 38 39. 2. The Ministry of the Word brings vs not onely to a good opinion of Religion and to an outward profession of it but workes Faith and Certainety in our consciences Faith comes by hearing Romanes 10. 17. But the meanes whereby it workes this Faith and Certainety in vs is the Word it selfe by causing vs to see the ground of that it teacheth vs to beleeue in the Word therefore Paul saith Acts 26. 22. Hauing obtained helpe of God I continue vnto this day witnessing both to small and great saying none other things than those things which the Prophets and Moses did say should come When once we heare God in his Word to teach vs any truth then are we certaine of it and not before Acts 17. 11 12. Therefore many of them beleeued Then we beleeue no longer because men teach vs but for that we are taught of God himselfe and though they that did first teach vs and draw vs to a liking of the truth should fall from it yet will not wee forsake it when once wee can say wee haue heard him our selues The Reason of the Doctrine is that all men are subiect to errour and therefore their testimonie is too weake a foundation to ground our Faith vpon and on the other side there is no possibility of errour in Gods Word euery man is a lier that is subiect to be deceiued himselfe and so to deceiue others Romanes 3. 4. Psalme 93. 5. Thy testimonies are very sure To shew the difference betweene our Religion and that of the Papists and whether hath most certainety The Papist grounds his Faith vpon the testimony of the Church I will not say of what Church but say it were the true Church of Christ yet it consisteth onely of men that are subiect to errour and consequently the conscience cannot with any certainety relye vpon the testimony thereof But we ground our Faith onely vpon the Word of God Obiect 1. How can we know the Scripture to be the Word but by the testimony of the Church Answ. Indeede the testimony of the Church doth first incline vs to thinke that the Scripture is the Word of God and makes vs willing to heare and reade it but after we by hearing and reading it attaine to further certainety and assurance for God himselfe speaketh to vs in the Scriptures hee spake by the mouth of his holy Prophets which haue beene since the world began Luke 1. 70. God at sundry times and in diuers manners spake in times past vnto the fathers by the Prophets Heb. 1. 1. and that so clearely and euidently that the faithfull are vndoubtedly assured it is he that speaketh it is indeed his Word And they can say as Cant. 2. 8. It is the â—…oice of my Belouâ—…d And 5. 2. It is the voice of my Bâ—…loued that knocketh This is promised to the faithfull Esay 52. 6. They shall know in that day that I am he that doth speake behold it is I. Iohn 7. 17. If any man will doe his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe And indeed if we could not now be vndoubtedly certaine that it is indeede Gods Word the case of the Church were worse now than it was when God spake to his people in visions and dreames for they were without any externall testimony from men fully assured then that it was the Lord himselfe indeede that spake vnto them if Abraham had not beene so hee would not haue beene so forward to sacrifice his Sonne Gen. 22. 3. nor Cornelius in obeying the commandement he had receiued in a vision to send for Peter Acts 10. 7. After Paul had seene the vision immediately hee endeuoured to goe into Macedonia assuredly gathering that the Lord called him to preach the Gospel vnto them Acts 16. 10. No it is certaine that we may be more sure that God speakes to vs in his Word than they could be of his speaking vnto them in visions 2. Peter 1. 19. Wee haue also a more sure word of prophesie Obiâ—…ct 2. The Scriptures are obscure and no man can be certaine of the sense of them but by the Church Answ. 1.
had an example before in the Galileans Verse 45. So that is to be vnderstood Iohn 2. 23. Many belieued in his Name when they saw the miracles which he did viz. they had receiued some preparations vnto Faith they began to conceiue reuerently of his Doctrine and were willing to heare him and this was all as appeares Verse 24. But Iesus did not commit himselfe to them because he knew them all So the good life that they haue seene Gods seruants to lead hath beene a meanes to draw many a one to the Faith The Apostle vseth this as a reason to perswade Christians to an honest life That the Gentiles by their good works which they should behold might haue cause to glorifie God in the day of their visitation 1 Pet. 2. 12. That they that obeyed not the Word might without the word be wonne by the conuersation of their wiues 1 Pet. 3. 1. So the corrections of God which they haue seene and felt vpon themselues haue been the meane to open many a mans eare and to make him willing to heare Iob 33. 16. So the wonderfull deliuerances that men haue seene God giue to his Church and ouerthrowes to the aduersaries thereof haue wonne many a man to the liking of Religion Hest. 8. 17. Many of the people of the land became Iewes As I nothing doubt but the wonderfull deliuerance God gaue vs from the Powder-Treason hath drawn many a one from Popery to the loue of the Gospell 3 It is certaine also that the Faith of the best Christians may be much confirmed by the workes of God which they see So the Faith of Gods children was greatly confirmed by the miracles of Christ and of his Apostles Iohn 2. 11. This beginning of miracles did Iesus and shewed forth his glory and his Disciples belieued in him So are the faithfull greatly confirmed by Gods corrections on themselues when they are soundly humbled thereby Iob 42. 5. I haue heard of thee by the hearing of the eare but noâ—…ine eye seeth thee So by the sensible experiments they haue had of Gods mercy in themselues they are greatly confirmed in the Faith of Gods promises 2 Corinth 1. 10. Who hath deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs yea the beholding of Gods iudgements on wicked men and his mercies towards his faithfull seruants hath greatly confirmed their Faith in the Word of God when they can say As we haue heard so haue we seene Psalme 48. 8. and 58. 10. The righteous shall reioyce when they see the vengeance and why so Verse 11. And men shall say Verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth And in this respect men ought carefully to marke and obserue the workes of God how God makes good his Word by his workes A principall point this is of Christian wisdome and piety and great good might euery man receiue by it Psal. 107. 43. Who is wise that he may obserue these things for they shall vnderstand the louing kindnesse of the Lord. Yea say a man be neuer so diligent in the reading and hearing of Gods Word yet if he do not likewise obserue the works of God he is guilty of a great sinne Psal. 28. 5. They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp 4 It is not simply vnlawfull or a signe of infidelity for a man euen to desire these sensible helps to confirme his Faith Hezekiah was a true Belieuer yet desired a signe 2 Kings 20. 8. Gedeon was a true Belieuer yet he asked a signe of God Iudges 6. 17. And when God had giuen him one he asked another Verse 38 And when God had giuen him that he asked yet another Verse 39. and God was neuer a whit offended with him When a man that doth in any measure truly belieue and giue credit to the Word shall desire that God would sensibly confirme to him the truth of his promises by deliuering him from any affliction he is in by blessing him in his body in his estate in his children especially by giuing him the inward feeling of his fauour he doth no more than he may well do Psal. 86. 17. Shew a token of thy goodnesse towards me that they which hate me may be ashamed because thou O Lord hast helped me and comforted me And Psal. 90. 16. Let thy works be seene towards thy seruants and thy glory vpon their children Now though all this be so as you haue heard in all these foure points yet remaines the Doctrine firme That true faith is not grounded vpon any thing we see vpon sense and experience but onely vpon the Word of God Whatsoeuer the faithfull man belieues he belieues it because God hath said it in his Word This the Apostle makes the ground of Abrahams faith Rom 4. 18. He belieued that he should be the Father of many Nations according to that that was spoken vnto him This was the ground of the Apostles faith not all the miracles they had seene Iohn 〈◊〉 22. They belieued the Scriptures and the Word which Iesus had said This was the ground of the Ephesians faith Ephes. 1. 1â—… 2 Insomuch as though there be sundry truths in Gods Word as I shewed you which the Lord doth vse to giue vs sensible proofes and demonstrations of in the world yet he that hath true faith belieues those very things not so much for any thing that he seeth as for that he knoweth God in his Word hath said so So that he is able to say I belieue that Goods vniustly gotten will certainly come to nought that Whore-mongers and Adulterers God will iudge that God will smite through the loynes of them that rise against Leui and of them that hate him and that not so much because I see this confirmed in such and such examples indeed I belieue it the more for this but not so much for this as because God in his Word hath said it Rom. 10. 17. Faith comes not by sight but by hearing 2 Cor. 5. 7. We walk by faith and not by sight He that walks by sight walks not by faith 3 The true belieuer giues credit to the Word though he see nothing to confirme it The bare Word of God is of sufficient credit with him and he belieues as verily those truths which his sense nor reason can discerne any proofe of such as are all the Articles of our Faith onely for the Words sake as he doth those truths that are most confirmed vnto his sense or reason Heb. 11. 1. It is the euidence of things not seene Ioh. 20. 29. Thomas because thou hast seene me thou belieuest blessed are they that haue not seene and haue belieued 1 Pet. 1. 8. Whom ye haue not seene and yet ye loue him in whom now though you see him not yet do you belieue and reioyce with
cast off by vnfained repentance all our knowne sinnes before we come In this respect the wisdome of the Church is to be commended in beginning our publike worship with a holy and good confession of sins it were to be wished that men would make more conscience to ioyne with the congregation in it and to do it with feeling and vnderstanding hearts than the most do This is that that was signified by putting off the shoes and washing of the clothes Exo. 3. 5 and 19. 10. and is more plainly taught I am 1. 21. Lay apart all filthinesse and superfluitie of naughtinesse and receiue with meeknesse the ingrafted word In this respect it is worthy to be obserued that Ezek. 23. 38 39. the Lord notes this for a circumstance that greatly aggrauated their whoredomes and murders That they came the same day into Gods Sanctuary And what maruell is it then that so many receiue no profit but hurt rather by the Word being guilty of hainous sinnes they come to Gods house without the least motion of remorse for them or purpose to forsake them Yea many come on the Lords day to Gods house hauing spent the greatest part of the night before some in drunkennesse some in gaming and other disorders We must labour to bring our hearts to a religious feare of the Maiesty of God with whom we haue to deale and in whose presence we are to appeare in a speciall sort Set thy selfe as in Gods presence and that will keepe thy heart from wandring Acts 10. 33. We are all here present before God saith Cornelius to heare all things that are commanded thee of God That which Salomon vseth as a reason to restraine men from rashnes and irreuerence in prayer serues as fitly to restraine from rashnesse and irreuerence in hearing for reuerence is as well required when God speakes to vs as when we speake to God Eccl. 5. 1. Be not rash with thy mouth nor let thy heart be hasty to vtter a thing before God for God is in the heauens and thou art on the earth This feare of God rising from the apprehension of his glorious presence is a singular means to prepare the heart to heare well Thus God prepared Abraham Gen. 15. 12. A fearefull darknesse fell vpon him first and then the Lord deliuered to him the word of promise Serue the Lord with feare Psal. 2. 11. and 5. 7. I will come to thy house in the multitude of thy mercies and in thy feare will I worship toward thy holy Temple No maruell then though many profit so little both in their comming into Gods house and sitting in it The very triall of their countenance testifieth against them as Esa. 3. 9. that there is no feare nor reuerence of Gods presence in their hearts Thou must rid thy heart of all preiudice and hard conceit of him thou art to heare and labour to be well perswaded of thy Teacher This hath great force to further our profiting by that we heare This was that that made Herod himselfe not onely to heare Iohn gladly but also to practise many things he taught Mar. 6. 20. This made Paul so earnest in protesting his loue and declaring his affection to them he wrote to that he might winne them thereby to haue a good opinion of him because he knew how much this would auaile to their profiting by his Doctrine See how many words he vseth to perswade both the Romanes and Corinthians of this in the beginning of his Epistles vnto them Rom. 1. 8 15. 1 Cor. 1. 4 8. This made him so earnest with the faithfull in that exhortation And we beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you and esteeme them very highly in loue for their works sake 1 Thess. 5. 12 13. We must bring with vs an appetite euen an earnest desire to profit by that we shall heare As new borne babes desire the sincere milke of the Word 1 Pet. 2. 2. This will greatly further our profiting for the Lord vseth to fill the hungry with good things and to send the rich empty away Luke 1. 53. We must bring with vs an honest heart euen a sincere purpose and resolution to obey the Word in all things and to learne to know the will of God to no other end but that we may direct our liues according to it resoluing as Esay 2. 3. Come ye and let vs go vp to the mountaine of the Lord and he will teach vs his wayes and we will walke in his paths And as Psal. 119. 34. I will obserue thy Law with my whole heart Such shall be sure to profit If any man will do his will he shall know of the Doctrine whether it be of God Ioh. 7. 17. What man is he that feareth the Lord him shall he teach in the way that he shall choose Psal. 25. 12. We must vse to pray before we come We must Pro. 2. 3. call vnto God for knowledge and cry for vnderstanding Verse 5. Then shall we vnderstand the feare of the Lord and find the knowledge of God And the reason is added Uer. 6. For the Lord giueth wisdome out of his mouth commeth knowledge and vnderstanding As if he should say it comes not out of the mouth of the excellentest man that thou canst heare it comes from the Lord onely and therefore thou must seek to him for it THE HVNDRED AND SEVENTH LECTVRE ON OCTOBER XXIX MDCXI IOHN IIII. LI LII LIII And as he was now going downe his seruants met him and told him saying Thy sonne liueth Then enquired he of them the houre when he began to amend and they said vnto him Yesterday at the seuenth houre the Feuer left him So the father knew that it was at the same houre in the which Iesus said vnto him Thy sonne liueth and himselfe belieued and his whole house WE haue already heard that from the beginning of the 46 Uerse to the end of this Chapter the Euangelist doth set downe the History of the second miracle that Christ wrought in Galile in curing of the sonne of a certaine Ruler And that the History stands vpon foure parts First the occasion that was offered vnto Christ to do this miracle Uers. 46 47 Secondly the manner how Christ wrought this miracle Vers. 48 49. and the beginning of the 50. Thirdly the fruit and effect of this miracle from the latter end of the 50 Verse to the end of the 53. Fourthly the conclusion of the story in the 54 Uerse And in the fruit and effect of this miracle which is the third part of the story we haue heard there be three principall things to be obserued First the beginning of the faith and conuersion of this Ruler in the words of the 50 Verse And the man belieued the word that Iesus had spoken vnto him and went his way Secondly the means whereby this faith that was begun in him was
5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee See in particular how this obseruation of Gods worke confirmes our faith in the truth First in the truth of Gods Word generally Psal. 119. 140. Thy Word is proued most pure and thy seruant loueth it Secondly in the truth of Gods promises made to his people see how the faithfull are confirmed in them by the experience of Gods dealing with other of his seruants Psal. 22. 4. Our Fathers trusted in thee they trusted and thou didst deliuer them and 34. 5. They shall looke vnto him and run to him and their faces shall not be ashamed Why what should make them so confident in Gods mercies vers 6. This poore man cryed and the Lord heard him and saued him out of all his troubles But specially the experience a man hath had in himselfe of the performance of Gods promises will maruellously confirme him Rom. 5 4. Experience bringeth forth hope in this case especially See this in Dauid Psal. 4. 1. Heare me when I call O God of my righteousnesse thou hast set me at liberty when I was in distresse haue mercy vpon me and hearken to my prayer See this also in Salomon who hast kept with thy seruant Dauid my father that thou promisedst him thou spakest also with thy mouth and hast fulfilled it with thy hand as it is this day Therefore now Lord God of Israel keepe with thy seruant Dauid my father that thou promisedst him saying There shall not faile thee a man in my sight to sit on the throne of Israel And now ô God of Israel let thy word I pray thee be verified which thou spakest to thy seruant Dauid my father 1. King 8. â—…4 -26 Another notable example we haue for this in Iacob Gen. 32. 9. Thou saidst vnto me remoue into thy Country and to thy kindred and I will do thee good there is Gods word and promise Then followeth the experience he had already of the performance of this promise verse 10. I am not worthy of the least of all thy mercies which thou hast shewed vnto thy seruant for with my staffe came I ouer this Iordan and now haue I gotten two bands Then followes the confirmation he receiued in his faith by this experience vers 11. I pray thee deliuer me from the hand of my brother from the hand of Esan Thirdly and lastly this is of great force to confirme our faith in the truth of Gods threats against sin Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance and why so vers 11. and men shall say verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth Esa. 26 9. Seeing thy iudgements are in the earth the inhabitants of the world shall learne righteousnesse The Vse of this Doctrine is two-fold according to the two branches of the doctrine It serueth to exhort and perswade vs all that we would seeke to increase our knowledge and faith by conferring questioning and reasoning among our selues of the Word of God This is a singular meanes ordained of God to confirme vs by this we might learne much we know not and this would helpe our memory and affections and we depriue our selues of a great benefit by the neglect of it See a Commandement of God for it Ier. 23. 25. Thus shall yee say euery one to his neighbour and euery one to his brother what hath the Lord answered and what hath he spoken There is a Commandement for one priuate Christian to question and reason with another of the Word of God and Mal. 〈◊〉 7. there 's a Commandement for the people to moue their doubts and questions to the Minister they shall seeke the law at his mouth See an experiment of the fruit of it Luk. 24. in the Disciples that went to Emaus they conferred and moued their doubts one to another vers 14. and then vers 15. It came to passe as they communed together and reasoned that Iesus himselfe drew neare and went with them and verse 27. he expounded in the Scriptures vnto them and verse 45. he opened the vnderstandings of all those that were gathered together Yea see the fruit euen of that conference and reasoning that a father shall vse with his children or a master with his seruants or one neighbour with another as they walke or ride together Deut. 6. 7. Thou shalt whet or sharpen them to thy children when thou tarriest in thy house and when thou walkest by the way Christians when they haue any doubts in the matters of their faith and religion should enquire and seeke to be resolued Ier. 6. 16. They shall stand in the waies and enquire for the old way When in reading or hearing of the Word they meet with doubts they should not lightly passe them ouer but enquire How is this to be vnderstood how may this be proued We haue a notable example for this of them that read the Word Act. 8. 34. I pray thee of whom speaketh the Prophets this of himselfe or of some other man and for them that heare the Word in the Disciples of our Sauiour who whensoeuer they had heard him teach ought that they did not vnderstand were wont first to conferre and reason among themselues about it and then if that would not serue to go to their teacher Iohn 16. 17 19. Mar. 4. 10. and 7. 17. and 10. 10 11. Christians should be asking of them that are able to teach them the meaning and reason of that they see done in the administration of the Sacraments Exod. 12. 26. It is said that children should aske their fathers concerning the Passeouer What seruice is this you keepe and Ioshua 4. 6. What meane you by these stones and Deut. 6. 20. What meane these ordinances and testimonies and lawes which the Lord our God hath commanded you What is then the true cause why this duty is so much neglected that Christians when they meet neuer conferre or reason of good things nay when they come in company with such as are able to teach them they neuer moue any question of religion to them but their talke is only of worldly and vaine things Surely it is because they haue no doubts no need to learne or be confirmed in the truth And why haue we no doubts when the Eunuch and Disciples had so many Surely our hearts are profane and regard not what we heare or reade like those Iob 21. 14. who say to God Depart from vs for we desire not the knowledge of thy waies Now to conclude this Vse I will giue you some few cautions and rules to direct you in conferring and reasoning of Gods Word 1. Your questions must be of such points as are profitable not curious of such things as God hath not reuealed or vaine of such things as you know no vse of charge them not to giue heede to fables and endlesse genealogies which minister questions rather then
one belieueth what he teacheth not by an humane Credulity from his Author but by a diuine faith from the Word and because he belieueth he therefore speaketh and speaking from faith in his owne heart he speaketh much more powerfully vnto the begetting and strengthening of faith in the Hearer The priuate Christian in the diligent suruey of this Treatise shall obserue liuely decyphered the scornefull vanity of corrupt Nature the lothsomenesse and desperate danger of sin the wonderfull power of Gods Grace in the conuersion of a sinner the tryall of a mans own deceitfull heart the amiable life of Gods grace in the regenerate the comfortable benefit of afflictions sundry sweet consolations of a troubled spirit the vanity of Popery the necessity of a faithfull Ministry the beauty of Gods Ordinances holily administred and the resolution of sundry cases of conscience fitting these times and all deliuered with such euidence of Scripture-light and Christian experience that the hearts of the godly Readers will at once blesse God who hath giuen such gifts to men and blesse the Writer who hauing spent the strength of his yeares in a faithfull and fruitfull Ministry to the great comfort and succour of many Ministers and people far and neare round about him doth now at last adorne his hoarie head with this Crowne of glory to bring forth his workes to more publike Light now more at the last then at the first My hearts desire is that God would adde yet many daies more to the Authors life and support him still both in body and spirit to bring to light many other such monuments of his fruitfull labours not only that elaborate Commentary vpon the 51. Psalme but likewise such Sermons or Treatises or Letters touching cases of Conscience as haply haue lyenby him these many yeares Why should any Talent lye buried in a Napkin or candle lye hid vnder a bushell which being set on a candlesticke might giue light to all that are in the house Such Opuscula little Treatises as himselfe would hardly acknowledge vnder his owne Name might be of speciall vse and much esteeme with others Witnesse those questions and Answers wherein he hath comprized the doctrine of the Lords Supper which though without his Name they be annexed to a little Treatise of the like Argument set forth by a godly learned Diuine M. William Bradshaw yet haue they beene of singular good vse to many poore soules for their worthy preparation to that Ordinance And in very deed they do more fully furnish a Christian to that whole spirituall Duty then any other in any language that I know in so small a compasse yea and that one Letter of his to a Gentlewoman against the separation which without his consent a separatist printed and refuted hath so strongly and clearely conuinced the iniquity of that way that I could not but acknowledge in it both the wisedome of God and the weakenesse of the separatist His wisdome in bringing to light such a beame of the Light of his truth by the hand of an aduersary against the Authors mind and the weakenesse of the other to aduance the hand of his aduersary to giue himselfe and his cause such a deadly wound in open view as neither himselfe nor all his associates can be able to heale In which respect I conceiue it was that the industrious Doctor Willet in his Dedicatory Epistle to CHRISTS Colledge before his harmony vpon the first of Samuel stileth this our Author Schismaticorum quivulgò Brownistae Malleum the Hammer of Schismatiques whom they commonly call Brownists Now the God of all grace prosper the workes of his seruants to those good ends himselfe hath appointed and they haue aimedat the glory of his owne great Name in the edification and saluation of his people in Christ. So I take leaue and rest desirous to prouoke my selfe and thee to a thankfull and fruitfull vse of such mercies The vnworthiest of the least of Gods Mercies and Seruants I. C. A Table of some principall Points that are handled in these Lectures Abstinence See Fasting Admonition See Reproofe Adoption A. NO man can worship God aright till he haue the Spirit of Adoption and can conceiue of God as of his louing Father pag. 182 Foure notes to try whether we do indeed know God to be our Father pag 183. Adoration Worship See Reuerence The whole worship of God is called Adoration pag. 111. Admiring of men It is folly and sin to admire any man much pag 40. Affection He that hath an vpright heart serues God with affection pag. 480. No seruice pleaseth God that is not done with feeling and affection pag. 198 199. Naturall Affection See Parents Afflâ—…ction In it owne nature it is a curse neither is it a signe of Gods loue to all pag. 394. The greatest may not hope to be exempted from it pag. 388. All men should prepare for it and how 389 It is greatly profitable and necessary for Gods Elect pag. 394. It is no signe of Gods wrath but of his loue rather pag. 398. We may be sure God will doe vs good by it and remoue it when it hath wrought kindly on vs and support vs in it and giue a comfortable end vnto it pag 399. It is a signe of election to profit by it and the contrary of reprobation pag 401. In euery affection we should take notice that God is angry with vs pag. 402. Sixe degrees of Gods proceeding in sanctifying affâ—…ctions to vs which may be so many notes to try whether our affâ—…ctions be san-ctified pag. 40â—… 40â—… Extremity of it will make vs vnfit both to profit by the Word and to pray pag. 433 Alacrity See Cheerefulnesse Antiquity How far forth it is to bee regarded in the matter of Religion pag 141. It is dangerous to ascribe too much to it 144 Our Religion is most antient 145. The popish plea touching the antiquity of theirs is most vaine and insufficient ibid. Apostacie See Perseuerance How farre forth the good things that haue beene in a man may be lost â—…0 51. A dangerous thing to fall from grace or to decay in it 54. Two chiefe causes of it ibid. Comfort for the faithfull that liue in times of generall Apostacie 430 431. Apostles Christ hath taught his Church the whole will of his Father by them 207. Apparell See Attire Appearance of euill is to be auoided 86. Application Ministers must apply the Word and hearers must endure it 373 374. Assemblies See Church-Assemblies Assurance of saluation See Certainty of saluation Attention All should attend diligently at the hearing of the Word 125. 134. 135. Meanes to keepe our hearts attentiue from wandring in prayer c. 198. Attire Modesty in attire required of Christians 87. Authority The wicked are apt to abuse the authoriâ—…y and credit of holy men to the disgrace of Gods truth 35 273. This honour is due to Christ alone to be belieued in matter of Doctrine vpon his bare Word 149. Nothing is to be
belieued and receiued in religion vpon the credit and authority of any man 1â—…0 B. Baptisme It is both vnprofitable and hurtfull to the wicked 5. The whole congregation should continue together at the Administration of it 120. It should be administred in the publike assembly 12â—… Blessing The ecclesiasticall Blessing pronounced by the Minister is not to be neglected ibid. What behauiour is fittest for the people to vse then 126. Body Care is to be had euen of our body and of the body of our neighbour 256 257. The sin of them that by disorder ouer throw their health 258. God requires bodily seruice of vs as well as spirituall 189. 190. Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men 445. Brownists See Church Their sinne is great in separating from our Churches 1â—…7 C. Calling A man may be soundly religious and yet follow diligently his wordly Calling 238. Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies 2â—…0 Calling how far it may be neglected ibid. Calling to the Ministry Wherein the inward calling doth principally consist 261. Catechising It is a profitable and necessary duty of the Minister 205. Censures of the Church The neglect of them towards scandalous sinners is a great contempt done to Gods Worship 132 133. Ceremonies Difference in iudgement about Ceremonies should not alienate the affections of brethren 301. 303. 30â—… Ceremoniall Law See Worship It was a carnall Worship 184 185. It was abrogated at Christs Passion 188. The Ceremonies were shadowes and we haue haue in our Worship the substance of that that was signified by them 186. 188. Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie 197 198 Certainty in Religion The Elect and such as haue good hearts may attaine vnto it 140 212. 214. Meanes whereby we may attaine to it 140. Comfort for Gods people that complaine they want it 215. All men are bound to seeke for it 138. 141. They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word 332. The faithfull are certaine that the Scripture is the Word of God and that it is God himselfe that speaketh to them in his Word 349. Certainty of saluation All the faithfull are not in the same measure certaine of their saluation 333. They that haue the greatest certainty are not without al doubts distrusts 333. 348. 349. Nor feele this certainty at all times 336. They that haue most assurance must yet liue in feare 334. Yet may the faithfull in this life be certaine of their saluation 334. 341. All are bound to seeke for this certainty 341. 342. The meanes wherby it may be obtained 343 The notes wherby true assurance may be discerned from that which is counterfeit 345 Comfort to the faithfull that complaine they want it 215 216. Cheerefulnesse Required in all the duties of Gods seruice 263 It is a sin in the faithfull to be vncheerefull â—…0 They haue iust cause to be cheerefull and to serue God willingly notwithstanding their infirmities 265 266. 461. Chambering See Dalliance Children They should seeke to requite their parents loue 391. Christ. He is the greatest gift that euer God gaue to man 11. How far He was abased for our sakes 12. Why he is called Christ and Messiah 200. 202. The benefit and merit of his death belongs not to all men 329. Yet is it necessary that the benefit men receiued by him should be expressed in most generall tearmes 330. Poore sinners should go boldly to him in all their distresses 450. We should not rest contented with any blessing till we haue Christ 14. Notes to know whether Christ be ours 15. He did constantly vse prayer and other parts of Gods worship and why 163 164. He is in the ministry of the Word to be offred vnto all in a most generall manner 330. Church Papists giue more credit to it then to the Word 150. 348. We may not separate from a true Church that enioyes the Word and professeth the Doctrine of saluation for the corruptions that are in it 165 166. 384 385. Yet may we not communicate with a true Church in any corruption 167. Euery man is bound to ioyne himselfe vnto and to be a member of the true Church 138 The profession of the true Doctrine of Christ is the only proper and certaine note of the true Church 167. How farre forth the testimony of the Church helpes to bring vs to faith 348 349. Church-Assemblies They are a meanes of our protection safety from all dangers 382. The most publike and solemne Church-Assemblies are greatly to be esteemed and frequented 129. 153. The sin of such as neglect them 128. The greatest are hound to carry themselues reuerently in them 117. Circumcision What it signified 180. Comfort To be found in Christ in all our distresses 450 No worldly thing can yeeld comfort to the distressed in minde 44 45. The Spirit of grace and regeneration is able to doe it abundantly and nothing else 46. They that feare God haue cause to be comfortable and vpon what grounds 90. Fine rules of comfort for such as are afflicted in minde 346 347. See Prayer Commonnesse of sin Sin is neuer the lesse dangerous to a man be-because it is generall 74. 384. How to carry our selues in euill times when foule sins grow common generall 428 429 It should trouble vs and cause vs to looke for some common calamity ibid. Company Haunting bad company argues a bad heart 87 What they should doe that liue in euill times and places 429. Common-Wealth The true causes why God spares our land though sin abound in it 429. Conference Cautions for them that conferre and moue questions of Religion 499 500. Confession The properties required to true confession 85. No man is bound to acknowledge all his sins to a priest 102. He that is truly penitent will be ready to acknowledge his sin euen vnto men when he is charged with it 103. It is profitable and necessary to confesse some sins euen vnto men dangerous to hide them 103 104. Conscience A good Conscience will breed vnspeakeable peace and ioy 437. 438. And assurance of a mans saluation 343. Constancie Constancie in obedience a good signe 481. Contentment Grace breeds Contentment 3. Controuersies Euery Christian is not bound to study controuersies nor to meddle with them 136. Yet some are 137. Conuersion No man by nature can doe any thing to helpe forward his owne conuersion 20. It is a miraculous worke of God 29. They that are truly religious will be carefull to wâ—…nne others to God 224. 235. Who are most charged and haue most opportunity to do good this way 236. Note of a true Conuert 239. True Conuerts shew great respect reuerence vnto their Ministers 215. Conuersion of man depends on Gods free grace 250. Foure things required in them that would win others to God 236. Priuate Christians
haue many waies whereby they may ◅in others 245. All men are bound to doe what they can to win others to God 3◅4 Gods manner of working in mans conuersion is diuerse and wonderfull 325. 326. Country Euery man owes a duty to the place of his birth and breeding 351. Credit A great sin for a man to be carelesse of it 86. Custome The good customes of a Church are not to be broken or neglected 143. 144. Yet it is dangerous in matter of Religion to ascribe too much vnto it 144. Most men make common custome the rule of their conscience 426. Remedies against this corruption 427. D. Dalliance Wanton dalliance is dangerous sinfull 90. Death Faith will make a man willing to die 337. Euery man should looke and prepare for sudden death 44◅ 443. Delay It is dangerous to put off the making of peace with God till sicknesse 442. 443. Delight Naturall and worldly meanes of delight are not vnlawfull and what cautions are to be vsed in this 439. 440. Desire An vnfained desire of grace is a singular grace 9. Fiue differences in this desire betweene the naturall man and the regenerate 9. He that hath sauing knowledge will feele the want of it and desire it 22. Disputing It is dangerous to dispute against knowne truths 151. Dissention How far forth Ministers should seek to agree and the meanes how that may be 301. Difference in iudgemēts should not alienate godly mens affections one frō another 302 Domesticall Instruction and Worship We should vse the exercises of Religion in our families 157. How and by what meanes a man should best instruct and win his family vnto God 241 Doubting Doubtfulnesse and vnsetlednesse in matters of our faith religion is dangerous 137. 140 Euen the doubting of the truth of ought God hath said is a dangerous sin 413 414. E. Examination Christians should examine that that is taught them 151 152. And the good things seeme to bee in our selue 53. Euery affliction should driue vs to examine what it is that hath thus prouoked God ◅04 Examples The examples of some men doe great hurt in hardening of others 74. Many make this the rule of their conscience and remedies against this corruption 426. It is not safe to make the best mans examples the rule of our conscience 428. Exercises of Religion See Christian domest◅call worship Euery man is bound to spend some part of euery day in them 241. The conscionable vse of them will preserue vs from sin 93. Eye A couenant is to be made with our eye 91. F. Faith Motiues and encouragements to beleeue in Christ 13 14. How to know whether wee haue truly receiued Christ 15. In it there is a particular application of Christ 310. There is great certainty and assurance in true saith 3. 8. 332. It workes 1 peace of conscience 2 ioy in the Holy Ghost 3 boldnes in prayer 4 willingnesse to die 335 336 337. True faith is grounded vpon the word only neither vpon sense or experience 348 349. Most men ground their faith not vpon the Word but vpon sense onely 420. He that hath true faith hath an vpright heart and none but he 484. Foure notes to trie it by 484. It is imperfect in the best 333 334. It breeds in the heart true ioy and that vpon fiue grounds 436 437. Falls of the godly How farre the regenerate man may fall from grace 50 51 54. Great difference betweene them and the sins of the wicked 455. 471. 473. Family See Domesticall Sin will bring Gods curse vpon the house and place where it is committed 158. Piety will bring Gods blessing vpon our houses and dwellings ibid. Fasting Christ put no holinesse in fasting nor was giuen vnto it ◅56 Fathers No cause why we should so relie vpon the Fathers as many doe 39. The Papists giue not more due honour to them then we 38. What respect is to be had to our Fore fathers in the matter of Religion 142 143. We do not condemne our Fore Fathers 145. Feasting Though it be lawfull yet it must not be ordinary 92. Fewnesse of Beleeuers Comfort for the faithfull that liue where they haue few or none that ioyne with them in piety 430 431. Fornication It is a most hainous sin 71. Foure causes of the commonnes of it now 74. Both Magistrates and priuate men should shew their zealous hatred to it 78 79. Fornicators must looke for Gods iudgements euen in this life 79 80. They haue also cause to feare the iudgement of finall impenitency hardnes of heart 84 We may not giue men cause to suspect vs to be giuen to this sinne and that is done foure waies 87. Seuen Preseruatiues from this sin 90. Frugality A Christian should be frugall and seeke to increase his worldly estate 238. G. Gestures Rules for bodily gestures in Gods worship 118 119. Gifts All difference in gifts among Ministers doth not make an inequality betweene them because one may excell in one gift and one in another 307 308. The variety and difference among Gods seruants makes much for his glory 308. They should bee teachable and receiue the word with all readinesse and wherein it consisteth 312 213. God hath giuen a variety of gifts to all men not all to any one man 308. Variety of gifts and graces increases loue and vnity among men 319. It is a sin against God and contempt done vnto his good gifts not to make vse and profit of them 320. Gods children ought to make vse of their Ministers gifts in priuate 321. That gift is to be esteemed best which edifies most 287. 291. God Why he euen the whole Trinity is called Father 148. His loue is vnchangeable 180. 340. The knowledg of his omni-presence omniscience is of great necessity and vse 67. 70. He hates and is seuere against the sins euen of his owne people 95. Gods seruants in priuate may forbeare to reprooue some 293. Grace The loue of God in Christ to vs is most free 14 Grace and the meanes therof is highly to be esteemed 53. Grace may be knowne 463. Notes whereby grace may be knowne 468. The diuersity of the gifts of God in men commeth of his free disposition 308. H. Hardnesse of heart Wicked men harden themselues in sin euen by the Word 57 58. They are apt to harden their owne hearts against Gods corrections 402. Hearing A great sin to heare with delight filthy songs and talke 88. The necessity of constant hearing of the word 278. Cautions and encouragements for them that follow Sermons on the weeke daies 240. Heare as oft as thou mayst 172. What behauiour is fittest at the hearing of the Word preached 125 126. 134. The best way to win others to God is to draw them to heare 246. Hearers Be willing to heare one truth as well as another 59. A good signe to like that Ministry best that doth most effectually discouer to a man his sin 112 113. Examine that that is taught
and new functions were wont to bee confirmed by miracles 378. We need none now 378. Popish miracles are false and counterfeit 379. They are not done by the power of Christ 449 Christ shewed his power most in curing the bodies of men 445. 447. Sixe points obserued in these miraculous cures 446. Difference betweene Christs miracles and those of the Prophets Apostles 447 448 Multitude Faults that the common sort are especially addicted vnto 2â—…4 It is no safe thing to do as the most doe 427. Comfort for the godly that are scorned for their singularity because they will not doe as the most do 430. 431. N. Name A man is bound to haue care of his good name 86. Why Hebrew names are vsed in the new Testament and why we giue Hebrew names to our children 202. Nature See how void of all goodnesse and full of corruption euery naturall man is 26 28. How much goodnesse may bee in a naturall man 174. Nazaret Why our Sauiour did shun preaching in Nazaret aboue all other places 351 352. O. Obedience No seruice pleaseth God but that that is done in obedience to his Word 160. This is a certain note of an vpright heart 473 Seuen notes of sincere Obedience 474. Regenerate able to obey 473. Difference betwixt obedience of regenerate and other ibid. Others saluation to be sought 246. Obstinacie See hardnesse of heart This greatly aggrauates sin 422. Most men that liue in the Church sinne obstinately 424. Foure signes of a heart that is not hardened nor obstinate in sin 423. The fearefull state of the obstinate 423. P. Painting Painting of the face is vnlawfull 87. Papists They are like to the Samaritans in many things 36 37. They are Idolaters worship the diuell 163 Parents Great is their affection to their children 391. This should confirme vs in the assurance of Gods loue to his children 392. They must take heed of ouer louing their children and how wee may best doe them good 392. What respect is to bee had to the example of our parents in the matter of Religion 143. The hope and comfort Christian Parents may haue concerning their children 180. Their sinnes will bring Gods curse vpon their children and what sins chiefly 393. What a kind of seruice and solemnity it was 380. Patience The faithfull haue beene very patient in affliction and shewed it foure waies 398. The meanes to breed it in vs 398. 399. Peace of conscience It is a fruit of true faith 336. There is a false peace see presumption Euery affliction should driue vs to make peace with God and that three waies 404. Peace-offerings What they signified 187. People See Hearers Persecution None can be saued that is not willing to suffer and euen to die for the truth 139. To deride a Minister is to persecute him 28â—… Perseuerance The regenerate shall perseuere and are carefull so to do 481. He that is truly regenerate shall neuer fall fi nally nor totally yea he may be in this life certaine of it 339 341. Our chiefe care must be to be best at our end 274 275. Phisicke They sinne greatly that despise or neglect it 256 257. Pilgrimage Reasons against it 156. Pouertie The poore that are godly haue no cause to murmur or distrust God 33. The frequenting of religious exercises with an honest heart will begger no man 244. Prayer Helps to keepe the heart from wandring in it 198. Euery man must aske and cry for grace yea all whom God meaneth to saue shal do it 5 Obiection against the necessity of prayer an swered 5 6. All that can vnfainedly seeke to God for grace shall be sure to haue it 8. The weakest Christian should not be discouraged from prayer 9. Spirituall blessings rather to bee prayed for then temporall 9. Faith breeds boldnesse in prayer 336 337. God seemes oft to neglect the prayers of his people and that foure waies 407. Comfort for Gods people in this case 408 409 Labour to pray so as thou maist speed 411. Christ himselfe vsed much to pray 203. God delights greatly in the prayers of his people 193. Affliction driues the faithfull to it 3â—…6 Promises vpon which we should ground our faith in prayer 407. Three reasons why God seemes oft to neglect and reiect the prayers of his people 408. Signes whereby we may know God accepts our prayers though he grant not our Suit 410 411. We should inquire after the successe of our prayers 411 412. Properties requisite in the prayer that would speed well 412. Poore sinners should goe boldly to Christ for helpe in all their distresses 450. Preaching See Minisry A man may try his estate by the iudgement he hath to discerne of sound teaching 113 It is lawfull to keepe Lectures to frequent them euen on the weeke daies 243. Some are bound to goe to Sermons euen on the weeke day 242. Euen they that cannot should yet desire to do it 243. How to iudge of the best Preachers and Preaching 291. The necessity of it 278 279 280. Preparation We can do no duty of Gods seruice wel without it 487. It is a great and necessary helpe for our profiting by the Word 487. This preparation consists in sixe points 489. Thinke of the euill day prepare for it 488 Presumption Lewd men haue no cause to hope they shall repent and find mercy 82 83. They can haue no sound comfort in the knowledge of Gods mercy 99. 452. They are confident of their saluation and the notes wherby true faith may be discerned from this presumption 345. Pride Noe sin makes vs more odious to God 394. The greatest must beware they be not proud either against God or men 388. All men are strangly prone to this soule sin 295. Affliction is a singular meane to abate it 395 Prophanesse The sin of such as carry themselues prophanely in Gods publike worship 134 135. Profession We should all be willing and ready to make profession of our faith 349 350. Professours Poore men young men such as haue been formerly scandalous and women haue beene vsually most forward in Religion 222. This hath beene euer a great scandall to the Word and why 224. Preseruatiues against this scandall 225. Professours should striue to remooue this scandall and how they may do it 226. Prouidence God by his prouidence gouernes all things orders them for the good of his Elect 217. The knowledge of this is vsefull many waies 219. Psalmes It is fit they should be sung in the Congregation 121 122. How we should behaue our selues in singing them 126. Publike worship See Church-Assemblies It is necessary all should be present at euery part of it 121. 128. 129. To be preferred before any priuate 129 130. 153. All should come to the beginning and stay till the end of it 120. 131 132. Rules for reuerence in it see Reuerence All may profit by euery part of it and euery part of it hath good warrant in the Word 121. 122. The whole congregation
should ioyne together in it as one man 122 123. Q. Questions disputing See Conference Neuer any prooued a good Scholler in any learning but he that had doubts would moue questions 322. How far forth it is lawfull to make question of or to reason against Gods Word or Workes 230 231. R. Reading We should exercise our selues in the reading of the Word 172. 291. Reason A great sin to examine Religion by carnall reason and to beleeue no more then we can see reason for 151. Reformation What properties are required in true reformation and leauing of sin 85. Regeneration Notes to try it by 5. Religion There is but one true way to saluation 139. It is the strength of a state 429. 279. Religious duties Great force in a conscionable vse of them to keepe a man from vncleannesse and other sins 93. And to breed in a man a confortable assurance of his saluation 343. Repentance There is more required to it then most men dreame 84 85. Late repentance is dangerous 442. Sins repented of though neuer so many and hainous will make vs neuer the lesse acceptable to God 95. No man hath an vpright heart that forsakes not all knowne sins 470. Notes to try our sincerity in leauing of sin 471 Repentance 470. Repentance of regenerate and naturall men distinguished 471. Reproofe The Minister must plainely and particularly reprooue sin 63. Great wisdome is required in reproouing sin 63 Motiues to perswade Ministers to faithfulnesse in this 66. How they may make their reproofe effectuall 66. He that hath grace will take reproofe well loue him the better that deales faithfully with him this way 106. 112 113. Three things that keepe men from accepting it and preseruatines against them 106. Though mens lewdnesse may restraine vs from reprouing them in priuate yet may it not their Minister from publike reproofe 294 295. Men disdaine to be reprooued by such as are no better then themselues and foure remedies against that corruption 364 365. 369 370 Fret not against the publike reproofe of thy sin in the ministry of the word 108. 373. 374. A common sin it is and dangerous not to endure reproofe 109. Reuerence Though outward reuerence be not sufficient yet can we performe no duty of Gods worship well especially in publique without some signification of reuerence euen in the outward gesture of our body 115. 120. Reasons for bodily reuerence in all parts of Gods worship 116. Rules for it 119 120. 125. More reuerence should be shewed at the hearing of the Word read then preached 126. We can performe no seruice to God well without feare and reuerence 115. S. Sacraments Our Sacraements are more cleere and effectuall then those vnder the law â—…0 In the administration of them we should make vse of our eye and behold what is done 127. Sacrifices What they and their manner of offering them did signifie 189. Samaritans The Papists resemble them much 36. Scripture The vndoubted certainty of euery thing that is written therein 249. It is much more full and perfect now then it was vnder the Law 207. To humble and honest hearts they are not obscure 349. 212. What are the causes why they are obscure 213 Pretense of their obscurity will not excuse the neglect of reading them 173. Scriptures ought to bee the rule of tryall for what is taught 174. Secret sins The Lord can discerne and is priuy to our most secret sins 69. Sin is neuer the lesse dangerous to a man because it is cunningly and closely committed 75. Securitie The false ground on which ignorant wicked men secure themselues 76. 429. Generall secâ—…rity is a signe of generall calamitie approching 42â—… Seducers They are cunning and who are most in danger to take hurt by them 138. Seruants They should loue their Masters and desire and seeke their comfort 492. Sundry other duties they owe but this is the roote of all 493. Cautions limiting their duty 495. Three things wherby they should shew their loue to their Masters 495. Seueritie Required in the Magistrates and all Christi ans in the discountenancing punishing of whoredome and other sins 78. Sicknesse See Delay Signes It is not simply vnlawfull to desire signes for the confirming of our faith 404. Signes of iudgement approaching 428 429. Silence From good words not alwaies vnlawfull 293 Sin Great is the necessity of an effectuall knowledge of sin 6â—… 65. The sins of the elect how hainous soeuer shal not hinder their saluation but tend to their good 95. Dangerous to hide our sins and that is done foure waies 104. It will bring Gods curse vpon the house and place where it is committed 158. It is a most loathsome thing and defiles a man 4. Sathan drawes men to sin through some error of their mind and by deceiuing them 73. Of sinning against the Meanes see Meanes It will certainely bring sorrow 438 452. Sinceritie The Lord makes great reckoning of the vprightnesse of the heart 465. Necessary to examine whether our hearts be vpright 53 54. 481. Notes to try that by 53. â—…9 471. 473. 476 480 The Lord delights in the weakest seruices that are done in spirit and truth 192 193. 465. He that hath an vpright heart may know he hath it 239. We should labour by diligent examination to find whether our hearts be vpright 465 466. Sorrow Properties required in the sorrow for sin 85. Extremity if it will disable vs from praying and profiting by the Word 433. Moderate is very profitable necessary 4â—…3 We must striue against that that is excessiue and immoderate 43â—… Foure remedies against such 436. There is great difference between that of the regenerate that of the carnall man 437. Sin will bring sorrow and great sins great sorrâ—…wes 438. Soule All mens chiefe care should bee for their soules 450. Speech To speake wickedly is a greater degree of sin then to thinke ill 228. Filthy speech a great sin 87. So is the delight to heare it 88. Spirit The spirit of God in whomsoeuer it dwels is like vnto water in foure respects 3. Why God is called a spirit 196. By the testimonie of the spirit the faithfull are assured of their saluation and hee that hath it may know he hath it 339. The Lord requires delights in the seruice of the spirit see Worship Superiors Disdaine not to be admonished or reproued by thy inferior 107. Superstition Papists are many waies grossely superstitious 156 157 Supper of the Lord. It should bee administred in the publike assembly 122. T. Talke see Speech Tractablenesse A good signe of election to receiue the truth with all readinesse 312 313. Affliction opens the eare and makes men tractable 397. We should pray for a tractable heart foure notes to trie it by 423. The danger of such as cannot be perswaded of many truths though they bee neuer so cleerely taught and confirmed to them 424 425. This hypocrisie is in all by nature that they scorne to be taught
especially that want yeares or such other means of learning should do any great good that they cannot belieue See this in Christs country-men Mat. 13. 55. 57. They were offended at him and could not honour him as they ought because they knew the meannesse of his parentage and education This doctrine serueth first generally to exhort euery one of vs to take notice of this vile corruption in our selues and to striue against it Take heed brethren saith the Apostle Heb. 3. 12. least there be in any of you an euill heart of vnbeliefe Consider with thy selfe 1. Thou canst haue no comfort in God vnlesse thou haue faith Heb. 11. 6. Without faith it is impossible to please him 2. Though it may seeme an easie thing to belieue while thou art in peace and in abundance of all good means of comfort as Papists say this is too easie a way to be the right way to heauen thou wilt find it hard in the time of extremity when that euill day shall come which the Apostle speaks of Eph. 6. 13. Of all things that God hath commanded vs this most needeth the mighty hand of God and the exceeding greatnesse of his power to make vs able to performe it and so speakes the Apostle of it Eph. 1. 19. 3. Thou hast no true faith vnlesse thou canst belieue whatsoeuer God hath said or if thou do distrust the Lord when the meanes do faile Be not therefore too well perswaded of the strength of thy faith but pray and vse all other meanes to get it increased in thee and to haue the infidelity of thy heart subdued more and more The remedy and means for the subduing of it is the consideration of these three points 1. That which the Scripture hath reuealed touching the omnipotency of God Gen. 18. 14. Shall any thing be hard to the Lord ler. 32. 27. I am the Lord God of all flesh is there any thing too hard for me The Lord can do more then he will doe he can of stones raise vp children vnto Abraham Mat. 3. 9. Christ could by prayer haue obtained of his Father more then twelue legions of Angels to rescue him from his enemies Mat. 26. 53. God could haue kept Christ from drinking the cup of his wrath for vs Mar. 14. 36. Yet may no man build on Gods power nor can haue true comfort in it or say God can do this or that if it please him vnlesse he haue his reuealed will to build vpon as well as his omnipotency The Papists in their doctrine of the reall presence and many carnall Protestants in their contempt of the ordinary means are grossely mistaken in this point Therefore the faithfull professing the comfort they tooke in the faith of Gods power vse to ioyne his power and his truth or faithfulnesse together as Psal. 89. 8. O Lord God of hosts who is a strong God like vnto thee or to thy faithfulnesse round about thee And where we haue his word and promise for any thing we may build vpon it and be fully assured that he will performe it be it neuer so vnlike because he is able to do it Thus is the strong faith of Abraham commended by the Apostle Rom. 4. 21. He was fully perswaded that what God had promised he was able also to performe And thus doth Dauid magnifie and set forth the omnipotency of God Psal. 115. 3. Our God is in the heauens he hath done whatsoeuer he pleased See this proued by sundry plaine experiments for of this truth we may say as Psal. 119. 140. Thy word is proued most pure by good experience therefore thy seruant loueth it And these experiments are to be obserued in three points 1. He hath done mighty things by very weak means By three hundred he ouerthrew the huge host of the Midianites and Amalakites who were like Grashoppers in multitude and their Camels without number Iudg 6. 7. 12. 2. He hath done mighty things without any naturall and ordinary means he ouerthrew the mighty wals of Iericho and deliuered the City into his peoples hands onely by the blowing of trumpets of Rams hornes and the shouting of the people Iosh. 6. 20. which made Asa cry to him 2. Chro. 14. 11. It is nothing for thee to helpe with many or with no power 3. He hath done mighty things when all meanes haue seemed as it were to be armed against him and quite contrary to the nature of ordinary means that he might shew himselfe to be indeed the Lord of Hosts as in the case of Israels passing through the Red Sea Exo. 14. 21. 22. And in the preseruation both of the three noble Iewes in the fiery fornace Dan. 3. 27. and of Daniel in the Lions den Dan. 6. 22. 2. To consider how highly God is prouoked with this sinne Psal. 78. 21. 22. 22. 40. 41. They prouoked and grieued him how by tempting and limiting him when Elisha had said To morrow a measure of fine flower should be sold for a shekell because the Prince did but say Though the Lord would make windowes in heauen could this thing come to passe The Prophet in Gods name threatned he should see it for increase of his miserie but not taste of it and so it came to passe for he died a strange and base death 2. King 7. 19. 20. When Zachary a man iust before God and one of whose tongue God might haue had more vse then of many others did but make a doubt vpon this ground he was smitten dumbe for forty weekes Luke 1. 20. Moses and Aaron for doubting vpon this ground also of Gods promise see how seuerely they were punished for it Num. 20. 12. 3. The consideration of the nature of this sinne for as faith is the root of all other good things in vs It is that that purifieth the heart Act. 15. 9. It is that that setteth loue and euery grace on worke faith worketh by loue saith the Apostle Gal. 5. 6. It is that whereby in our whole conuersation we are enabled to liue a holy life The iust shall liue by his faith saith the Prophet Hab. 2. 4. And there is nothing wherein we so much giue glory to God as by our faith Rom. 4. 20. Num. 20. 12. So on the other side nothing so much corrupteth the heart of man as infidelity doth no sinne that we can commit doth the Lord so great dishonour as when we do thus limit him and cannot trust him further then we see him Ioh. 5. 10. He that belieueth not hath made him a lyer And what greater disgrace can you put vpon any man then to giue him the lie Infidelity as it was the first sinne whereby Satan deceiued and poisoned mankind he called Gods truth in question and sought to bring them into a doubt of it Gen. 3. 4. so is it the root of all other our sinnes whereby we depart from God Heb. 3. 12. Therefore doth our Sauiour mention it as the only sinne that the
buttery or a seller or ale-house in drinking of healths they can neuer be seene to kneele in the House of God in prayer to him I know what men pretend for this if the person to whose health they drinke be such as to whom in the ciuill custome of our country the knee is due it cannot be say they vnlawfull and vnfit in drinking to their health to kneele downe But how wittie soeuer these men be to excuse their sinne it is certaine this vse was first taken vp in scorne and contempt of prayer And therefore it is not to be maruelled if they that haue thus abused their knee in doing homage to the diuell be so void of grace as neuer to bow their knee to the honour and seruice of God But let them that vse so oft to drinke healths vpon their knees consider what they will answer to the Lord for so great prophanenesse 3. The third and last sort of them that I told you are to be charged with this sinne of not shewing due reuerence to Gods worship when they are present at it are they that though they will come sometimes to the House of God specially if they haue the example of their betters to draw them vnto it yet carry themselues so as if they did study to shew that they despise our assemblies and the worship we doe to God in them As many Papists that are present when we giue thankes to God in our meales will by some outward behauiour witnesse their dislike so do these men being in heart either Papists or Atheists which is worse carry themselues in our publike assemblies By prating and laughing and playing the parts of iesters and prophane fooles they do purposely both hinder themselues and all that are neere vnto them from profiting by any thing that is taught yea indeauour all they can to make the Word and seruice of God ridiculous and contemptible vnto others Surely the sinne of these men is exceeding great before the Lord. Our Sauiour calls these despisers and scorners of holy things dogs Matth. 7. 6. When the Holy Ghost would shew that Nimrod was an oppressor in high contempt of God he calls him A mighty hunter before the Lord. Gen. 10. 9. And surely these that dare be thus prophane euen in the place of Gods speciall presence before the Lord may well be said to be prophane in the highest degree prophane in high contempt to God himselfe It were to bee wished such men would keepe themselues away from Gods Sanctuary or that we had such porters to keepe them away as they had vnder the law 2. Chron. 23. 19. For they doe enough to bring Gods vengeance on vs all by their sinne But to conclude I will say to these men though I hope there be none such here and if there were I haue small hope to doe them good as the Apostle doth 1. Cor. 10. 22. Doe you prouoke the Lord vnto anger are you greater then he Ier. 7. 19. Doe they prouoke me to anger saith the Lord doe they not prouoke themselues to the confusion of their owne faces Didst thou neuer feele the terrour of the Lord Did the feare of his glorious power and maiesty neuer strike thine heart and make it to tremble How hast thou beene affected in the thunder and lightning this last summer If thou hast let this restraine thee from this prophanenesse and teach thee to adore and doe him reuerence specially in his Sanctuary See how this reason is vrged by the Prophet Psal. 29. when he had exhorted the greatest verse 2. to giue vnto the Lord the glory due vnto his name which they could neuer do vnlesse they did worship and adore him in his glorious Sanctuary he speakes much vers 3. 9. as an effectuall reason to moue them to it of the glory and greatnesse and power of God that appeares in the thunder and lightning and vers 9. concludes his speech in it thus and in his temple doth euery one speake of his glory as if he should say in his temple his glory appeares much more then in that and the greatnesse and glory of God that appeares in that makes men giue the more glory to God in his Sanctuary and shew the more reuerence in it Lecture the thirtieth October 24. 1609. IT remaineth now that we come to the question it selfe which this woman propoundeth to our Sauiour wherein that we may the better receiue our instruction from it these three things are to bee obserued 1. That perceiuing him to be a Prophet and one that could tell secrets she sought not to know her fortune as we say how long shee should liue how many more husbands she should haue or how many children what manner of ones they would prooue or such like matters which if shee would haue yeelded to that curiosity that is in vs all by nature she would haue questioned with him about but being effectually touched in conscience by the Spirit of God with remorse for her sin and desire of saluation she seekes onely to be instructed by him in a chiefe ground of Religion and case of conscience 2. Though she were but a woman and a Samaritan and an harlot yet did she take notice of a maine controuersie that was betweene the Iewes and Samaritans about the right way to saluation and true manner of seruing God yea she was acquainted also with the chiefe reason that the Samaritans alledged for themselues 3. She satisfieth not her conscience in the long custome of all her neighbours and antiquity of their Religion neither feares the imputation of lightnesse and inconstancie amongst her neighbours but calls in question the Religion which her selfe and all her ancestors had profeâ—…ed and earnestly desires to be resolued by Christ whether it were the true Religion or no. And from this example thus considered we haue this Doctrine to learne for our instruction that Euery Christian euen women are bound to seeke to be resolued and setled in the knowledge of the true Religion of God Before I come to the proofe of this two things are to be premised for the right vnderstanding of the Doctrine 1. I doe not say that euery one is bound to studie the controuersies so as to be able to answer an aduersary For this is a speciall gift required of the Minister to be able to conuince the Aduersary Tit. 1. 9. And to stop his mouth verse 11. Yea it may doe hurt to a weake Christian to busie himselfe much with controuersies to reade the books of aduersaries to the truth or conferre with them Rom. 14. 1. Him that is weake in the faith receiue but not for controuersies in disputation 2. I say not that there is the like measure of knowledge required of euery Christian. For 1. Of vs that liue in these dayes in which the light is so cleerely reuealed in which besides the Ministry of the Word there are bookes of all sorts written more knowledge is required thâ—…n was of our
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
worke is to be ascribed wholly vnto God the Word is but the instrument that God is pleased to vse in this worke God onely is our Sauiour 1. Tim. 2. 3. 2. Neither is it as a naturall instrument that hath vertue in it selfe to regenerate or saue as food hath to nourish and a medicine to heale the bodie but onely as a toole God is pleased to vse in this worke So that as the excellentest toole the Ioyner hath or vseth can worke nothing vnlesse his hand goe with it and worke with it So is it in this case The Word saues and regenerates men not by any naturall vertue that is in it but onely by a supernaturall power it receiues from God the weapons of our warfare are mighty through God 2. Cor. 10. 4. Nay the Word it selfe say it be deliuered in the Ministry of a man that hath the most excellent gifts is not able to worke the least measure of sauing grace in the heart of any A man would thinke it was no great degree of grace in Lydia that shee attended to the thing that Paul spake yet could not the word that Paul spake though he had such excellent gifts worke so much but God opened her heart Acts 16. 14. To come to Christ is the least measure and degree of sauing faith yet could not the word that Christ himselfe spake as he was man mooue a soule so farre this is the onely worke of God No man can come to mee vnlesse my Father draw him Iohn 6. 44 45. I haue planted saith Paul and Apollos watered but God gaue the increase 1 Cor. 3. 6. The Preacher if he desire his Ministry should doe good had need to crie to God for his helpe and the hearer if he desire to profit by the Word had need to cry to God to make his Word effectuall to his saluation Therefore Christ when he was to send forth his Apostles spent a whole night in praying to God for his blessing vpon their Ministry Luke 6. 12. And doubtlesse one chiefe cause why the Word saues so few is this that men rest too much vpon it and cry not earnestly to God that he would blesse it and make it effectuall in their hearts This being so it may be demanded why the Word should be called the Word of life the Kingdome of God the saluation of men The Reasons why these glorious titles are giuen vnto it by the Holy Ghost are these 1. Because it is the onely meanes the Lord hath sanctified to worke sauing grace in his elect and to bring them to eternall life Though where this cannot be had he doth saue by other meanes or without meanes as pleaseth him yet hath he not said nor reuealed that he will saue men by any other meanes then this which caused the Apostle to mooue that strange question How shall they belieue on him of whom they haue not heard or how shall they heare without a Preacher Rom. 10. 14. And to pronounce of all that are strangers from the couenants of promise that they haue no hope of saluation Ephes. 2. 12. 2. Though men may haue many good things in them without the Word the Gentiles which haue not the law doe by nature the things contained in the Law Rom. 2. 14. yet sauing grace such good things as may bring a man to saluation none can attaine to ordinarily but by the Word for that 's the incorruptible seed whereby we are regenerated 2. Pet. 1. 23. 3. Though there be many other meanes of saluation besides this yet all the rest receiue their force and vertue from this nothing can doe vs good without this 1. Meditation of the workes of God must be acknowledged to be a good meanes of grace and so of saluation Dauid made great vse of it to further himselfe in grace Psal. 8. 3 4. But no man can profit by that till he haue first profited by the Word Make mee to vnderstand the way of thy precepts and I will meditate in thy wondrous workes Psalm 119. 27. 2 Affliction is a great furtherance to our saluation Hee chasteneth vs for our profit that we may be partakers of his holinesse Heb. 12. 10. But it can doe vs no good till it be sanctified to vs by the Word Psal. 94. 12. Blessed is the man whom thou chastisest O Lord and teachest him in thy Law 3. The Sacraments are great helpes to our saluation 1 Pet. 3. 21. Baptisme saueth vs. The Bread that we breake is it not the Communion of the body of Christ 1. Cor. 10. 16. but they haue all their efficacie from the Word Christ sanctifieth and cleanseth his Church by the washing of water through the Word Ephes. 5. 26. and that was the cause why Paul in that Congregation that was assembled principally for the celebration of the Lords Supper spent so much time in preaching Asts 20. 7. 4. Prayer is an excellent meanes of saluation Whosoeuer shall call vpon the name of the Lord shall bee saued Rom. 10. 13. But no man can pray with comfort till the Word hath wrought with him How shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard Rom. 10. 14. Till the Lord hath first said to a man by his Word thou art my childe he can neuer say to God in his prayer thou art my father Zach. 13. 9. I will say it is my people and they shall say the Lord is my God 2. Because it is euer powerfull God euer vseth to make it effectuall vnto the saluation of his Elect. This may appeare in two points 1. Though it be sometimes sent in iudgement and to be a sauour of death vnto death in some Goe and tell this people heare yee indeed but vnderstand not and see yee indeed but perceiue not Make the heart of this people fat c. Esay 6. 9 10. yet was it neuer sent to any place onely in iudgement onely to harden but to worke the saluation of some When God sent Paul to Corinth and continued his liberty there but one yeare and an halfe The reason is giuen Acts 18. 10. That God had Much people in that place The like wee shall finde noted of all places the Apostles preached in that some were conuerted by them in euery place 2. In Gods Elect it will certainely be effectuall to their saluation as many as were ordained to eternall life beleeued Acts 13. 48. And though not at the first yet it will be effectuall one day as the doctrine that Iohn the Baptist taught became effectuall in sundry of his hearers after his death and not before Iohn 10. 41 42. And when this will not saue and conuert nothing will be able to doe it If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead Luke 16. 31. Therefore is so much spoken of the power and efficacie of the Word that it is liuely
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
were the Messias for that that was their question it appeareth plainely by his answer hee confessed and cryed not but confessed I am not the Christ Iohn 1. 20. That was one reason why not Herod onely but all Ierusalem with him were so troubled when they heard that the Messias was borne Matth. 2. 3. The fift and last question is how this woman being a Samaritan should come to know 1. That there should come a Messias 2. That he was now comming 3. That when he came he should more fully and perfectly instruct the Church in all things that concerne Gods worship and their saluation then euer they were instructed before I answer 1. She might know it by hearing that the Iewes of all sorts had now for a good while liued in an expectation of the Messias comming Euen at that time when Christ was borne there were many that looked for redemption in Ierusalem Luke 2. 38. One while they thought Iohn to be the Messias Luke 3. 15. All men mused in their hearts of Iohn if he were not the Christ. Another while they thought our Sauiour himselfe to be he as may appeare both by their reasoning among themselues Iohn 7. 40. Many said of a truth this is the Prophet others said this is the Christ and by the question they mooue to him how long dost thou make vs to doubt if thou be the Christ tell vs plainely Iohn 10. 24. 2. Shee might know this well by the bookes of Moses for the Samaritans as well as the Iewes did receiue the bookes of Moses and there it was written that the Scepter should not depart from Iudah till Shilo came Gen. 49. 10. And they all saw that the Scepter was either altogether or almost now gone from Iudah So Moses prophecying of him had said That hee should bee such a Prophet as God would put his words into his mouth and he should speake all that God commanded him Deut. 18. 18. Hauing thus opened the meaning of the words let vs obserue the Doctrine which the holy Ghost intendeth to teach vs in them And first in that this woman though she were but a Samaritan no member of the true Church and one also that had liued long in grosse sin yet had this measure of knowledge in the Principles and grounds of the true Religion for she knew 1. That the Messiah should come 2. That he was now comming 3. That when he came he would teach the Church all things and this knowledge she got not now by conference with Christ but had it before We learne That it is no certaine signe of grace to haue some knowledge of the truth knowledge is no grace peculiar to the Elect but a common gift No man hath cause to blesse himselfe in this as in an argument that he is in the state of grace that he knoweth somewhat in Religion For 1. There be and euer haue beene many very wicked and gracelesse men that haue had knowledge of sundry excellent grounds and principles of the truth Paul saith of the wicked Iewes that they knew Gods will and were instructed out of the Law Rom. 2. 18. 2. Such there are that are farre better perswaded of their owne knowledge then any of Gods seruants are whereas the godly are poore in spirit euer complaining of their ignorance they thinke they haue knowledge enough they are highly conceited of their owne knowledge are we blinde also say the Pharisees Iohn 9. 40. 3. Yea it cannot be denied that many such haue had more knowledge indeed then many of Gods children Iudas doubtlesse knew more then many of Christs good hearers did and Sathan the Prince of darknesse knoweth the truth much more cleerely then many of Gods Elect doe he could say to Christ euen then when he was vnknowne to the greatest part of the Church Mar. 1. 24. I know thee who thou art euen that holy one of God 4. Yea it is certaine that the knowledge that many wicked men haue and the high conceit they haue of it is that that maketh them more wicked then otherwise they would be What is it that maketh them to despise the meanes of grace and scorne such as follow Sermons Surely this perswasion that they know enough for their saluation they can say their ten commandements the Lords prayer and the Articles of their faith they know they must loue God aboue all and their neighbours as themselues they can speake of many parts of the Word and of the Principles of Religion They know Christ dyed for sinners and that is enough Of those men that may be said which the Prophet speaketh Esay 47. 10. Thy wisedome and thy knowledge they haue caused thee to rebell and thou hast said in thy heart I am and none else And that which Salomon speaketh Pro. 26. 16. The sluggard is wiser in his owne conceit then seuen men that can render a reason Three waies there be whereby many gracelesse men attaine to some knowledge of the truth 1. By the light of nature for some Principles of the truth God hath engrauen in euery mans heart by nature Rom. 1. 19. That which may bee knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them 2. Some of them God goeth further with for he disposeth so of them in his prouidence that they liue in his Church and vnder the meanes they cannot choose but get some knowledge euen by tradition though they haue no desire of it nor loue to it at all Such a one was this woman And that makes the Apostle say to the Corinthians 1. Cor. 8. 1. We know that we all haue knowledge 3. Some the Lord goeth yet further with for by his Spirit he doth enlighten them The Apostle speaketh of such as may fall into the vnpardonable sin and saith they were enlightened Heb. 6. 4. The Reasons why God maketh this gift of the knowledge of his truth so common are worthy to be obserued why he giueth such meanes of knowledge such measure of knowledge euen to wicked men For we may be sure of this God is not so prodigall as to mispend his goods to cast away his gifts but where he bestoweth them he seeth well he shall make a gaine and aduantage of them There are therefore two Reasons of it 1. In respect of the Reprobate For this is done to make them inexcusable and to increase their condemnation For as no wicked mans condemnation shall be so heauie as his that hath had most knowledge Luke 12. 48. So to them that God hath ordained the most heauie condemnation to them he giueth the meanes of knowledge So speaks the Apostle euen of that diuine light that God giues to the naturall man by his works the inuisible things of God from the Creation of the world are cleerely seene being vnderstood by the things that are made euen his eternall power and God-head so that they are without excuse Rom.
serue to the disgrace of Gods seruants that doe now liue and are their teachers So did the Iewes speake gloriously of Moses and the Prophets Matth. 23. 29. They builded tombes for the Prophets and garnished the Sepulchres of the righteous Whereas on the other side the faithfull are described by this note that they embrace and are established in the present truth 2. Pet. 1. 12. in that truth that is now taught them Secondly admit that the seruants of God whose iudgement and practise these men doe seeme to stand so much vpon had beene neuer so learned and godly men yet we may not build our conscience vpon the credit of any man neither of them that haue taught vs heretofore nor of them that teach vs now but onely vpon the Word of God We haue a notable rule giuen vs how farre forth we may receiue and rest vpon the iudgement or example of any of those worthy men that haue beene our teachers Heb. 1â—… 7. Remember your guides which haue declared vnto you the Word of God as if he should say So farre forth as they brought you the warrant of Gods Word for that they held and practised haue them in reuerent remembrance Whose faith follow As if he should haue said Follow them in euery thing but follow their faith which we know is onely grounded vpon Gods Word If any though farre inferiour to them in piety and learning shall bring you the manifest Word of God against such and such an abuse and you say you will not receiue it because such a learned and good man was of another minde you sinne in an high degree against God for you oppose the credit of man to the authority of Gods Word For example when we bring plaine Scripture to prooue that recreations are not to be vsed vpon the Sabbath and you tell vs you will not beleeue vs because such a learned and godly man allowed bowling on the Sabbath and shooting on the Sabbath we aske you did the man whose credit thou standest so vpon bring as plaine Scripture for the iustifying of it as we doe for the condemning of it If no take heede how thou settest the credit of any man against the authority of Gods Word In this case thou must remember what the Apostle saith though we or an Angell from heauen preach any other Gospell vnto you then that which wee haue preached vnto you and he taught nothing but what he grounded vpon the holy Scriptures and confirmed by them as is plaine by that which himselfe saith Acts 26. 22. Rom. 1. 12. let him be accursed Gal. 〈◊〉 8. Thirdly we are not bound to rest in the iudgement and practise of those good men that haue liued before vs for as it is with the particular members of the Church so is it with the whole Church it must grow and increase in grace Though Asa was a good King and in his first dayes reformed much yet Iehos phat reformed more 2. Chron. 176. And Iosiah went further yet than either Iehosaphat or any other that had beene before him 2. King â—…3 25. 3 To exhort euery man that his chiefe care be to finish his worke well and to striue that his diligence and zeale in doing the Lords worke may be more toward his end than at his beginning An exhortation necessary for vs that are Ministers and for all Christians for first if we should liue a thousand yeares we can neuer finish our worke nor doe all the seruice we owe to God and his Church As Christ could not say It is finished till he was euen ready to giue vp the Ghost Iohn 930. no more can any of vs. Secondly God will iudge and reward vs not according to our first but our last workes Matth. 24. 46. Blessed is that seruant whom his master when he commeth shall finde so doing 2. Pet. 3. 14. Be diligent that yee may bee found of him in peace without spot and blamelesse Thirdly it argueth a man neuer did any seruice to God in sincerity if he continue not to the end Psal. 92. 13 14. Such as be planted in the house of the Lord shall flourish in the courts of our God they shall bring forth fruit in their age they shall be fat and flourishing Fourthly the better a man was in the beginning of his dayes the worse shall his case be if he hold not out to the end if he finish not his course well 2. Pet. 2. 31. It had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commandement giuen vnto them Fiftly it is a great honour to a man both with God and men when he is better in his age or toward his end than he was before when it may be said of him as of Ruth Chap. 3. 10. Thou hast shewed more goodnesse at thy latter end than at the beginning Pro. 16. 31. Age is a Crowne of glory when it is found in the way of righteousnesse And on the other side there is nothing that maketh a man so base and contemptible to God and men as to haue beene religious and zealous at the beginning and to become an enemie or a worldling or a drone in the end Matth. 5. 13. The salt that hath lost his sauour is good for nothing but to be cast out and troden vnder foot of men Followeth the fifth property of true zeale He that hath true zeale will preferre Gods honour and seruice before any comfort of this life Our Sauiour heere preferreth the doing of his fathers worke before his meate and drinke though he were hungry yet the desire he had to doe his fathers worke maketh him forget his hunger It maketh a man willing to neglect his ordinary foode as our Sauiour did both heere and Mar. 3. 20. It maketh a man willing to neglect his ordinary rest our Sauiour admitted Nicodemus to come to him in the night and euen then spent much time with him in teaching of him Ioh. 3. 2. And Paul spent the whole night in preaching at Troas Aâ—…s 8 1â—… It makes a man willing to neglect his reputation as Dauid did in his manner of dancing before the Arke 2. Sam. 〈◊〉 20 2â—… and our Sauiour in making a scourge of cords and driuing out of the Temple with it the oxen and sheepe and men also and in pouring out the changers money and ouerthrowing the tableâ—… Insomuch as his owne Disciples when they saw it remembred and applyed vnto him that which was written The zeale of thine house hath eaten me vp They saw his zeale had euen eaten him vp and made him to neglect himselfe and his reputation Iohn 2. 15. 17. It maketh a man willing to forget and fall out with his dearest friends in the Lords quarrell as Moses saith of the Tribe of Leui Deut. 33. 9. Who said to his father and mother I haue not seene him neither knew he his brethren nor knew his owne children It
had him among them for they receiued such confirmation in their Faith by that which they heard from him as they professe to the woman that the light they receiued from her was nothing to that they had gotten by hearing of him By her speech they were brought to beleeue that he was a Prophet but by hearing of him they were well assured that he was more than a Prophet euen the Sauiour of the world The foure verses diuide themselues into two parts For the Euangelist setteth downe First the beginnings of the faith and conuersion of the Samaritans verse 39 40. Secondly their encrease and proceedings therein verse 41 42. In the beginning of their faith he obserueth three things First the cause and meanes whereby it was wrought Secondly the effect and fruit whereby it shewed and manifested it selfe verse 40. Thirdly the respect Christ had vnto them when he saw it in them The meanes whereby these beginnings of faith were wrought in them was that which they had heard the woman say of him And what was that they heard the woman testifie that is protest and affirme with great earnestnesse and affection as Iesus being troubled in spirit testified and said that is spoke it with great earnestnesse and vehemency of affection verily verily I say vnto you that one of you shall betray me Ioh. 13. 21. that he had told her all things that euer she did How this is to be vnderstood we heard when I spake of verse 29. He had told her sundry things that were so secret viz. that she had had fiue husbands and that now she liued in whoredome that by that she knew well he was able to tell her all that euer she did and therefore out of the aboundance of her affection in an Hyperbole and excessiue kinde of speech she said and testified that he had told her all that euer she did which they had reason to giue credit to because out of her zeale and desire to doe them good she was so willing to publish her own disgrace And this speech of the woman whereas one would haue thought it might haue made them affraid to come vnto Christ lest he should haue told them also all their secret sins yet God so prepared their hearts wrought so with them that this was that that brought them to beleeue and to come vnto him For by this they vnderstood he must needs be a Prophet at the least and because the Church had now bin long without any Prophet and they knew by the Scriptures that about this time the Messias was to come they were induced to beleeue that this was indeed the Messias The effect and fruit whereby these beginnings of their faith did shew and declare themselues are set downe vers 40. When they were come to him they besought him that he would tarry with them So soone as they were come to him euen before they had heard him themselues that it may appeare to be a fruit of that faith which the womans speech had wrought in them they earnestly inuite him to come to their City and to tarry with them And this they did partly to shew their loue and respect vnto him in giuing him entertainement and chiefly out of that desire they had to be instructed by him and to be further confirmed in that faith which was already begun in them The respect Christ had vnto them when he discerned these beginnings of faith in them is set downe in the last words of verse 40. for he yeelded to their request and abode with them two daies And this shall suffice to be spoken for the interpretation of this Text Now let vs come to those Doctrines that the Holy Ghost intendeth to teach vs from this example First then we must obserue here how easie of beliefe these Samaritans were first vpon the speech of one poore woman many of them beleeued in Christ. She told them he had made knowne to her all that euer she had done she told them this in a very earnest manner she appealeth to their conscience whether this could be any other than Christ she desired them to go with her vnto him and hereupon many of them beleeued and went out vnto him to inuite him vnto their City Secondly the Holy Ghost commendeth them for this and our Sauiour giueth that approbation vnto them in this and sheweth that respect vnto them for it as we shall scarce reade he did the like vnto any other And from thence we haue this Doctrine to learne That it is a great grace of God and signe of election in any to be tractable and teachable easily drawne to receiue and beleeue the truth of God ready to yeeld vnto it when it is once reuealed vnto him True it is that men may be too credulous and light of beliefe it is noted for the property of a silly man to belieue euery thing he heareth the simple beleeueth euery word Pro. 14. 15. They should not be so simple as in the matters that concerne their soules to receiue ought vpon the credit of any man how good soeuer he be no nor vpon the credit of a whole Church but they ought in this case to try before they trust to examine that that is taught them by the holy Scriptures whosoeuer hath bin their Teacher So it is said of those worthy Christians at Beraea that they examined diligently the Doctrine euen of Paul and Barnabas they examined their Doctrine by the Scriptures and are commended for it Acts 17. 11. Yea we haue a straight commandement for this take heed what yee heare Mar. 4. 24. proue all things 1. Thess. 5. 21. But yet when once the truth is reuealed to them they ought to yeeld presently vnto it to receiue it with all readinesse So it is said of those worthy hearers Acts 17. 11. that they receiued the word with all readinesse of minde This readinesse consisteth in foure points 1. When we goe to heare or reade Gods Word we should goe with an open heart willing to learne whatsoeuer God shall be pleased to teach vs. This minde was in Cornelius Act. 10. 33. we are all heere present before God to heare all things that are commanded thee of God This is made a note of the true subiects of Christ Esay 32 3. The eyes of the seeing shall not bee shut and the eares of them that heare shall hearken As if he should say Whatsoeuer they see they shall willingly see and whatsoeuer they heare they shall willingly heare We should euen be glad to vnderstand and learne whatsoeuer God shall be pleased to teach Acts 2. 41. The faithfull are called such as gladly receiued the Word 2. When we go to heare or reade Gods Word we should goe with a full resolution that when he shall reueale his will vnto vs we will obey it This resolution was in the Church he will teach vs of his waies and we will walke in his paths Esay 2. 3. This minde was in Dauid Psal.
Lord. 2. Such as not only like and commend and maintaine Preachers but heare them also ordinarily yet neuer make any vse of their gifts in priuate neuer moue any questions to them nor seek to be directed and informed by them in the will of God concerning any their particular and priuate occasions The will of God is that the Minister should be resident and dwell vpon his charge He is called a watchman to the house of Israel Ezek. 3. 17. The Priests had therefore their lodgings appointed them neare the house of God 1. Chro. 9. 27. for this cause among others that the people if they had any doubts to propound to them and occasion to enquire the will of God of them might know where to finde them But our Ministers may be non resident well enough all the weeke long for any vse the people will make of them this way vnlesse it be to baptize a childe or bury a corpse or visit one that is sicke they can spare him well enough And for visiting the sick if he be such a one as vseth to deale plainely and will not suffer them to passe to hell in a dead sleep he shall not be oft troubled that way and when he commeth what vse make they of him Surely they vse to propound no doubts to be resolued in but only to haue him pray and speake some comfortable words to them they send for him Of Dauid we reade that he kept alwaies a Prophet about him euen when his state was but meane and poore yet had he the Prophet Gâ—…d with him 1. SaÌ„ 22. 5. And why To be directed by him in the will of God in all his occasions as we may see as it appeares by his consulting with Nathan 2. Sam. 7. 2. yea it may seeme by that which we read 1. King 1. 27. that he was neuer wont to vndertake or resolue vpon any matter of great moment till he had first consulted with the Prophet and enquired what the will of God was in that case And now adaies also many keep good Prophets about them but what vse make they of them Surely little more than they might do of a dumb Minister yea they count it a disgrace to make a Prophet of their counsaile in any thing Let a Minister be with them neuer so oft at their Tables neuer so long in their houses they will make no vse of his gifts seek no direction from him in any case of conscience Let a Lawyer be with them they will make vse of his knowledge let a Physitian be with them they will moue some questions to him concerning his art only the Diuine is the man they can make no vse of And what is the reason of this is it because they are full of knowledge they know as much as we can teach them Indeed conceitednesse is a great cause But alas there be many maine points in Religion that they are very ignorant in What is then the chiefe cause Surely men haue no care to please God and to know his will if they had they could not but haue many doubts when this care was wrought in Iohns hearers they came to him after this manner what shall we do and what shall we do Luk. 3. 10. 12. 14. And there is no man that hath a care to know Gods will but he shall haue many doubts There was neuer any proued a good schollar in any learning but he that had doubts and would moue questions Neither is there any man that hath a true care to please God but he hath many occasions in his life to enquire whether that he doth be agreeable to the will of God or no. In the times of superstition men gaue too much to their Priests when they thought no sin could be pardoned vnlesse they confessed it to a Priest and tooke his direction for their repentance but the prophanenesse of these times hath drawne men too farre into the other extreme that they haue no need of the Ministers direction in any thing 3 Such as will indeed moue questions but they are curious of such things as God hath not reuealed in his Word or at least vaine vnprofitable Tit. 3. 9. 4. Such as wil moue questions only to try the Ministers iudgement that they may take aduantage either at his insufficiency or at his dissent in iudgement from other Preachers as the Scribes and Pharisees did vnto our Sauiour they moued questioÌ„s to him tempting him that they might haue to accuse him Ioh. 8. 〈◊〉 5. Such as will heare commend a good Preacher and thank him euen for such Sermons as wherein he hath touched them most nearly but will reforme nothing nor practise what they heare such were the Prophets hearers they heard his words but would not do them with their mouths they shewed much loue but their heart went after their couetousnesse Ez. 33. 31. The third and last thing to be obserued in describing the beginnings of the faith and conuersion of the Samaritans is the approbation Christ gaue vnto them He abode with them two daies which we shall not reade he did vpon the entreatie of any other which shewed his speciall loue to them and desire he had to perfect the good work that was begun in them Which teacheth vs this doctrine That they that vnfainedly desire to know the will of God God will prouid means for them that they may be instructed Two plaine proofes we haue of this in the example of the Eunuch Act. 8. and Cornelius Act. 10. To confute the blasphemous Doctrine of the Papists that denie the people can grow to any certaintie in the knowledge of Religion or that they should be allowed to reade the Scriptures 2. To shew the true cause why so many continue still vnder the heauy iudgement of a dumbe Ministrie they are such as you may reade of euen such as say vnto God Depart from vs for we desire not the knowledge of thy waies Iob 21. 14. But of this Doctrine we haue formerly spoken at large and therefore this shall now suffice to be spoken of it THE SEVENTIETH LECTVRE ON OCTOBER XXIII MDCX. IOH. IIII. XLI XLII And many more beleeued because of his owne Word And they said vnto the Woman Now wee beleeue not because of of thy saying for we haue heard him our selues and know that this is indeed the Christ the Sauiour of the World WE haue already heard that in the two former verses the Euangelist hath set downe the beginnings of the Faith and Conuersion of the Samaritans By the speech and perswasion of a poore Woman their Neighbour many of them did beleeue in Christ and they testified and declared their Faith by comming to him and beseeching him that he would tarry with them and our Sauiour so farre approued of them for these beginnings of Faith which he discerned in them that he yeelded readily to their request and abode with them two daies Now in these words I haue read vnto
regarded They shall call vpon me but I will not answer they shall seeke me early but shall not finde me because they hated knowledge Secondly let vs learne by this to praise God for the great variety and choyse of worthy Ministers that we may heare Take notice of the gracious respect God hath had to thee in it As he hath prouided for euery age for euery constitution bodily food that may be fit for it so hath he done for thy soule If thou canst not profit by one thou maist by another Despise not therefore the Ministry of any of Gods seruants but heare all esteeme of all for what knowest thou which is the Preacher or which is the Sermon that God hath appointed to worke thy saluation by That which the Apostle saith 1. Cor. 3. 5. is oft to be thought vpon by Gods people We are the Ministers by whom you must be brought to Faith but which of vs is the man by whom this worke shall be wrought in any of you that depends wholly vpon the will of God as God shall giue to euery man Secondly towards others also this doctrine teacheth vs how to stand affected we that are Ministers must not be discouraged because wee see so little fruit of our labours in them that heare vs. They that are most vntoward may profit by vs one day though they doe not yet we must therefore according to that of the Apostle 2. Tim. 2. 25. instruct still the worst of them with meekeness prouing if God at any time will giue them Repentance We must hearken to that counsell of Salomon though giuen by him in another case and to another purpose Eccles. 11. 6. In the morning sow thy seed and in the euening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good 2. Thou that art a priuate Christian learne not to despaire of any how ignorant vnreformed or prophane soeuer they be so long as God is pleased to giue them the meanes of grace and makes them willing to heare but hope well of them When Iohn Baptist saw the Pharisees and Sadduces come to his Ministrie though he knew them to be most wicked men euen a generation of Vipers Matth. 〈◊〉 7. yet doth he note this to be a good signe in them a signe that somebody had warned them to fly from the wrath to come Lecture the seuentie one Nouember 13. 1610. IOHN IIII. XLII THe last day we heard that the Euangelist describeth in these two Verses this and the former the vse and profit that the Samaritans of Sychar made of our Sauiour Christ in those two dayes that vpon their earnest entreatie hee made his abode with them And therein obserueth 1. How the number of Beleeuers encreased among them in that time 2. How they that before had begunne to beleeue through the speech and perswasion of the Woman did encrease in the strength and measure of their Faith in this short time that he spent among them The former of these two points is set downe in the 41. Verse which we handled and finished the last day Now we are to proceed vnto the latter which is contained in this verse Wherein we are to obserue foure principall points 1. The obiect of their faith that is the thing they beleeued viz. That he was the Christ the Sauiour of the World 2. The certainety of their faith We know he is indeed the Christ c. 3. The meanes whereby they were brought vnto this certainety or ground whereon they did build this their faith viz. his owne Word We haue heard him our selues 4. The fruit and effect wherby they declared this encrease and measure of their faith namely the Profession they made both of this certaintie they were growne vnto and of the meanes whereby it was wrought in them vnto the Woman that had beene the first instrument of their Conuersion Of these points we will speake in order And for the first touching the obiect of their faith the thing they beleeued Before we can receiue our instruction from it two doubts are to be resolued for the better vnderstanding of the words 1. Whether this was a sauing and iustifying faith to beleeue thus in generall concerning Christ that he was the Sauiour of the World 2. Whether they did beleeue that all men should be saued as their words seeme to import For answer to the first I say 1. That this had not beene a iustifying Faith or such as would haue saued them if they had onely beleeued thus in generall and beene fully perswaded that Christ is the Sauiour of the World vnlesse they had also beleeued in particular that he was their Sauiour for thus much many Reprobates and the Diuels themselues haue beene perswaded of Thus much Caiphas could see and did prophesie of Iohn 11. 51 52. that Iesus should dye not for that Nation onely but that all Gods children that were scattered abroad should bee gathered into one by him Thus much the Diuell did know and professe Luke 4. 41. Thou art the Christ the Sonne of God The Faith of Gods Elect is more particular than so it inableth euery faithfull man to apply Christ to himselfe and to relye vpon him to trust and put his affiance in him for his owne saluation it makes him able to say Esay 9. 6. To vs a Childe is borne to vs a Sonne is giuen and with Thomas Iohn 20. 28. Thou art my Lord and my God and with Paul Gal. 2. 20. He loued me and gaue himselfe for me No man can be saued by the bloud of Christ vnlesse it be thus sprinkled and applyed to him by the Spirit of God 1. Pet. 1. 2. Elect vnto Sanctification through the obedience and sprinkling of the bloud of Iesus Christ. It is therefore called Heb. 12. 24. The bloud of sprinkling Therefore true Faith is called a beleeuing in his Name Iohn 1. 12. Rom. 4. 5. 2. Vnder these generall words their particular and iustifying Faith was implied As if they should haue said We know indeed he is the Sauiour of the world therefore our Sauiour So in the Confession that Peter made of his Faith Matth. 16. 16. though the words be generall and none other than the Diuell vsed Luke 4 41. Thou art the Christ the Sonne of the liuing God yet in his heart he made particular application of them to himselfe or else Christ would not haue answered as he did verse 17. So in the Articles of our Faith that concerne the Church though the words be generall and such as an Hypocrite may say without hypocrisie and beleeue yet the faithfull makes particular application of them to himselfe As if he should say I beleeue this and know it belongs to me and take comfort in it For answer to the second Question I say their meaning could not be as their words seeme to import but by the World they meane all the Elect of God that
the last day it followeth now that we proceed vnto the second From this then that these Samaritans making here profession of their faith in Iesus Christ i. e. declare their faith by the certainty of their knowledge and expresse what they meant by saying they did beleeue in this manner Now wee beleeue for we know that this is indeed the Christ we learne That there is great certainty and assurance in true faith It is more than an opinion than a coniecture than to hope well it is a certaine and vndoubted perswasion of the heart This you shall finde true in all the kindes of true Faith which the Scripture speakes of 1. They that had the Faith of Miracles neuer attempted the doing of any Miracle but they were certaine they should effect it And therefore Christ told his Disciples that the cause why they could not cast out a Diuell Matth. 17. 19 20. was that at that time they had not the Faith of Miracles in any measure if they had had so much of it as a graine of mustard seede they might haue beene assured to preuaile in that great worke 2. They that haue an Historicall Faith are certainely and fully assured that all that God hath reuealed in his Word is vndoubtedly true They are certaine that Christ was the Sonne of God Iohn 17. 8. They haue knowne surely that I am come from thee and they haue beleeued that thou didst send me They are certaine of euery Commandement God hath reuealed to them in his Word That they may not doe any thing of their owne workes on the Lords day that they may not reuenge themselues c. They are vndoubtedly perswaded that euery curse threatned in the Word against the wicked shall certainely light vpon them and that euery blessing promised to the godly shall vndoubtedly be performed to them though reason sense and experience be neuer so much against it yet are they fully perswaded of it because God hath said it Therefore the Apostle cals faith Heb. 11. 1. An euidence of things not seene Two notable instances are giuen vs for this 1. Concerning the Beginning and Creation of the World 2. Concerning the End and Dissolution of it The one we haue Heb. 11. 3. Through Faith we vnderstand that the World was ordained by the Word of God So that as certainely as we are perswaded that there is now a Sunne in the Firmament whose rising and approching to vs causeth the day whose setting and departing from vs causeth the night because our sense teacheth vs this so are we euery whit as certainely perswaded that there were sundry daies and nights before there was any Sunne to rise or set in the world because God hath said so in his Word that there were three daies before the Sun was Created Gen. 1. 13 14. 2. The other instance for the certainety of this Historicall faith is 1. Thess. 5. 2. Yee your selues know perfectly that the day of the Lord shall come 3. He that hath a true iustifying faith may not only hope well and coniecture but he may be certainely and vndoubtedly perswaded that Christ and all his merits do belong vnto him he may be in this life certainely assured that he shall be saued Now because this is the faith that my Text speaketh of and this is a point that it much concernes vs all to be well instructed in I will be larger in speaking of this kinde of Faith than of the former two And before I come to the proofe of this point I will giue you foure Cautions which shall preserue you from mistaking and mis-vnderstanding this Doctrine and which may serue for answer to all the materiall obiections that are made against it 1. Though we say that euery true Beleeuer may be certaine of his owne saluation yet doe we grant there are degrees of Faith and knowledge that all Beleeuers are not in the like measure certaine of their saluation neither may any from this Doctrine conclude I am but an Hypocrite I haue no true Faith because I haue not the certainety that such and such I reade of in the Word had because I cannot doe as such and such can For God giues all his graces in diuers measures euen to his Elect ones according to his owne good pleasure Matth. 13. 23. The seede of the Word in some brings forth an hundred fold in some but sixtie in some but thirtie One hath a strong Faith as Abraham Rom. 4. 19 20. and the Woman of Canaan Matth. 15. 28. Another a weake Faith as the man whose childe was possessed Mar. 9. 24. A little Faith as the Disciples Matth. 8. 26. And yet this weake this little Faith is as true a Faith as effectuall to iustification and saluation though it yeeld not a man that measure of certainety and comfort as the other It is the truth and soundnesse not the measure and quantitie of Faith that saues vs. 2. They that haue attained to the strongest Faith to the greatest measure of Faith cannot be so certaine of their saluation but they shall haue some doubts and some distrust left in them The Thessalonians are commended for their Faith aboue all the Churches yet it is said of them that they had somewhat lacking in their faith 1. Thess. 3. 10. Yea Paul himselfe was not perfect in faith not as though I had already attained it either were already perfect saith he Phil. 3. 12. It is a good signe of true Faith to discerne grieue and striue against doubts and motions of distrust He may be sure he hath no true Faith that feeles not infidelity in himselfe Yea a man may haue at the same time both Faith and doubting Lord I belieue helpe thou mine vnbeliefe Mar. 9. 24. yet doth this doubting proceed not from the spirit but from the flesh from the vnregenerate part neither is it a vertue as Papists would haue it or a property of true Faith but a thing most contrary and opposite to the nature of it True Faith hath certainety in it and excludeth all doubtings Iames 3. 5. Let him aske in Faith and wauer not Matth. 21. 21. If yee haue faith and doubt not Matth. 14. 31. O thou of little faith wherefore didst thou doubt 3. They that haue the strongest Faith feele not this certainty of their saluation at all times but may for a time be quite depriued of the feeling of it As the Apostle saith 1. Pet. 1. 6. Yee greatly reioyce in your faith though now for a season if need be yee are in heauinesse through manifold tentations They that before were most full of confidence and assurance yet in tentation shew much weakenesse Matth. 14. See Peters confidence vers 28 29. see his weakenesse verse 30. Eliah that before feared not to meet Ahab and deale so roundly with him a while after quaked and fled at the threat of Iezabel and grew impatient 1. King 19. 3 4. Dauid sometimes was full of confidence and certainety and could say as
God he is a iealous God he will not forgiue your transgressions nor your sinnes durst neuer speake thus boldly and familiarly vnto God if they were not certaine of his fauour and of the forgiuenesse of their sinnes for that is the onely ground of this boldnesse and familiarity with God Heb. 10. 22. Let vs draw neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience 4. The fourth is willingnesse and desire to dye Faith freeth the heart from the feare of death and makes a man willing yea desirous to dye This we shall obserue in sundry of the Martyrs that when death hath come to them in his most ougly shape they haue not feared him but insulted ouer him and as Eliphaz saith Iob 5. 22. They haue laughed at destruction Thus Paul brings in the faithfull defying and insulting ouer death 1. Cor. 15. 55. O death where is thy sting O graue where is thy victory verse 57. Thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. Yea they haue beene so farre from fearing death that they haue imbraced it when it came and desired it earnestly This we shall see in Simeon so soone as he had seene Christ he bursts out into this prayer vnto God Luk. 2. 29. Now lettest thou thy seruant depart in peace according to thy Word And Paul Phil. 1. 23. I desire to be dissolued and to be with Christ which is best of all Yea he makes this the disposition of all the faithfull 2. Cor. 5. 〈◊〉 Therefore wee sigh as those that beare a great burden vers 4. desiring to be clothed with our house which is from heauen And indeed there is neuer a faithfull man but though he find in himselfe sometimes a feare of death yet before he goes from hence his Faith will free him from this feare and make him willing and desirous to dye marke the perfect man and behold the vpright for the end of that man is peace Psal. 37. 37. Now it were not possible the faithfull should thus be freed from the feare of death should thus desire to die seeing they know Heb. 2. 14. that Sathan hath the power of death and Heb. 9. 27. After death comes iudgement if they were not fully assured of their saluation and this reason the Apostle giues 2. Cor. 5. 6. 8. therefore we are alwaies confident knowing that while we are at home in the body we are absent from the Lord wee are confident I say and willing rather to be absent from the body and to be present with the Lord. Lecture the seuentie foure December 4. 1610. IOHN IIII. XLII I Haue already proued vnto you that by Faith a man may be assured and certainely perswaded of his saluation both by the confession of the faithfull and by the effects it workes in the heart that hath receiued it Now let vs vs come to the reasons why they that haue Faith may be so certaine and assured of their saluation yea cannot but be certaine of it And the first Reason is because this perswasion is grounded vpon the testimony of Gods Word that cannot deceiue them therefore there is certainty in it May not a man be fully assured of that which he hath Gods Word for There is no such certainty in the knowledge that is gotten by sense obseruation experience or any other way as in that that is grounded vpon Gods Word â—…sal 93. 5. Thy testimonies are very sure saith Dauid Now the true beleeuer doth not build his perswasion vpon any deceiueable fancy but vpon Gods Word onely the Faith of the Elect is therefore called the Faith of truth 2. Thess. 2. 13. and the Word is called the Word of Faith Rom 10. 8. Therefore saith David speaking of the ground of his confidence Psal. â—…0 10. I will reioyce in God because of his Word in the Lord will I reioyce because of his Word And Psal. 130. 5. I haue waited on the Lord my soule hath waited and I haue trusted in his Word If a man cannot proue by Gods Word that Christ dyed for him that his sinnes are forgiuen that he is one that shall be saued his perswasion of it is but a fancie it is no Faith he can haue no assurance or certainety of it specially in the time of tentation Saâ—…han will be beaten backe no way but by this sword of the Spirit Ephes 6. 17. As Christ resisted him Matth. 4. 4. 7. 10. so must we But if a man can proue by the Word that Christ dyed for him that his sinnes are forgiuen him that he shall be saued then may he be fully assured indeed then shall he haue no cause to doubt of it Now God hath giuen vs his Word to assure vs of this and put vs out of doubt in this matter The Apostle makes this the reason why God made a new Couenant with vs abolished the Couenant of workes and gaue vs the Couenant of grace and promised eternall life vpon condition of Faith and not of workes that the promise might be sure to all the seede of Abraham Rom. 4. 16. Not sure in respect of God for so it was in the old Couenant but sure to the beleeuers And Iohn saith 1. Iohn 5. 13. These things haue I written to you that beleeue that you may know you haue eternall life And 1. Iohn 1. 4. These things write we vnto you that your ioy may be full Why but will you say who can bring any Word to proue that he shall be saued I answer that it is written that whosoeuer beleeues in Christ shall not perish but haue life euerlasting Iohn 3. 16. And verse 36 He that beleeueth in the Sonne hath euerlasting life And therefore he that can say he is sure he doth beleeue in Christ as euery faithfull man can hath Gods expresse Word to assure him that he shall be saued Now a man that hath Faith may by the fruits of it certainely know that he hath it indeed This is euident by 2. Corinthians 13. 5. Proue your selues whether yee are in the Faith examine your selues know you not your owne selues how that Christ Iesus is in you except yee be reprobates The second Reason why they that haue Faith may be so certaine of their saluation is because their Faith is grounded vpon the testimony of Gods Spirit that cannot deceiue them 1. Iohn 2. 27. The annointing which yee haue receiued of him abideth in you and it is truth and is no lye Now the Spirit of God is giuen to the faithfull to assure them of their saluation the spirit it selfe beareth witnesse with our spirit that we are the children of God Rom 8. 16. 1. Iohn 3. 14. We know that we are passed from death to life because we loue the brethren He that hath but that one grace may be sure of his saluation how much more he that hath many and more speciall graces of God Therefore the Spirit of God is called
Nicodemus was drawne to belieue that he was come from God because of the miracles that he had done Ioh. 3. 2. And here we see the fruit and vse of those miracles they that saw them were made willing to receiue and heare him The Doctrine then is this That the chiefe end of all true miracles hath been to gaine credit and estimation to the Doctrine and Word of God This is euident in the miracles of the Prophets when Eliah had restored the child of the widow of Sarepta she said vnto him 1. Reg. 17. 22. Now I know that thou art a man of God and that the Word of the Lord in thy mouth is true The like we see in the miracles of the Euangelists and Apostles Acts 8. 6. The people gaue beed to those things that Philip spake with one accord hearing and seeing the miracles that he did And Acts 13. 12. When the Deputy saw what was done vpon Elymas strucken blinde by Paul be belieued and was astonied at the Doctrine of the Lord. And this also was the vseof our Sauiours owne miracles Iohn 10. 41 42. Iohn did no miracle but all things that Iohn spake of this man were true and many belieued in him there What did his miracles worke sauing faith in them No this honour was euer peculiar to the Word Faith comes by hearing Rom. 10. 17. but they drew them to haue a good opinion of him to be willing to heare him that so they might be conuerted by him to begin to belieue that he was indeed a Prophet sent of God and so this their belieuing in him is expounded in the beginning of Ver. 41. And many resorted to him Three examples there be of those that receiued this good by them but none conuerted The first is here in this place compared with Matth. 11. 20. Where Christ vpbraideth these Galileans for this that though they had seene so many miracles yet they repented not The second example is Iohn 2. 23. Many belieued in him when they saw his miracles which he did but lesus did not commit himselfe to them because he knew them all he knew what was in them The last example is Nicodemus Ioh. 3. 2. he alleadgeth this to be the thing that drew him to Christ as to a Prophet sent of God No man can do the miracles that thou doest except God were with him yet was he not conuerted by these miracles but by the Doctrine of Christ. And that is the reason why our Sauiour first preached the Word and then wrought miracles that it might appeare the end why he wrought miracles was to gaine credit to his Doctrine Matth 4. 23. He went about all Galile teaching in their Synagogues and preaching the Gospell of the Kingdome and healing euery secknesse And though there be little mentioned of his preaching before this his returne into Galile yet it is euident by Nicodemus speech to him that he preached while he was at the Feast Ioh. 3. 2. Rabbi we know that thou art a Teacher come from God The Reason why our Sauiour wrought miracles to gaine credit and authority to his Doctrine though he were able to preach with such power and authority was this That his Doctrine was new his calling and function that he exercised in the Church was new And the Lords manner hath been alwayes when he erected any new worship and seruice or any new function or calling in his Church to giue testimony to it from heauen this way that it might be knowne to be of God Thus God gaue testimony to the worship vnder the Law So soone as the Tabernacle was erected Exod. 40. 34. The glory of the Lord filled the Tabernacle So when the Temple was finished 1. Reg. 8. 11. The glory of the Lord filled the house of the Lord. And thus God gaue testimony to his new worship established vnder the Gospell Marke 16. 20. They went sorth and preached euery where and the Lord wrought with them and confirmed the Word with signes that followed So when God hath raised vp a new calling and function in his Church he hath been wont this way to giue testimony vnto it from Heauen Moses his calling was confirmed thus Exod. 4. 5. and Eliah's 1. Reg. 17. 24. and though Iohn wrought no miracles Ioh. 10. 41. yet was his calling confirmed by many miracles first he was borne of parents that were both old and his mother barren also Luke 1. 7. 18. Secondly his father was made dumbe for doubting of Gods promise Luke 1. 22. Thirdly he leaped in his mothers wombe for ioy assoone as his mother heard the voice of Maries salutation Luke 1. 44. Fourthly presently vpon his birth his father was made able to speake againe Luke 1. 64. Insomuch as it is said all the neighbours gathered from all these things that certainly he would proue some extraordinary man Vers. 66. All they that heard of them laid them vp in their hearts saying what manner of Child shall this be So the calling of the Apostles God did beare witnesse vnto them with signes and wonders and with diuerse miracles Heb. 2. 4. So that of the Euangelists The people gaue eare to those things that Philip spake hearing and seeing the miracles that he did Acts 8. 6. So was the calling of all the Elders whether teaching or ruling onely confirmed Is any man sicke among you let him call for the Elders of the Church and let them pray ouer him annointing him with oile in the name of the Lord and the prayer of faith shall saue the sicke and the Lord shall raise him vp Iam. 5. 14 15. So Christ himselfe thought good to confirme his new calling by miracles and by this argument proues himselfe vnto Iohns Disciples to be the true Messias Mat. 11. 3. 5. and Iohn 6. 14. When they had seene the miracles that Iesus did they said This is of a truth the Prophet that should come into the world The Vse of this Doctrine is first for defence of our Church and Religion against the Papists who would from hence conclude our Church and Religion must needs be false because we haue no miracles and that theirs must needs be true because they haue the gift of miracles First for our selues we confesse that neither we haue this gift nor need it and themselues grant that miracles wrought there where there is no necessity are to be suspected For neither our Doctrine nor our Function being any other than such as Christ and his Apostles did teach and ordaine they are by the miracles that they wrought sufficiently ratified and confirmed For indeed to this end serued the miracles of Christ and his Apostles to be as seales to confirme the Faith of Gods people in the Doctrine they taught Many other signes truly did Iesus in the presence of his Disciples which are not written in this booke But these are written that ye might belieue that Iesus is the Christ the Sonne of God and that belieuing ye
of his fauour in the pardon of their sin Iob 9. 15. Esay 26. 16. Lord in trouble haue they visited thee they poured out a prayer when thy chastisement was vpon them Thirdly by forsaking their sinne whereby they had prouoked him and so remouing the cause of his displeasure Esay 27. 9. By this therefore shall the iniquitie of Iacob be purged and this is all the fruit the taking away of his sinne This course the Niniuites tooke Ionah 3. 8. The contrary is obserued as a note of a desperate sinner when in his affliction he neuer seekes to God Hos. 7. 14. They haue not cryed to me in their hearts when they howled vpon their beds Esay 9. 13. The people turneth not to him that smiteth them neither doe they seeke the Lord of hosts And 57. 17. I hid me and was angry yet they went away These men are like vnto vngracious Absolon 2. Sam. 13. 38. when his father was iustly prouoked he neuer sought to him but fled and went to Geshur and was three yeares there his father was readier to seeke to him than he vnto his father The fift note If it haue brought vs to vow vnto God greater obedience and care of our waies for the time to come Psalme 66. 14. Dauid speakes of vowes which his lips had promised and his mouth had spoken in his affliction And 61. 8. and 132. 1 2. Remember Dauid Lord with all his afflictions who sware vnto the Lord and vowed vnto the mighty God of Iacob c. and 119. 7. It is said of our blessed Sauiour himselfe Heb. 5. 8. Though hee were the Son yet learned he obedience by the things which he suffered that is to say he shewed his obedience more then than before how much more should we Of Hezekiah it is said 2. Kings 20. 8. that he asked the Prophet What is the signe that the Lord will heale mee and that I shall goe vp the third day to the house of the Lord and the reason of the demand was because God had promised him verse 5. that he should doe so But if we compare that with Ezekiahs prayer Esay 38. 20. it will appeare that God had respect in that promise to the desire that Hezekiah had had and the vow that he had made in his affliction that he would loue the house of the Lord the better while he liued yea this the very light of nature hath taught men to doe the mariners that carried Ionah did so they offered a sacrifice to the Lord and made vowes Ionah 1. 16. The sixt note is If we be carefull to performe the vowes we haue made when our affliction is gone and past Most hypocrites haue many good motions and purposes and seeme to be new men in their afflictions but when Gods hand is remoued they returne to their old byas againe yea become worse than before An example we haue of this in Pharaoh oft times specially when he saw that the raine and the haile and the thunder were ceased he sinned yet more and hardned his heart he and his seruants Ex. 9. 34. and in the wicked Israelites when he slew them then they sought him and they returned and enquired early after God Psal. 78. 34. But on the other side the Elect are able to say they are the better for their afflictions afterwards as Dauid did Before I was afflicted I went astray but now I haue kept thy word Psal. 119. 67. And of all the chastisements God layeth on his children it is said that afterward they bring the quiet fruit of righteousnesse Heb. 12. 11. Let euery one therefore consider what he promised to God in the time of his affliction and how he hath kept promise with God since and thinke well of that speech of Salomon Eccles. 5. 3 4. When thou vowest a vow vnto God deferre not to pay it for he hath no pleasure in fooles pay therefore that which thou hast vowed Better is it that thou shouldest not vow than vow and not pay it THE EIGHTIE EIGHT LECTVRE ON APRILL XXIII MDCXI IOHN IIII. XLVIII XLIX L. Then said Iesus vnto him except yee see signes and wonders yee will not beleeue The Noble man saith Sir come downe ere my childe dye Iesus saith vnto him goe thy way thy sonne liueth and the man beleeued the word that Iesus had spoken vnto him and hee went his way WE haue already heard that from the beginning of the 46. verse to the end of the Chapter the Euangelist sets downe the History of the first miracle that our Sauiour wrought after his returne out of Iudea into Galile And that this History stands vpon foure parts first the occasion that was offered vnto Christ to doe this miracle secondly the manner how Christ wrought this miracle thirdly the fruit and effect of this miracle fourthly the conclusion of the story The occasion is set downe in the 46. and 47. verses which I finished the last day It followeth now that we proceed to the manner how this miracle was wrought which is contained in these words I haue now read vnto you And in setting downe this the Euangelist obserueth three things First the checke and reproofe that Christ gaue vnto this great man and to his whole Nation verse 48. Then said Iesus vnto him except yee see signes and wonders yee will not beleeue Secondly the answer this great man made to Christ when he had beene thus rebuked by him verse 49. The Ruler said vnto him Sir goe downe before my sonne dye Thirdly the comfort and satisfaction that Christ gaue vnto the Ruler after he had thus reproued him and receiued this answer from him verse 50. Iesus saith vnto him goe thy way thy son liueth First then we must obserue here the course that our Sauiour tooke with this great man Then when he saw him to be in great heauinesse for the extremity that his sonne was in Then when he saw him come in this humble manner vnto him to beseech him for helpe when one would haue thought he should haue pitied his case and spoken comfortably vnto him and commended and fostered those good beginnings that he saw in him and reioyced that he had so great a man come to him for helpe euen then I say doth hee take a quite contrary course with him he seemes to be not at all moued with his misery nor to regard his suit but in stead of comforting of him and helping him he checkes and rebukes him Then said Iesus vnto him except yee see signes and wonders yee will not beleeue As if he should say I can doe you no good except you had Faith and you neither thou nor thy Countrey-men haue any Faith no you will not beleeue you are obstinate in your infidelity God hath by his Word and by the Ministry of Iohn the Baptist sufficiently manifested me to be the Messias yet you will not beleeue his Word vnlesse you may haue miracles to confirme it yea I haue already by
prayer thou finde the comfort and peace of thy conscience encreased thou art well enough though thou obtaine not that thou askedst Yea this is the most comfortable answer of all that God vseth to giue to the prayers of his seruants By this as by the fire which he was wont to send from heauen to consume the sacrifice 2. Chron. 7. 1. he doth testifie that he is well pleased with the prayers of his seruants And this kinde of answer the godly seldome faile of Psal. 35. 13. I humbled my selfe with fasting and my prayer was turned into mine owne bosome This answer Dauid receiued euen whilst he was praying Psal. 6. 8 9. Away from me all yee workers of iniquity marke what case he was in before from verse 1. to 7. for the Lord hath heard the voice of my weeping the Lord hath heard my petitions the Lord will receiue my prayer This the Apostle speakes of as a thing the faithfull may be sure of whensoeuer they pray aright in euery thing by prayer and supplication with thankesgiuing let your request be made knowne vnto God and the peace of God which passeth all vnderstanding shall keepe your hearts and mindes through Christ Iesus Phil. 4. 6 7. The fourth comfort against this temptation is this If the Lord doe for a time with-hold not only the thing thou prayedst for but this answer also yet be thou assured he doth it for thy good he doth it for one of those three ends thou heardest of in the doctrine And if thou canst finde that the Lords delayes haue had those effects in thee they haue humbled thee they haue approued thy faith and obedience they haue increased thy desire and estimation of his fauour thou art a happy man The Lord in granting our requests respects not so much our words as the meaning of his spirit in our prayers Rom 8. 27. A fift comfort against this tentation is this That till the appointed time come till God see it good to giue thee either the thing thou askest or that sweet peace and comfort of conscience that I spake of he will certainely giue thee strength to abide this triall This is the thing thou most fearest and complainest of thou feelest thy selfe ready to faint and giue ouer but be of good comfort though he let thee feele thy weakenesse and how vnable thou art to stand or goe alone yet as the Nurse that dandles the Childe he holds thee and will not let thee fall Thus Dauid speakes of himselfe in the time of a most grieuous temptation Psal. 73. 22 23. I was as a beast before thee yet was I alwaies with thee thou hast holden me by my right hand Thus though God refused to hearken to Paul in causing the messenger of Sathan to depart from him though he prayed thrice for it yet did he heare and answer his prayer 2. Cor. 12. 9. He said vnto me My grace is sufficient for thee for my power is made perfect through weakenesse And this may be a certaine argument to a man that God hath heard and receiued his prayer though he doe delay to grant his request when Gods grace makes a man able to continue in prayer and to hold out though it be with much paine and discomfort For this comes not of our selues but is a singular gift of God This is plainely proued Psal. 10. 17. Lord thou hast heard the desire of the poore thou wilt prepare their heart thou wilt cause thine eare to heare And this testimony euery true beleeuer may be sure to finde in himselfe euen when to his owne feeling he hath least grace the spirit of God will helpe and sustaine his infirmity Rom. 8. 26. Therefore to conclude this first Vse I will say to them whom God exerciseth with this tentation that which the Apostle doth to them that suffer persecution for righteousnesse sake and feare they shall not be able to hold out 1. Pet. 4. 19. Let them commit their soules to God in well doing as vnto a faithfull Creator The second Vse of this doctrine is to exhort all Gods people that they would labour so to pray as they may haue assurance to be heard when they pray for these comforts belong not to all but to such as pray aright It hath bin wont to be a matter of greatest discomfort to Gods people as we haue heard when they haue prayed and could not finde any audience with God be not silent vnto me lest if thou be silent to mee I become like them that goe downe into the pit Psal. 28. 〈◊〉 Therefore should we both marke well what we haue prayed for and obserue what entertainement we finde when we goe to our Father listen and hearken what answer we receiue from him Dauid prayes oft for an answer in thy faithfulnesse consider me Psal. 143. 1. As he that is a suiter to the King or any great man when he hath deliuered his petition will be diligent to enquire what the King saith to it so should we doe Psal. 8â—… 8. I will hearken what the Lord God will say for he will speake peace c. Two benefits we should receiue by it 1. It would worke in vs a great increase of comfort and assurance of Gods fauour of thankefulnesse and loue to God if we might perceiue that he had respect to our prayers whensoeuer we called vpon him so did it in Dauid as we shall finde in many places of the Psalmes Psal. 6. 8 9. and 28. 6. and 66. 19 20. and 61. 4 5. and 116. 1 4. 2. If by obseruing we shall finde that he hath had no respect to our prayers it would humble and driue vs to search into the cause of it and so inforce vs to make peace with him Foure things there are required in him that would so pray as he may haue assurance to finde audience and to receiue a good answer from God 1. The man himselfe must be in Gods fauour and know himselfe to be reconciled vnto God in Christ the Lord had respect to Abel and to his offering first to Abel and then to his offering Gen. 4. 4. 2. He must bring a heart that hath vnfainedly repented of all knowne sinnes and resolued to doe the will of God in all things If I regard iniquity in mine heart the Lord will not heare mee Psal. 66. 18. we know that God heareth not sinners Ioh. 9. 31. If thou wilt not hearken to God thou canst haue no hope that he will heare thee as he cryed and they would not heare so they cryed and I would not heare saith the Lord of hoasts Zach. 7. 13. 3. He must take heed the things he prayeth for be such as God hath in his Word warranted him to aske this is the confidence that we haue in him that if we aske any thing according to his will he heareth vs 1. Iohn 5. 14. 4. He must not pray coldly nor drowsily but feruently I will pray and cry aloud and he shall heare my
voice not for the loudnesse of his voice but for the feruency of his spirit that made him cry so loud Psal. 55. 17. The effectuall seruent prayer of arighteous man auaileth much Iames 5. 16. Lecture the eightie nine Iune 11. 1611. IOHN IIII. XL VIII L. IT followeth now to consider why and for what fault our Sauiour thus rebuketh this Ruler And we shall finde that his sinne that he rebuked him for was his infidelity Except yee see signes and wonders yee will not beleeue As if he should say I can doe thee no good except thou hadst Faith but you neither thou nor thy nation haue any true faith you do not beleeue me to be Christ the Sauiour of the world as the Samaritans of Sychar did nay which is worse you will not beleeue you are obstinate in your infidelity God hath sufficiently by his Word and by the Ministry of Iohn Baptist manifested me to be the Messiah but that will not serue your turne you will not beleeue except you haue miracles to confirme it yea I haue already by many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of but that will not serue your turne neither vnlesse you may see with your own eyes yee will not beleeue Nay you haue at least many of you seene my miracles your selues yet will not that serue neither but vnlesse you may see signes and wonders that is miracles of all sorts many miracles yee will not beleeue So that we haue in this reproofe that our Sauiour giues to this great man foure principall points to be obserued First that the infidelity of the Iewes is the onely sinne that Christ here reproueth in them that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him when he besought him to come downe and heale his sonne Christ returnes him this answer You beleeue not you haue no faith As if he should say I can doe you no good vnlesse you did beleeue in me Secondly the argument whereby Christ conuinceth the Iewes of infidelity and proues them to haue no true faith which is this because except they might see signes and wonders they could not be lieue Thirdly that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it Except ye see signes and wonders ye will not belieue Fourthly that though this was the sinne not of this Ruler only but of all the Iewes common to him with his whole Nation yet Christ counts that no excuse to his sinne but checks and rebukes him for it neuerthelesse nay he so speakes of it as it may appeare he hated this sinne the more because it was vitium gentis and he dislikes him the more and iudged him the more vnworthy to receiue helpe from him because he and his nation were guilty of this sinne Therefore purposing to check him the more sharply speaking to him alone he speaks in words of the second person plurall Except ye see c. Now of these foure points we will speake in order And first in that Christ speaks here of infidelity as the chiefe sinne of the Iewes as of that that did most prouoke God against them that that did stop the streame of Gods mercy and as it were dis-enable Christ from doing the good that he desired This Doctrine doth arise for our instruction That no sinne offends God so much as infidelity when men will not belieue his Word no sinne is such a barre to all Gods mercies as this See the proofe of this Doctrine both in the examples of wicked men and of Gods deare children For the wicked we haue two famous examples in the Old Testament and two other in the New The first is in the Israelites that perished in the wildernesse Many grieuous sinnes they were guilty of but none prouoked God to wrath so much none were such barres to Gods mercy towards them as their infidelity When the Lord had said he would giue them such abundance of flesh as they should haue enough to eat Num. 11. 18 20. Not one or two dayes or fiue or ten dayes or twenty dayes but for a whole moneth together they said among themselues Can God prepare a table in the wildernesse Can he prepare flesh for his people Psal. 78. 19 20. They did not as it may seeme by the acknowledgement they made Vers. 20. absolutely deny that that God had said as many now adayes will doe but onely made a question and doubt of it but marke what followed Psal. 78 21. Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel Why what was the cause He had told vs before in the beginning of the 21. Verse But because he would haue vs in any case marke this well he repeats it againe in the 22. Uerse because they belieued not in God and trusted not in his helpe And whereas God did sweare vnto their fathers that he would giue the Land of Canaan to them and their seed after them Deut. 1. 8. we shall find that there were but two onely Caleb and Ioshua of all those that came out of the Land of Egypt that entred into it What was the cause Surely they had many sinnes they sinned in Idolatry they sinned in Whoredome and many other wayes but of all other sinnes that that most prouoked God that that barred them out of the promised Land was their Vnbeliefe as the Apostle plainly affirmes Heb. 3. 19. So we see they could not enter in because of Vnbeliefe The other example we haue of this kinde in the Old Testament is of a Prince of Israel a great man vnder Ioram the King of whom we read 2 King 7. when he had heard Elisha whom he knew to be the Lords Prophet and to speake from the mouth of the Lord say in the time of a great famine To morrow this time a measure of fine flowre shall be sold for a sheckle and two measures of barley for a sheckle in the gate of Saâ—…aria 2 King 7. 1. The Prince did not absolutely contradict that which the Prophet had said in the Name of the Lord as many now adayes will do but onely doubted of it and made a question of it Though the Lord said he should make windowes in the heauen could this come to passe 2 Kings 7. 2. But marke what followed The Prophet in Gods Name threatned he should see it for the increase of his misery but he should not eat thereof Verse 2. and so indeed it came to passe for he died a strange and base death for the people trode vpon him in the gate and be died Ver. 20. The examples we haue of this kind in the New Testament are two First the men of Nazaret of whom we read that though Christ desired out of the loue he bare to the place of his education to do good among them yet he could do no great works there Mar. 6. 5.
viz. It was so much against his reuealed will that it was impossible euen for him And what was that that disinabled so the Almighty Sonne of God and so bound as it were his hands behind him Surely the Vnbeliefe of the men of Nazaret as it followes in the next words Mar. 6. 6. And he maruelled at their Vnbelief And more plainly Mat. 13. 58. He did not many great works there for their Vnbeliefs sake The other example is of the Nation and Church of the Iewes though their priuiledges and prerogatiues were great euery way yet we know that when some forty eight yeares after Christ or thereabouts the wrath of God came on them to the vtmost so as it did neuer vpon any Nation vnder heauen though they were the naturall branches of the Lords Oliue yet did he breake them off and cast them away And what was the cause of it Surely they were guilty of many hainous sinnes but the Apostle plainly saith the chiefe cause why God reiected them was their Vnbeliefe because they did not giue credit to his Word Rom. 11. 20. Through Unbeliefe they were broken off saith he So that in these foure examples God hath giuen euident demonstration how much he abhorreth this sinne and how it barreth him from shewing mercy on men But yet this will appeare more plainly if we shall looke into some examples of Gods deare children I will onely name two of them one in the Old Testament and the other in the New The first is Moses a man highly in Gods fauour aboue all the men in the world when God had bidden him speake to the rocke before all the people and promised that it should giue forth water in that abundance that the whole congregation and all their cattell should haue enough to drinke Numbers 20. 8. Moses did not absolutely refuse to giue credit to the Word of the Lord but onely doubted and made a question of it and that not so much out of any distrust he had of Gods power and truth as out of the conceit he had of the great vnworthinesse of that wicked people Numb 20. 10. Heare now ye rebels saith he shall we bring you water out of the rocke But see how seuerely God punished his seruant Moses for this For this sinne he shut him out of the Land of Canaan Numb 20. 12. Yea though Moses earnestly sought to him for it as we shall find Deut. 3. 25. I pray thee let me go ouer and see the good Land that is beyond Iordan that goodly mountaine of Lebanon But the Lord was angry with me saith he for your sakes and would not heare me And the Lord said vnto me Let it suffice thee speake no more to me of this matter The last example is Zachary a man iust before God when the Lord had promised him by his Angell that his wife Elizabeth should beare him a sonne Luke 1. 13. Zachary did but doubt and make a question of the matter and said vnto the Angell whereby shall I know this for I am an old man and my wife is of great age Luke 1. 18. But see how sharply God punished his seruant Zachary for this Though he were a Priest and such a one as whose tongue God might haue had more vse of than of many others yet was he smitten dumbe for this and so remained full forty weeks Luke 1. 20. Behold saith the Angell thou shalt be dumbe till the day that these things be done because thou belieuedst not my words The Reasons of this Doctrine are two As there is nothing wherein we so much giue glory to God as when we belieue and giue credit to his Word so there is nothing wherein we do so much derogate from Gods honour and rob him of his glory as when we refuse to giue credit to his Word When we belieue whatsoeuer the Lord hath spoken we do thereby giue him the glory of his truth his power his iustice his goodnesse Iohn 3. 33. He that hath receiued his testimony hath sealed that God is true So the Apostle saith of Abraham that when he doubted not of the promise of God through vnbeliefe but was strengthened in the faith he gaue glory to God Rom. 4. 20. On the other side he that cannot giue credit to Gods Word dishonoureth him in the highest degree 1 Iohn 5. 10. He that belieueth not God hath made him a lyar and what greater disgrace can ye put vpon any man of worth than to giue him the lye The second Reason of the Doctrine is this Because Infidelity as it was the first sinne whereby Sathan got entrance into the heart of man and drew him from God Gen. 3. 4. so is it still the root and mother of all other sinnes Heb. 3. 12. The euill heart is called the heart of Vnbeliefe there it begins that is the first thing that corrupteth the heart As faith is the root and fountaine of all other graces that is it that purifieth the heart Act. 15. 9. If we belieue his Word we cannot choose but loue him feare him obey him and put our trust in him So on the other side Infidelity is the fountaine of all vngraciousnesse and when once men begin to entertaine a doubting of the truth of any thing God hath reuealed in his Word then begins their heart to be poysoned and corrupted then begin they to depart from the liuing God and fall from his feare and loue and obedience Let vs now come to the Vse of this Doctrine and we shall find it serueth first for exhortation secondly for reproofe thirdly for comfort First seeing no sinne offends God so much as infidelity no sinne is such a barre to all Gods mercies no sinne hath that force to poyson and corrupt the heart we are therefore all of vs to hearken to the exhortation Take heed brethren lest there be in any of you an euill heart of vnbeliefe Heb. 3. 12. Take heed of entertaining the least doubt of any truth that God hath clearely reuealed to thee out of the Word And because first we are all by nature full of infidelity as appeares by this that Christ so often checks his elect Disciples for this Matth. 6. 30. O ye of little Faith And secondly proportionable to the measure of faith will our feare and loue and obedience and comfort be Striue therefore by all good meanes to obtaine an vndoubted certainty of the truth of Gods Word and to confirme thy heart against all doubts and infidelity And foure principall means I find that we are directed to in this case 1 The consideration of the testimony which the Lord himselfe hath giuen of the vndoubted certaintie of his holy Word Matth. 5. 18. Truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all things be fulfilled Yea it is a notable thing to obserue how precise God hath been in this point that as it is said of Samuel 1 Sam. 3.
19. That God let none of his words fall to the ground So hath he shewed himselfe carefull of the words and writings of all the rest of the Prophets yea of the least iot and title of them that it might not fall to the ground but be fulfilled Matth. 〈◊〉 18. When the Holy Ghost will giue a reason why Christs parents fled with him into Egypt rather than into any other place Mat. 2. 15. And why after his returne he was brought vp at Nazaret rather than in any other place Matth. 2. 23. Why at his death the soldiers cast lots for his garments Matth. 27. 35. Why when he was crucified the vngracious soldiers brake not his legs according to the custome but one of them with a speare pierced his side Iohn 19. 36 37. This is onely giuen for the reason of all that it might be fulfilled which was spoken by the mouth of the Prophets that the Scripture might be fulfilled Now consider with thy selfe that these things were but iots and titles in the Writings of the Prophets and therefore if God were so carefull to see these small things fulfilled how much more will he be of the weightier matters of the Law that concerne mercy and iudgement and fidelity Mat. 23. 23. 2 The diligent and conscionable vse of Gods ordinance in the Ministry of his Word and Sacraments For as Faith comes by hearing Rom. 10. 17. so the constant vse of it is appointed of God to this end to bring men into certainty in the matters of their Faith Ephes. 4. 14. That we henceforth be no more children wauering and caried about with euery blast of Doctrine 3 Feruent and hearty prayer when our Sauiour had taught his Disciples a truth that to flesh and bloud seemes most incredible namely that we are bound to forgiue our brother vpon his repentance though he wrong vs neuer so oft They said vnto the Lord increase our faith Luke 17. 5. For no man can be vndoubtedly assured of the truth of Gods Word without the reuelation of the Spirit Flesh and bloud hath not reuealed this vnto thee but my father which is in heauen Matth. 16. 17. Yea it is a mighty work of God Paul cals it Ephes. 1. 19. the exceeding greatnesse of his power towards vs that belieue according to the working of his mighty power 4 An honest heart and care to please God Mar. 1. 15. Repent and belieue the Gospell Ioh. 7. 17. If any man shall do his will he shall know of that Doctrine whether it be of God or whether I speake of my selfe The second vse is for reproofe and to discouer the wretched estate of all vnbelieuers First if they had no other sinne yet this is enough to make their state miserable Secondly how ciuill soeuer they seem in shew doubtlesse they are as painted sepulchers for their heart must needs be corrupt and naught Thirdly neither the power of Christs merits nor the infinitenesse of Gods mercy can profit them but the knowledge they haue of the sufficiency of Christs merit and the infinitenesse of Gods mercy will but increase their misery as in the case of that Prince in 2 King 7. 2. Behold thou shalt see it with thine eyes but shalt not eat thereof And surely this is the case of most men euen of such as liue in the Church and professe the truth That that is said of the time when Christ shall come to iudgement may be said of these times When the Sonne of man commeth shall he find faith on the earth Luke 18. 8. This appeares by three apparent signes First the contempt of the word of exhortation in the Ministry of Gods seruants which if they belieued the Word they would giue credit vnto Belieue in the Lord your God so shall you be established belieue his Prophets so shall ye prosper 2 Chro. 20. 20. The people belieued the Lord and his seruant Moses Exod. 14. 31. Obiect You cannot agree among your selues and how should we giue credit to you Answ. In matters the knowledge whereof is necessary to saluation we all agree against thee and such as thou art we all agree Thou art conuinced of vs all thou art iudged of vs all 1 Cor. 14. 24. Secondly the truths they seeme to haue receiued with greatest assurance yet are they glad to heare ought obiected against them whereas the contrary is in them that belieue when occasion of doubting was giuen vnto the two Disciples that went towards Emaus that that which they had belieued concerning Christ was not true it made their hearts sad Luke 24. 17. Thirdly their hearts and liues are vtterly vnreformed which were not possible if they had true Faith Lecture the ninetieth Iune 18. 1611. IOHN IIII. XLVIII IT followes that we now proceed to the three other points that I told you are to be obserued in this Verse And first in that our Sauiour charging them with infidelity doth not say simply they would not belieue but saith that vnlesse they see signes and wonders they would not belieue therefore they had not Faith This Doctrine ariseth That true Faith is grounded vpon the Word of God and is able to giue credit to the Word though it see nothing else to confirme it They that cannot belieue except they see haue no true Faith Before I confirme this Doctrine I will explaine it in foure points 1 True it is that the Lord is wont by his works to giue testimony to his Word and to confirme it yea all the mighty works that God worketh in his Church are done to that end to ratifie his Word and to gaine credit vnto it Marke 16. â—…0 God confirmed the Word with signes that followed And Acts 14. 3. God gaue testimony to the Word of his grace and caused signes and wonders to be done by their hands Surely the Lord would not doe this vnlesse he saw it needfull and if he see it needfull why then doth he blame the Iewes here for desiring this And to this purpose it is that though the Lord haue appointed the day of generall resurrection to be the day of iudgement Acts 17. 31. Yet is there neuer a curse that he hath in his Word denounced against the wicked nor blessing he hath promised to the godly but in euery age and in euery place he hath made it good vpon some that men may sensibly see his Word confirmed vnto them by his works Psal. 7. 11. God iudgeth the righteous and him that contemneth God euery day In which respect it is said Psal. 107. 42. The righteous shall see it and reioyce and all iniquity shall stop her mouth 2 It cannot be denied but the heart of man may be notably prepared to the Faith before his conuersion by many things which he may see so the miracles which the Iewes saw Christ worke were notable preparatiues vnto them and made them much more willing to heare and receiue his Doctrine than otherwise they would haue been Of this we haue
went his way Secondly the meanes whereby this faith that was begun in him was confirmed and increased in Verse 51 52. and part of 53. Thirdly the confirmation and stablishment which he receiued in his faith by these means and the fruit whereby he declared it in the latter end of the 53 Verse Now for the first it is said that the man belieued the word that Iesus had spoken vnto him and to declare that he did so indeed he gaue ouer importuning him any more and went his way It may seeme somewhat strange if we mark it well to see so great and sudden a change wrought in this great man Euen now he was of that mind that he would not belieue vnlesse he might see signes and wonders now he belieues Christs bare word though he did see nothing at all done Before he thought Christ could do his sonne no good vnlesse he would go downe to him to see him and pray ouer him or touch him and vse some solemne ceremony about him now he belieueth his sonne is recouered though Christ did none of all these but onely spake the word And if we enquire into the causes of it we shall find them to be principally two the first in the Lord the other in himselfe First the Lords gracious pleasure was the cause of this who worketh mans conuersion when and by what means it pleaseth him Ioh. 3. 8. The wind bloweth where it listeth and who had appointed this to be the time of this Noblemans conuersion and this word of Christ to be the means whereby it should be wrought This should make vs carefull to be constant hearers of the Word For first some point of great importance may be taught in one Sermon which haply we shall not heare againe in an hundred Secondly though at all times Gods Elect may profit by their hearing yet hath God his times and moments determined with himselfe wherein he will work with his Word more mightily than at other times And who can tell which is the Sermon that God hath appointed to do him most good by We should therfore frequent Sermons as good husbands do their faires and markets and prouident Merchants the times of the Royall Exchange that no opportunity of a good bargaine may escape them Secondly his heart was well prepared to receiue good by Christ both by that hand of God that was vpon him in the sicknesse of his sonne and also by that reuerend and good opinion he had conceiued of Christ by that that he had heard or seene of him before he esteemed him to be a great Prophet one that was able and willing to do him good And this reuerend opinion he had conceiued of him made him willing as great as he was to come himselfe to him so great a way Now by these meanes his heart was much better prepared and made fit to giue credit vnto that that Christ should say vnto him than otherwise it would haue been From this first point then we haue this Doctrine to learne That It is a matter of great vse and necessity for our profiting by the Word to come to it with a heart that is rightly prepared The man that brings to the Word a prepared heart shall receiue more good by once hearing of it than another shall do at many times True it is that many a man hath receiued some good by the Word felt himself much moued by it that yet hath come to it without a due preparation as not only Agrippa that was almost caught Act. 26. 28. but euen Foelix also Pauls ministry wrought mightily vpon his heart it made him to quake and tremble Act. 24. 26. and Herod though doubtles his heart was neuer well prepared when he came to heare Iohn yet can it not be denied but he receiued much good by hearing him he heard him gladly and reformed his life in many things by hearing of him Mar. 6. 20. Yea many haue felt a diuine power in the Ministry of the Word as haue come to it with very bad hearts such were those officers that were sent to apprehend our Sauiour Iohn 7. 46. Yea sometimes God hath so farre forth glorified his power in this his owne ordinance as he hath wrought thereby euen the effectuall conuersion of some that haue come to it without all good preparation of heart as the Athenians which heard Paul Act. 17. first with what hearts they came to heare him it is plaine Ver. 18. Some said what will this babler say and the best of them heard him onely out of a desire to heare newes Vers. 21. and yet see how God wrought by that Sermon in the hearts of sundry of them Vers. 34. Howbeit certaine men claue to Paul and belieued among whom also was Denis Areopagita and a woman named Damaris and other with them And vpon these experiments it were much to be wished that all men euen the wickedest would be brought to heare yea though they came but by occasion or as intending some other thing yea though they came euen with an euill intent to carp or to mock yet I would they would come Possibly they might be caught though they came euen with such hearts Yea it were to be wished that such as can by no other meanes be drawne to heare might euen be compelled and forced to it by Authority Iosiah is commended for this 2 Chro. 34. 33. That he compelled all that were found in Israel to serue the Lord and if you looke into Ieremy and others that prophecied in Iosiahs time you shall find there was many a notorious lewd man in Israel in those dayes And if there be any part of Gods seruice that men may and ought to be compelled vnto certainly it is rather this than any other therefore euen the excommunicate persons by the ancient Canons of the Church were allowed to come to the Sermon It is therefore a great errour in any to imagine that it is to no purpose to vrge such and such to come to Church because they think they are either so sottish or so lewd that they can receiue no good by comming and therefore it matters not whether they come or no. But though all this be so as you haue heard yet first this is a singular helpe and furtherance to our profiting by the Word to come to it with a prepared heart secondly and where God meanes his Word shall prosper to worke sauing grace there he prepares the hearts of men to receiue it thirdly neither doth it ordinarily preuaile to worke true faith and sound conuersion but in a prepared heart The former examples are very rare Marke this therefore in the course God hath beene wont to keepe in the conuersion of men either by his miracles and strange works or by his corrections or by the terrours of the Law he hath been wont to fit the hearts of his elect to receiue the Gospell Acts 5. 14. The number of them that belieued in the Lord both of men
confirmed and increased in these words I haue now read vnto you Thirdly the confirmation and stablishment which he receiued in his faith by these meanes and the fruit whereby he declared it in the latter end of the 53 Uerse The first of these three points we finished the last day it remaineth now we come vnto the second namely vnto the meanes whereby the faith that was begun in him was confirmed and increased Now in these words two principall things are to be considered First his seruants meeting of him and bringing him word of his sonnes recouery Verse 51. Secondly the enquiry he made of them concerning the iust time of his sonnes recouery and the satisfaction that he receiued therein Uerse 52 53. For the first it is worthy to be obserued here what care these seruants had of the comfort of their Master first they knew how much the sicknesse and danger of his sonne did disquiet and trouble him Secondly they knew that he was gone to Cana vnto Christ to seeke helpe for him Thirdly so soon therfore as they perceiued that the child was recouered they come to tell him that they might ease him of his griefe and comfort him and would not let him abide in his griefe till he might come home and see his sonne recouered but they come to bring him the newes of it Fourthly there comes not one seruant onely to bring him this newes but sundry of them each of them being vnwilling as it should seeme to be ouer-gone by another in this duty to their Master Fifthly yea they shewed great care not to deceiue their Master with false newes and therefore they did not come forth so soone as they perceiued the child began to mend for it is said they met not with their Master till the day after the child began to amend and Cana being but fiue miles or thereabout from Capernaum and the child beginning to mend about one of the clocke in the after-noone they might haue beene with him the same day if they had come forth presently but they would be well assured that he did mend indeed and therefore they taried a while that they might haue some proofe of his amendment before they went and thereupon they come and tell their Master confidently Thy sonne liueth that is he is recouered and past the danger of this his sicknesse The seuer hath left him as Verse 52. The Doctrine that we are to learne from the example of these seruants is this That it is the duty of euery seruant to loue his Master to desire and seeke the comfort of his Master This Doctrine concerning the duty of seruants peraduenture will seeme to many not very profitable or fit to be stood vpon But I would haue such to consider First that my Text drawes me to it and I must not seeke matter but take such as my Text giues me direct occasion to speake of Secondly that this is a Doctrine very necessary to be taught sometimes Obserue I pray you in the Epistles of the Apostles how oft this point is taught and with what earnestnesse it is vrged Ephes. 6. Colos. 3. 1 Tim. 6. Tit. 2. 1 Peter 2. And marke how the Apostle concludes it 1 Tim. 6. 2. These things teach and exhort And Tit. 2. 15. These things speake and exhort and rebuke with all authority I will therefore handle this point as briefly and profitably as I can so as not seruants only but all you that heare me may receiue some benefit and edification by it This is then the Doctrine That euery seruant is bound to loue his Master to desire and seek the comfort of his Master And that which you shall heare me speake concerning the duty that the seruant owes to the Master you must vnderstand to be meant as well of the duty that the seruant owes to the Mistris For there is the like reason for both and thus runs the Commandement whereby all inferiours are taught their duty to their superiours Exod. 20. 12. Honour thy Father and thy Mother that is the superiour of either sexe Say a seruant should be neuer so true vnto his Master neuer so diligent neuer so profitable yet if he loue not his Master if he desire not by all the meanes he can to procure the comfort of his Master he hath not discharged his duty before God We haue here in the Text an example of seruants that yet were not conuerted to the Faith and it should be a foule shame for seruants that professe the Gospell to go behind them in this duty to their Masters But I will giue you examples also of such seruants as no Christian seruant of what degree soeuer can disdaine to propound to himself for his imitation The one is Eleazar Abrahams seruant and steward of his house of whose loue to his Master and care to procure his Masters comfort we shall read Gen. 24. He saw what a trouble it was to Abraham when he was old for feare his sonne Isaac should take a wife of the Canaanites and what a comfort it would be to him if he might see him matched with one of his owne kindred See the maruellous loue of this man to his Master and care he had of his comfort First in the diligence he shewed in the businesse Ver. 33. When he was come to Labans house they set meat before him but he would not eat till he had done his Masters businesse And so soone as he had obtained his suit and done his businesse though his entertainment were very good he would not be stayed one day longer but would needs returne to his Master with all speed as you shall find Ver. 54 56. because he knew well what a comfort it would be to his Master when he had vnderstood how he had sped Secondly you shall obserue his loue to his Master in the ioy he took in that good successe God had giuen him in his businesse not so much in respect of himselfe or any reward he looked to receiue for his good seruice but euen for his Masters sake because he knew how great a comfort it would be to his Master See this Ver. 26 27. when he perceiued that God had brought him directly and safely to Bethuels house The man bowed himselfe and worshipped the Lord and said Blessed be the Lord God of my Master Abraham which hath not with-drawne his mercy and truth from my Master See still all his respect was to his Master A good seruant will reioyce in his Masters comfort as much as in his owne it will do him good to see his Master prosper The other example is Nehemia who was Cup-bearer or Taster to the greatest Emperour that was then in the world and he professeth of himselfe Neh. 2. 1. That he had neuer been wont to be sad in the presence of his Master Why was that vnlawfull No doubtlesse it well beseemes a Christian to be sad sometimes Sorrow is better than laughter for by the sadnesse of the
in this obedience only the Lord thy God bee with thee as hee was with Moses Iosh. 1. 17. This will gaine thee reuerence euen with a most wicked man as it did to Iohn Baptist from Herod himselfe Mar. 6. 20. yea with thine enemy when a mans waies please the Lord euen his enemies shall bee at peace with him Pro. 16. 7. how much more with thine owne seruant Lecture the hundred and eighth Nouember 12. 1611. IOHN IIII. LII LIII IT followeth now that we proceed vnto the second point which is contained in the words I haue now read vnto you namely the enquiry which this Ruler made of his seruants touching the iust time of the recouery of his sonne and the satisfaction that he receiued therein Where it is to be obserued that this Ruler of whom it was said before that he beleeued the word that Iesus had said doth now enquire of the truth of that which Iesus had said For the reason that moued him to aske of his seruants the iust houre when his sonne began to amend was because he would know whether that were true which Christ had said whether he began to amend at that time when Christ said he began to amend whether the cure were done by vertue of Christs word yea or no and it appeares by the blessing that followed that this he did was well done and acceptable vnto God The Doctrine then we haue to learne here is this That it is not vnlawfull nor against faith but a good signe of faith and grace for a Christian to examine and make triall of the truth of Gods Word Two proofes there are of this Doctrine in the Text first this Ruler here after he had beleeued doth both enquire and moue questions concerning that which Christ had said vnto him and secondly he is carefull to obserue how Christ in deed and effect did make that good which he had spoken vnto him Obiect Why but may some say what need he to haue made any question or sought any confirmation of that which Christ had said if he had indeed beleeued his word as it is said he did That honour is due to Gods Word as we are to rest in it to giue absolute credit vnto it and make no question of it though it seeme neuer so contrary to sense or reason When God had told Abraham he should haue a son by Sarah in whom he should be the father of many Nations it is said Rom. 4. 18. That he aboue hope beleeued vnder hope according to that that was spoken to him And in so doing it is said vers 20. he gaue glory to God And so did Noah in a matter that was most vnlikely and that was not to fall out of an hundred and twenty yeares after By faith Noah being warned of God of things not seene as yet moued with feare prepared the Arke to the sauing of his house Heb. 11. 7. And on the contrary side God hath been angry with men for doubting of that which he hath spoken and hath punished them for it as he did Zacharias Luk. 1. 18. 20. An. I answer to make question of any thing God hath spoken as doubting of it is a sin but to moue questions concerning that which God hath spoken out of a desire to be further confirmed in our faith is a thing most acceptable vnto God Foure notable examples we haue for this When God had promised to Abraham that he would giue him the land of Canaan to inherit Abraham askes him this question Gen. 15. 8. O Lord God whereby shall I know that I shall inherit it And yet before it is said ver 6. He beleeued and that was counted to him for righteousnesse So Gideon after God had said vnto him that he should be the deliuerer of Israel from the Midianites and he be belieued also as it is plaine Iudges 6. 34. yet he desires still a further confirmation verse 37. and yet another verse 39. and God was neuer a whit offended with him for it So Hezechia after he had receiued Gods Word and promise for his recouery and he belieued yet 〈◊〉 Kin. 20. 8. he desires to be further confirmed in it What shall be the signe that the Lord will heale me The last example is the blessed Virgin Luke 1. who though she beleeued verse 45. yet makes a question and doubt verse 34. How shall this be seeing I know not man We see therfore for the first proofe that it is not vnlawfull to moue some questions of Gods Word so it be out of a desire to be further confirmed in the truth And for the second Christians may and should obserue carefully how God makes good his Word and fulfils in his workes that which he hath said in his Word In this respect we haue those Commandements oft giuen vs to obserue his works of mercy to the godly Psal. 107. 43. Who is wise that he may obserue these things he shall vnderstand the louing kindnesse of the Lord and his workes of iudgement on the wicked Psal. 66. 5. Come and behold the workes of God hee is terrible in his doings to the sons of men and generally of both Psal. 111. 2. The workes of the Lord are great and ought to be sought out of them that loue them And on the contrary side it is noted for a sin that much prouokes God when men neuer obserue the workes of God to see how by them he makes good whatsoeuer he hath said in his Word Psal. 28. 5. They regard not the workes of the Lord nor the operation of his hands therefore breake them downe and build them not vp The Reasons of the Doctrine are two principally first euery Christian euen the best had neede to be further confirmed in his faith and better assured of the truth of Gods Word Paul saith of the Thessalonians that there was some thing lacking in their faith 1. Thess. 3. 10. How much more would we find it so specially if we should be brought to triall yea that man certainely hath no faith that feeles no weaknesse of faith nor need to grow For not only the man whose childe had a dumb spirit Mar. 9. 24. and the Apostles Luke 17. 5. but euen Paul when he was at the best professeth with great earnestnesse and care to preuent in others that conceit of him that he was not perfect but desired to grow in faith Phil. 3. 12 13. Secondly this course that the Ruler heere tooke this questioning and inquiring but specially this obseruing of the workes of God is a singular meanes to increase and confirme vs in the faith Psal. 92. 4. Thou Lord saith Dauid hast made me glad by thy workes and I will reioyce in the workes of thy hands For this experimentall knowledge is the most certaine of all other Psal. 48. 8. As we haue heard so haue we seene in the Citie of the Lord of Hosts in the City of our God God will establish it for euer Iob 42.
edifying which is in faith 1. Tim. 1. 4. 2. You must moue them with a desire and purpose to be resolued and to yeeld to the truth when it is reuealed vnto you not like Ahab who enquired of many of his Prophets whether he ought to goe vp to Ramoth Gilead but was resolued 〈◊〉 â—…nd say they what they list what he woâ—… do 2. Chro. 18. 5. or tâ—…e womâ—…â—…ntioned which will neuer be resoâ—… or setled euer learning 〈◊〉 neâ—… able to come to the knowledge of the trâ—… 〈◊〉 â—…m 3. 7. Of such Questionists it is said Mar. 8. 12. Christ sighed deeply in 〈◊〉 â—…t and said Why doth this generation seeke a signe 3. You must moue questions and talke of religâ—… 〈◊〉 great reuerence not profanely in a merry and iesting vain 2. Tim. 2. 〈◊〉 Stay profane and vaine bablings for they encrease vnto more vngodlinesse 4. Questions of religion must not be handled in â—…on in heate of contention as when men seeke their owne praise and to get the victory one of another The Apostle 1. Tim. 6. 4. condemnes questions and strife of words whereof comes enuie strife railing and euill surmising The second Vse of the Doctrine is to exhort vs to vse this meanes also for the confirmation of our Faith euen the obseruing of Gods works and the experiments we may therein finde of the truth of his holy Word It is good for vs to this end to obserue Gods dealing toward others See what a notable vse the Lord saith he knew Abraham would make of his iudgement on Sodome I know him that he will command his children and his houshold after him and they shall keepe the way of the Lord to do iustice and iudgement Gen. 18. 19. But specially it is good to obserue how God hath made good and confirmed his Word to thee euen in thine owne experience 1. His promises by blessing thee while thou hast walked carefully and conscionably before him answering thy prayers c. To this purpose belongs that exhortation Psal. 34. 8. O taste and see that the Lord is good Labour to be able to say as Psal. 119. 56. This I had because I kept thy precepts and verse 65. Thou hast dealt well with thy seruant according vnto thy word 2. His threats by crossing and correcting thee when thou hast swerued from his waies that thou maist also be able to say as Psal. 119. 71. It is good for me that I haue beene afflicted that I might learne thy statutes 3. Generally the truth of euery part of his word that thou maist as Rom. 12. 2. Proue what is that good that acceptable and perfect will of God and say of it from thine owne experience as Psal. 19. 10. that it is more to be desired than gold â—…ea than much fine gold sweeter also than hony and the hony combe What man is there that might not oft obserue some such experiments in himselfe And how great is the benefit we might reape by obseruing them FINIS Mar. 1. 14. Ver. 1. Ver 3. Luke 3. 1. Mat. 10. 5 6. Mat. 15. 34. Luk. 9. 52. Ver. 4. Ver. 6. Ver. 7. Ver. 8. Doct. 1. Reason 1. 2. 3. 4. Vse Doct. 2. Ob. 1. Answ. Ob. 2. Answ. Ob. 3. Answ. Ob. 4. Answ. Reason 1. 2. 3. Use 1. 2. Doct. 3. Reason 1. 2. 3. Use 1. 2. 3. Obiect Answ. Doct. 4. 2. Vse 1 2 3 Reason Use 1. Application 2. Application Vse 3. Application Doct. 6. Reason 1. 2. Application 2 3. Doct. 1. Reason 1. 2. Vse 3. Doct. 2. Use 1. Remedies against our distrust in God when means are wanting 2. 3. 2. Obiect Answ. Doct. 3. Reason Use 1. 2. 3. Doct. 1. Reason Use. Doct. 2. Reason 1. 2. Vse Doct. 3. Obiect 1. Answ. Obiect 2. Answ. 〈◊〉 Reason Vse 1. 2. 3. 4. Doct. 4. 1. 2. 3. 4. Reason 1. 2. 3. 3. Doct. Obiect Answ. 2. Use 1. 2. Doct. 1. Reason Obiect Answ. Use. 1. 2. Doct. 2. Reason 1. 2. Vse 2. Doct. Reason Vse 1. 1. Resp. Preser 1. 2 Preseru 1. 1. 2. 3. Answ. 1. 2. 3. 4. 5. Doct. 4. 1. 2. 3. 4. Reason Vse 1. 2. 3. 1. 2. Doct. 1. Reason 1. 2. Use. Doct. 2. Reason Use. 1. 1. 2. 3. Vse Quest. 1. Quest. 2. Quest. 3. Quest. 4. Quest. 5. Doct. 3. Reason Vse 2. Doct. 4. Reason 1. 2. 3. 4. Vse 2. 3. 4. 5. Use 2. Lect. 26. 1. 2. 3. 1. 2. 3. 1. 2. 3. 3. Doct. 5. Reason Use 1. 2. Doct. 6. Reason Use 1. Doct. 1. Reas. 1. Reas. 2. Use 1. 2. 3. Doct. 2. Reason 1. 2. 3. 4. Use 1. 1. 2. 3. 4. Use 3. Quest. Answ. Doct. 3. Reason 1. 2. Use 1. 2. Applica Use 2. Doct. 4. Reason 1. Vse Doct. 1. Reason 1. Vse Use 1. 2. Doct. 6. Quest. 1. Answ. Quest. 2. Answ. Quest. 3. Answ. Reason 1. 2. 3. Use 1. Obiect 1. Answ. Obiect 2. Answ. Use 2. Use 3. Doct. 7. Reason Use 1. Vse 2. Use 3. Vse 4. Doct. 1. Reas. 1. Reas. 2. Vse Doct. 2. Quest. 1. Answ. Quest. 2. 2. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Obiect Answ. Obiect Answ. Quest. 6. Answ. Reas. 1. Obiect Answ. Reas. 2. Obiect Answ. Use 2. 2. 3. Quest. 1. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Doct. 1. Reasons 1. 2. Use 1. 2. Doct. 2. Obiect 1. Answ. Reas. 1. 2. 3. Use. 2. 3. Doctrine Reas. 1. 2. 3. Vse 1. Obiect Answ. Obiect Answ. Use 2. Use 3. Doct. 1. Reas. 1. 2. Use 1. Doct. 2. Reas. 1. 3. Use 1. 〈◊〉 Doct. 3. Reas. 1. Reas. 2. Vse 1. Vse 2. Doct. 4. Reas. 1. Reas. 2. Reas. 3. Use 1. Vse 2. Doct. 1. Reasons Use 1. Use 2. Use 3. Reason Use 1. Obiect Answ. Vse 2. Doct. 3. Reasons Use 1. Use 2. Vse 3. Doct. 2. Doct. Reason Use 1. 2. 3. 4. Doct. 〈◊〉 Reasons Vse 3. Obseru Doct. 2. Reason 1. 2. 3. Vse 1. 2. 1. Prop. 2. Prop. Use 〈◊〉 2. Use 1. 2. See Lect. 54. CautioÌ„s Lect. 54. 2. 3. 4. Use 1. 5. Use. 6. Use 1. 2. Doct. 〈◊〉 Reason Use 1. 2. 3. 4. Doct. 2. Reason Vse 2. Doct. 3. Reasons Vse 1. 2. Doct. 4. Reasons Lect. 28. Vse Doct. 5. Reasons Vse Use for Ministers Reason Doct. 1. Reasons Use. Doct. 2. Reasons Vse 1. 2. 1. Exhortation 2. Reproofe Doct. 3. Reas. 1. Vse Doct. Use 1. Doct. 1. Reason Vse 2. Quest. 1. Quest. 2. 2. 3. Doct. 1. Doct. 2. Reas. 1. Reas. 2. Reas. 3. Vse 1. 2. 3. 5. Vse 2. Vse 3. Reason Use 1. Vse 2. Doct. Reason Vse Quest. Answ. Doct. 1. Reas. 1. 2. 3. Application 2. 1. 2. 3. 4. Doct. 2. Reason 1. 2. 3. 4. Use. 1. 2. 4. Doct. 3. Reason Doct. 4. Reason Use 1. Doct. 5. Reas. 1. Vse 2. Doct. 1. Reas. Vse 2. 1. 2. 3. Doct. 2. Vse 1. 2. 3. Doct. 3. Reason Meanes to attaine to patience 1. 2. 3. 4. 5. 6. Use 2. Application 2. 3. 4. 5. 6. Doct. 1. Reason 1. 2. 3. Vse 1. Vse 2. Doct. 2. Reas. 1. Vse Use 2. Application Doct. 3. Vse 2. 3. Doct. 4. Reason Vse 1. 2. 3. Doct. 5. Reason Vse 1. 3. Use 2. Obiect Answ. Use 3. 1. 2. 3. Doct. 1. Vse 1. 1. Obiect Answ. Application 2. Application 3. Application 1. 2. 3. 4. 2. 3. 4. 5. Doct. 1. Reason 1. 2. 3. Vse 1. 2. 3. Doct. 3. Reas. 1. 2. Use. 1. 3. 1. 2. 3. Knowledge Repentance 3. ObedieÌ„se 1. 2. 3. Note 1. Note 3. 1. 2. Note 4. Obiect 1. Answ. Obiect 2. Answ. Doct. 1. Reas. 1. Vse 1. Vse 2. 1. 2. 3. 4. 5. 6. Doct. 1. Reason 1 2. 3. 4. 5. Vse 1. Use 2. Doct. 2. Reas. 1. 2. Vse 1. Vse 2.
CVIII LECTVRES UPON THE FOVRTH OF IOHN PREACHED At ASHEY-DELAZOVCH in Leicester-shire By that Late Faithfull and Worthy Minister of Iesus Christ. ARTHVR HILDERSAM The second Edition corrected and much enlarged by the Author 2. Tim. 3. ver 16 17. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse That the man of God may be perfect thorowly furnished vnto euery good worke LONDON Printed by George Miller for Edward Brewster and are to be sold in Pauls Church-yard at the signe of the Bible MDCXXXII TO THE RIGHT HONORABLE HENRIE EARLE OF HVNTINGDON LORD HASTINGS HVNGERFORD BOTTREAVX MOLINS and MOYLES Lord Lieutenant of the Counties of LEICESTER and RVFLAND my very singular good LORD RIGHT HONOVRABLE THese Lectures which I haue for so many yeares kept by me and refused to let them see the light as iudging them both vnworthy in themselues to be brought into publike view and altogether needlesse also though they had beene much better in an age that doth so abound with all variety of excellent gifts both for preaching and writing I am now at length though the importunity of sundry that thinke better of them then my selfe could euer doe enforced to giue way that they may be published And this I haue done the more willingly that I might haue opportunity by this Dedication of them to giue publike testimony vnto the world of my duty and thankefulnesse vnto your Honour and vnto your Noble House vnto whom next vnder God I doe owe whatsoeuer poore abilities he hath beene pleased to giue vnto me for the seruice of his Church For as that noble Vncle of yours whom his wisedome and seruiceablenesse to his Prince and Country euen with the great neglect of his owne estate and family and specially his zealous care to promote the Gospell of Christ did make much more honourable then the noblenesse of this great birth could possibly doe did first maintaine me in the Vniuersity and after brought me to the exercise of my ministry in this place so haue I beene by the fauour and bounty of your noble Grandfather and of your Honour continued here now more then forty yeares And vnto your honour especially aboue all other men is thankes due for whatsoeuer benefit may redound to the Church by these Lectures because of that incouragement I did receiue from your Lordship in the preaching of them not only by your honourable beneficence in maintaining of me and confirming that vnto me which by the bounty of your noble Ancestors I did enioy but by that worthy example also you gaue vnto all my Auditory in your constant and diligent frequenting of them Which as you would neuer haue done if you had not liked them well or if you had heard any thing taught in them that did disagree with the Doctrine of our Church or that had any way tended vnto schisme or faction so haue you made me the more bold euen in this respect humbly to commend the patronage of them vnto your Honour Now the Lord of Lords who hath already made you truly honourable not by your Progenitors onely but by many noble endowments bestowed vpon your selfe and hath promised also to honour them that honour him continue and multiply all his graces and blessings vpon your Lordship and vpon your family to the increase of your present and euerlasting comfort through IESVS CHRIST So prayeth still Ashby-Delazouch Iune the first 16◅8 Your Honours to all duty and seruice euer most obliged ARTHVR HILDERSAM TO THE GODLY READER WHETHER MINISTER OR PRIVATE CHRISTIAN THis Booke which now at the length the good hand of God hath put into thy hand to reade deserueth a name in this kinde of writing to speake freely and at once what I truly iudge like one of the chiefe of Dauids Worthies not amongst the thirty but amongst the first three In reading most of the best Bookes extant the studious Reader is wont to select and transcribe the pith of such Notes as stand like Lights or Goades or Nailes in the body of the discourse and in the Spirit of the Writer But in this Booke to tell you what I find I find such variety of choice matter running throughout euery Veine of each discourse herein handled and carried along with such strength of sound and deepe Iudgement and with such Life and Power of an heauenly Spirit and withall expressed in such pithy and pregnant words of wisdome that I knew not what to select and what to omit vnlesse I should haue transcribed the whole Booke In the Authors manner of handling this Scripture Ministers shall obserue a double excellency i. e. An exemplary Patterne of Preaching in the euidence of the Spirit The euidence of the Spirit is shewen in discouering the hidden Treasures of the Graces of the Spirit partly breathing in the Scriptures which he either handleth of purpose or alledgeth occasionally partly flowing out of the abundance of the good treasure of his owne heart Both which manifested to the conscience of the Hearer do shine like a light in a darke place and do discouer both God to the Soule and the Soule in his owne feeling vnto God so that the Soule discerning the presence and Power of God is ready to cry out like Iacob Doubtlesse God is in this place this is no other but the Word of Life this is the gate of heauen Againe Ministers may further obserue in this Treatise an exemplary Patterne of reading and studying the Scriptures so as thereby to make a man of God perfect to euery worke of his Ministry For this Treatise euidenceth that this Author in reading the Scriptures hath so diligently pondered and searched out the true sence of the Holy Ghost and hath so wisely digested the knowledge and wisdome of the Scriptures to the clearing of euery Common-place and Doctrine of Religion that whether he speake to Explication or Application of any Text He fitly and fully amplifieth and presseth all from Scripture-grounds that you may at once both adore the perfection of God in the Scriptures making the Man of God perfect vnto euery good work and may also admire the dexterity and skill of a Scribe taught vnto the kingdome of God and bringing out of his treasure things both new and old When Schollers furnish themselues with store of other writers besides the Scriptures and being little conuersant in the Scriptures doe draw the Scriptures to the Authors whom they most affect and not their A◅thors to the Scriptures their Diuinity prooueth but Humanity and their Ministry speaketh to the braine but not to the conscience of the Hearer But he that diggeth all the Treasures of his knowledge and the grounds of Religion out of the Scriptures and maketh vse of other authors not for ostentatiō of himself nor for the ground of his faith nor for the principall ornament of his Ministry but for the better searching out of the deepe wisedome of the Scriptures such an