his hidden and secret prouidence protecting him and blessing him in a hidden and secret manner Iob 29. 4. And 2. What is it that frees the heart from feare of all dangers surely the knowledge and perswasion of the prouidence of God The Lord reigneth let the earth reioyce Psal. 97. 1. I will both lay me downe in peace and sleepe for thou Lord onely makest me dwell in safetie Psal. 4. 8 and 31. 14 15. I trusted in thee and said thou art my God my times are in thy hand So Luke 13. 31. 33. When the Pharisees came and said to Christ Get thee out and depart hence for Herod will kill thee See how he secures himselfe by the knowledge of his fathers prouidence Goe yee and tell that foxe saith he behold I cast out diuels and doe cures to day and to morrow and the third day I shall be perfected neuerthelesse I must worke to day and to morrow and the day following He knew God in his prouidence had set downe the iust time and moment how long his liberty and life should last and when it should haue an end and that neither Herod nor all the men in the world could alter that time Lecture the seuen and fortieth March 27. 1610. IOHN IIII. XXVII WE heard the last day that these words did offer to our consideration two principall points 1. The time when the Disciples returned from the towne to their master and found him talking with the Woman in these words vpon that came his Disciples 2. How they were affected with it when they came and found him talking with a woman From the first in that the Lord disposed that the Disciples should not onely be all away when this Woman came to the Well but should tarry away so long and not returne till Christ had plainely reuealed himselfe vnto her to be the Messiah we learned the last day that God by his prouidence doth gouerne all things euen the least things that fall out in the world and ordereth them for the good and benefit of his Elect. It remaineth now that we come to the 2. part of this verse and consider how the Disciples were affected with it when they found their master talking with a woman And concerning this 2 things are noted by the Euangelist 1. They maruelled that he talked with a woman 2. Though they did maruell at it and inwardly dislike it somewhat yet no man said What askest thou or why talkest thou with her Now for their maruailing before we can receiue our instruction from it we are to inquire what should be the cause of it Foure things there be whereof euery one may be thought a cause why they maruelled to see him talke with the woman 1. They might maruell to see him talke with a Woman whom they knew to be a Samaritan specially so long and earnestly because of the inueterate strangenesse and alienation of heart that was betweene the Iewes and the Samaritans But that could not be the cause of their maruelling at this time for then the Euangelist would not haue said They maruailed that hee talked with a woman but they maruailed that he talked with that woman or with such a woman 2. They might maruell to see him talke with so wicked a Woman For this was a thing generally distasted among all the Iewes and that which they tooke great offence at to see him shew any kindnesse or familiarity to any infamous person they all murmured saying that he was gone to be guest with a man that is a sinner Luke 19. 7. But that could not be the cause of their maruelling at this time for 1. Her sinne was secret and vnknowne vnto them 2. If that had beene the cause of their maruelling the Euangelist would not haue said They maruelled that he talked with a woman but they maruelled that he talked with that woman or with such a woman 3. They might maruell to see him talke in this manner so long and so familiarly with a woman alone and with such a woman especially as was vnknowne vnto them for this they knew he had not beene wont to doe Our Sauiour though he could not possibly receiue any hurt by it as any other man euen the chastest and holiest man may do and that made Ioseph himselfe to shun it carefully Gen. 39. 10. yet can we not reade that euer he vsed in priuate and secret manner to keepe company with any woman because he would teach vs by his example to shunne not onely all euill but all shew and appearance of euill also Therefore as malicious as the Iewes were and ready to take the least occasion to slander him yet did they neuer obiect any thing against him in this kind But neither could this be the cause of their maruelling at this time for 1. They knew him to be the Son of God and therefore could not entertaine the least suspition of euill against him 2. The place where he talked with her was so open and commonly frequented and it was also at such a time of the day as might well haue freed any man of good report from all suspition in this kind There remaineth onely a fourth and last which I take to be the onely true cause of their maruelling They might maruell to see him talke in this manner with a woman because they knew he was wont to conferre of no matters but onely such as concerned the kingdome of heauen and they in their ignorance and carnall reason thought it a very vnfit thing that he should speake of such matters to a woman they maruelled therefore that he would conferre with a woman Then from this that the Disciples did maruell and that not one or two but all of them to see Christ talke with a woman and maruelled for this cause for that they thought the matters he was wont to speake of were too high and excellent to be communicated to a woman we haue this Doctrine to learne That the basenesse of the persons to whom the Lord is wont to reueale himselfe is a matter of great offence vnto flesh and blood There is scarce any one thing that flesh and blood doth more repine at that more alienateth men from Christ and his Religion then this that he passeth by them that in the eye of the world are more worthy and calleth and reuealeth himselfe to such as are meane and vnworthy persons Brethren yee see your calling that is what manner of persons God is wont to call and to choose out of the world to make his peculiar people that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise c. 1. Cor. 1. 26 27 28. Our Sauiour calls the kingdome of heauen Matth. 13. 44. A hidden Treasure And surely there is nothing hides it more from men and makes them vnable to discerne this treasure then this The truth of this Doctrine we shall the
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
Gods Word Yet because many are of that mind I will in few words endeauour to shew them the danger of this ignorance 1. He that wanteth the knowledge of Gods Word can neither haue true patience nor comfort nor hope in any affliction Rom. 15. 4. Through patience and comfort of the Scripture men come to true hope Experience teacheth this that all ignorant men like to Foelix Act. 24. 25. are apt to tremble when once the conscience is awakened at the very thought of death and iudgement That made Dauid say Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law As if he should say it is a great happinesse for a man that is in affliction to haue vnderstanding and to be instructed by the Lord in the knowledge of his Word 2. He that wanteth the knowledge of Gods Word is still in the power and dominion of Sathan as is plaine by that speech of Christ vnto Paul Act. 26. 18. I send thee saith he to turne them from darknesse to light and from the power of Satan vnto God In which respect also Satan is called Eph. 6. 12. the Ruler of the darknesse of this world Satan leadeth such whither he will 2. Tim. 2. 25. 26. And as the Prouerbe is the blind swalloweth many a flie so certainly such swallow many a great sin without any scruple or remorse for it 3. He that wanteth the knowledge of Gods Word can neuer go to heauen but must needs perish eternally God brings all to heauen by knowledge he wil haue all men to be saued saith the Apostle 1. Tim. 2. 4. and to come vnto the knowledge of the truth God hath said none that want knowledge shall come there My people perish for want of knowledge saith the Lord Hos. 4. 6. Yea God hath sworne it They haue not knowne my wayes saith the Lord Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest But because men haue many figge-leaues to couer their shame in this point and many conceits whereby they blesse themselues against all that may be said against them for their ignorance I will shew you how the Holy Ghost in the Word driues them by all their shifts and thrusts them out of their starting holes 1. One blesseth himselfe in this that though he haue no Scripture-learning yet he is iust in all his dealings with men and leadeth as honest and vnblameable a life as the best Yea but the Scripture saith thou must ioyne to thy vertue knowledge or it is nothing worth 2. Pet. 1. 5. 2. Another in this that he hath more then so he hath not onely ciuill honesty to commend him to men but he vseth also to pray and shew deuotion toward God yea but the Scripture saith thy prayer can doe thee no good while thou art void of the desire of knowledge it is but the sacrifice of fooles Eccl 5. 1. Pro. 28. 9. He that turneth away his eare from hearing the law euen his prayer shall be abominable 3. Another in this that he thanks God he hath a good mind a good meaning and intent to please God as good and as vpright an heart toward God as the best but the Scripture saith the man that wants knowledge cannot haue a good mind nor a good meaning Pro. 19. 2. Without knowledge the mind is not good The Scripture teacheth vs that vprightnesse of heart and knowledge are inseparable there can be no vprightnesse of heart where there is no knowledge their good meanings and intentions will not bring any to heauen The true Religion and way to heauen is called the way of vnderstanding Pro. 96. 4. Another blesseth himselfe in this that yet this is his comfort that Christ died for sinners and he trusts to be saued by Christ though he care not for the meanes of knowledge he saith with them 1. Cor. 1. 12. I am neither of Paul nor Apollo nor Cephas I depend not on nor care for any Ministery I am of Christ. But the Scripture saith that no man can say that he is in Christ till he haue knowledge Ioh. 12. 46. I am come a light into the world that whosoeuer belieueth in me should not abide in darknesse No man can be iustified by Christ or obtaine any benefit by him that is void of knowledge By his knowledge shall my righteous seruant iustifie many saith the Lord Esa. 53. 11. 5. Another ignorant man comforteth himselfe in this that yet God is mercifull and he trusteth to be saued through Gods mercy But the Scripture saith none shall haue benefit by Gods mercy that is void of knowledge Oh continue thy louing kindnesse to them that know thee saith Dauid Psal. 36. 10. Esa. 27. 11. It is a people of no vnderstanding therefore he that made them will not haue mercy on them 6. Another in this that he hopes God will not looke that he should haue this knowledge of the Scripture for he through his education and age is vnlearned and simple and vnable to learne But the Scripture saith He that is skilfull and wise enough in the things of this life and can vnderstand and beare away other things as ballads and foolish songs and yet is too weakeheaded to conceiue in any measure of the Word of God shall neuer be excused by his simplicity before God He that is wise to do euill but to do good hath no knowledge as the Lord complaineth Ier. 4. 22. Yea how simple soeuer thou art if thou hadst the feare of God and an honest heart thou mightest attaine to the knowledge of the Word for in this very point the Scripture hath an excellency aboue all other learning Pro. 1. 4. Psal. 119. 130. It giues vnderstanding to the simple If this beso how miserable is the state of the most of the people in all places of the land Surely such as if we had the same mind in vs that was in Christ it would make our bowels to yearne within vs as his did Mat. 9. 36. For first they are extremely ignorant and it may be said of them as Acts 17. 23. They worship an vnknowne God they worship the true God ignorantly Examine them and aske whether they know themselues to be sinners they will answer in generall it may be all men are sinners But try them in particular and you shall find that they know not what sinne is they know not any commandement which they haue broken Ask them whether they be assured that they shall be saued their answer will be no none can be sure but they hope well Aske them how they hope to be saued some will answer by their good deeds others by Gods mercy Tell them that God is iust as well as mercifull and aske them how they hope to haue his iustice satisfied their answer will be they cannot tell they are not learned Aske them what Christ is their answer will be a man I trow if
hypocrisie of most men to shew that most hearers haue no grace in them For though they be content to heare sometimes and to heare ordinarily yea and to be at charge also with maintaining the Ministry of the Word among them as many most vngodly men that we haue read of in the word haue beene content to doe yet in three things they shew themselues to be carnall and vngodly men 1. In that in their hearing they respect not edification but delight onely and the tickling of their eares The word it selfe which is the food of our soules they respect not so much as they doe the art and eloquence and other gifts of the man that doth deliuer it vnto them They esteeme much more of the sauce and cookery then they doe of the meate it selfe Yea a carnall kind of teaching wherein there is nothing but shew and ostentation of humane gifts as wit memorie reading eloquence and the like they doe preferre much before that Ministry wherein the euidence and power of Gods Spirit is seene and felt For that teaching wherein there is nothing but the plaine interpretation of the Scripture by Scripture and application of it to the vse of the Church they despise and count it as the conceited Corinthians also did 1. Cor. 1. 21. The foolishnesse of preaching We grant that he that should conuert soules had need haue the tongue of the learned Esay 50. 4. and that knowledge of the arts and tongues are to be acknowledged excellent helpes and ornaments vnto a Preacher Paul thankes God for the gift of tongues 1. Cor. 14. 18. And also that without studie and reading no man can be fit to performe this worke well as is plaine by the charge the Apostle giues 2. Tim. 4. 13. When thou commest to me bring with thee the bookes but specially the parchments Paul himselfe made vse of bookes though he were so great an Apostle Yet it is certaine that the power of the Spirit of God for the working vpon the conscience lyeth neither in the sentences of any Fathers or other Authors nor in the art and eloquence of the Teachers but in the Word it selfe Luke 8. 11. The seede is the Word of God Heb. 4. 12. The Word is liuely and mightie in operation Psalme 19. 7. The Law of the Lord is that that conuerts the soule Ierem. 23. 29. Is not my word like fire and as a hammer 2. In that they cannot endure that Ministry that doth with any power reprooue sinne specially those sinnes themselues are giuen vnto but vse to indent with their teachers and limit them as they did of whom the Prophet speaketh Esay 30. 10. They said vnto the Prophets prophesy not vnto vs right things speake vnto vs smooth things Prophesy deceits 3. Though they doe both heare ordinarily and in words also commend the faithfullest Ministers yet in their deeds and vnreformed liues they shame and disgrace their Teachers The onely good commendation and testimonie the people can giue their Teachers is this when the power and vertue of their Teachers Ministry may appeare in the reformation of their liues When it may be said to them 2. Cor. 3. 2. Ye are our Epistle written in our hearts read and knowne of all men Lecture the fiue and twentieth September 12. 1609. IT remaineth now that we come to the second of those three principall points I told you were to be obserued in this verse viz. The question she mooueth vnto Christ which is about the true worship about the most publike and solemne worship of God as I shewed you the last day Now the word that the Euangelist vseth to expresse this worship by that he speaketh of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to adore so that the words may be plainely and fitly thus translated Our Fathers adored in this mountaine c. Now adoration to speake properly of it is an outward and bodily worship when by some reuerent gesture of the body we testifie the inward reuerence and subiection of the heart And the Greeke word which the Euangelist here vseth in his primitiue sence signifieth to giue a kisse vnto another and it is taken from a custome they had in old time to testifie the reuerence and subiection they did beare to any by giuing them a kisse So soone as Samuel had annointed Saul to be King to testifie his homage to him he giues him a kisse 1. Sam. 10. 1. When the Lord would describe his people that had not giuen religious worship vnto Baal he calls them such as had not bowed their knee to him nor giue him a kisse with their mouthes 1. King 19. 18 And when the Prophet would exhort the great men of the world to worship Christ and to acknowledge him their Lord and King he bids them kisse the Sonne least he be angry Psal. 2. 12. Now the thing that we are first of all to obserue at this time is that the true worship of God is called adoration In the foure verses following Christ calls all that doe any true worship vnto God such as doe adore him So the whole worship whereto the Gentiles should be called is signified vnder this Phrase Esay 45. 23. vnto me euery knee shall bow And in this verse you see they that did performe publique and solemne worship to God in his Temple are said to adore him Acts 8. 27. The Eunuch is said to haue come to Ierusalem to adore and Acts 24. 11. Paul saith of himselfe he came to Ierusalem to Adore And from hence we haue this to learne for our instruction That no man can performe any Part of Gods worship well specially of his publike and solemne worship without some signification of his reuerence and subiection vnto God euen in the outward gesture and behauiour of his body It is true 1. That this is not enough for the chief est part of Gods seruice but when with the soule wee worship him for thus farre an hypocrite may goe 2. It is a high degree of contempt done to God when we thinke it enough to giue him the knee if the heart bow not to him if we scrue him not with the heart it is as the offering of the blind lame and sicke in Sacrifice of which the Lord saith Mal. 1. 8. is that no euill offer it to thy Prince c. Yet is the seruice of the body also necessary and a part of Gods worship The chiefe worship we doe vnto God is done not with the body but with the soule and Spirit as we shall heare when we come to speake of the 23. verse of this Chapter when in true reuerence and subiection we bow our hearts vnto him to walke in his waies and whatsoeuer reuerence we can make shew of with our bodies if our hearts doe not withall thus bow vnto him it is but abhominable hypocrisie in the sight of God But yet is it not sufficient to worship God with our soules and hearts if in euery part of his
certaine and infallible note of the true Religion The old way is called the good way Ier. 6. 16. The true Religion is the most antient Religion So the Prophets that seduced Gods people to Idolatry are said to haue caused them to stumble in their way from the antient wayes Ier. 18. 15. So the Idolatry of the Iewes is disgraced by this note that it was new Deut. 32. 17. They serued new gods newly come vp And the true Church of God is called The antient people Esay 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod But that is onely truely ancient in matters of Religion which was from the beginning It is not the continuance of a thousand or two thousand yeares that can make any thing in Religion truely antient but it must be from the beginning or it is not truely antient The Gospell is called an eternall Gospell Apoc. 14. 6. And so Iohn commends his Doctrine 1. Iohn 1. 1. to be that which was from the beginning So our Sauiour giues this rule to try a truth in Religion by Matth. 19. 8. From the beginning it was not so And the Apostle 1. Cor. 11. 23. grounds his Doctrine of the Sacrament and the direction he giues to the Church about it vpon the first institution of it That is truely antient in matters of Religion that can fetch his originall from him that is called the antient of daies Dan. 7. 9. That is from God himselfe and his Word That that is deriued but from men is of no antiquity in this case So the Lord in that place I cited euen now Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come vp though they had continued in the world many hundred yeares For Abrahams ancestours were Idolaters Iosh. 24. 2. because it was but the deuice of man and had not warrant from his Word That which is grounded vpon the authority of the Prophets and Apostles which wrote by diuine inspiration that and that onely hath true antiquitie for it which made Iohn say 1. Ioh. 2. 7. The old commandement is the Word So that whatsoeuer Doctrine is taught and confirmed by the authority of the Word though it may seeme new to men because they neuer heard of it before yet it is not new in it selfe neither can they that teach or receiue it be iustly called Nouellists or new-fangled men It was no innouation or new-fanglednesse in Nehemiah to celebrate the feast of the Tabernacles Nehemiah 8. 17. Though it had beene out of vse from the daies of Ioshua vnto that time because it had the warrant and authority of the Word of God And whatsoeuer Doctrine is taught or custome receiued in the Church without the warrant and authority of the Word though it could be prooued to haue beene taught and receiued one thousand sixe hundred yeares agoe by such and such famous men and antient Churches yet it is a noueltie and hath no true antiquity to commend it vnto vs. 2. As we haue this to say for antiquitie so say we also of our forefathers that there are certaine Fathers whose example ought to be of great authority with vs in matters of Religion Remember the dayes of old saith the Lord Deut. 32. 7. Consider the yeares of so many generations aske thy father and he will shew thee thine elders and they will tell thee And Iob 8. 8. Inquire of the former age and prepare thy selfe to search of their Fathers And it is oft noted as Deut. 32. 17. Ier. 44. 3. and 194. to aggrauate the sinne of the Iewes that they serued new gods newly come vp gods whom their fathers knew not So that if we should walke in a new way that our elders and forefathers had not walked in we had iust cause to feare we are not in the right way Our Sauiour directing his Church how to finde the right way bids her obserue the steps of the old flocke Cant. 1. 8. and Ierem. 18. 15. He calls the false way a way that was not trodden But these Fathers that should be of such authority with vs in matters of Religion are they onely that haue followed the direction of the word Amon is blamed for forsaking the God of his fathers 2. Kings 21. 22. Yet walked he in the way of his owne father and of most of his ancestors Yea it is expressely said that he did euill in the sight of the Lord as his father Manasses did verse 20. How is it then said that hee forsooke the God of his fathers The reason is rendered in the same place verse 22. because he walked not in the way of the Lord. Those are the fathers we are to haue respect vnto in the matters of Religion that walke in the way of the Lord and none but they So that as our Sauiour saith Matth. 12. 50. Whosoeuer shall doe my fathers will which is in heauen he is my brother and sister and mother So may we truely say that all the godly that in former ages haue walked in the way of the Lord they were our fathers And though that we did know none of our owne ancestors that professed the Religion that we doe Yet so long as we professe no other Religion then the Patriarches Prophets and Apostles did and many other holy men that haue liued since the Apostles times we cannot iustly be said to haue forsaken the God of our fathers or to be of any other Religion then our forefathers were of 3. In some cases there is great respect also to be had to the example euen of our naturall parents It should be a great bond for a Christian to keepe him in the loue of the truth when his owne parents and ancestors haue beene louers and professors of the true Religion This is noted to the praise of Azaria and Iotham 2. King 15. 3. and 34. They did vprightly in the sight of the Lord according to all that their fathers did That is the reason why Paul puts Timothie in minde of the piety that was both in his mother and grandmother 2. Tim. 1. 5. And a double condemnation shall doubtlesse fall vpon such as haue had religious parents if themselues become either Papists or prophane men This is noted to the shame of the Israelites Iudg. 2. 17. That they turned quickly out of the way wherein their fathers walked obeying the commandements of God but they did not so And Iehoram the King of Iudah receiued a writing from Eliah the Prophet threatning extreame vengeance against him because he had not walked in the wayes of Iehosaphat and Asa hauing so good a father and so good a grandfather that he yet became himselfe so vngratious a man 2. Chron. 21. 12. 14. 4. Some authority and religious respect is also sometimes to be giuen euen to the customes and fashions of the places where we liue Paul alleadgeth the custome of the Churches to stoppe the mouth of contentious
16. 30. And 3. there was a place which the high Priest might onely enter into and that but once a yeare and that is called the Holy of holies the holiest place of all Heb. 9. 3. Now since the death of Christ there is no place of the world holier then other No nation is holy as the Land of Canaan was no towne as Ierusalem no place where God is worshipped as the Temple was Prayer is as auaileable with God in one place as in another 1. Priuate prayer is so For 1. Cor. 1. 2. Paul describes the faithfull to be such as call vpon God in euery place 2. Publike prayer is so 1. Tim. 2. 8. I will that men pray euery where 3. Generally the whole worship of God is so Matth. 18. 2. Wheresoeuer two or three are gathered together in my name c. And this the Lord foretold to his Prophets as a singular priuiledge that should come to the Church in the daies of the Gospell Zeph. 2. 11. Euery man in all the parts of the heathen shall worship God from his owne place Mal. 1. 11. In euery place from the rising of the Sun to the going downe thereof incense shall be offered vnto my name and a pure offering incense and offering are named as the seruice that was peculiar vnto the Temple Esay 19. 19. In that day shall the Altar of the Lord be in the midst of Egypt and a pillar by the border thereof And if this priuiledge was vouchsafed to Egypt which of all nations had most of all prouoked God how much more to other nations To make this truth the more euident to the world As the vaile of the Temple did rend immediatly vpon Christs death so within forty yeares after when by the Apostles Ministry this Doctrine was sufficiently manifested to the world the Temple and Cittie was vtterly subuerted and ouerthrowne according to the Prophecie of Christ Luke 19. 44. They shall make thee euen with the ground and not leaue in thee a stone vpon a stone And as Daniel Chap. 9. 26. Long before prophecied that the Romanes should destroy both the Cittie and the Sanctuarie The Reasons of this great alteration and change why this great difference that was in places before is now quite taken away why Ierusalem and the Temple lost all that holinesse that was in them before are principally foure 1. Because by Christs comming and specially by his death all that was fulfilled that was signified by the Temple For the Temple was but a type and shaddow of Christs humanity as our Sauiour himselfe witnesseth Iohn 2. 21. And the proportion stands in two points 1. As the Lord dwelt in the Temple and his glory sensibly appeared in it 1. Kings 8. 11. So all the fulnesse of the God-head did dwell bodily and personally in Christ Col. 〈◊〉 9. 2. As no sacrifice was acceptable to God vnlesse it were offered in the Temple So none of our prayers and spirituall sacrifices are acceptable vnto God vnlesse they be offered vp to God in Christ 1. Pet. 2. 5. So that it is necessary that when the body was come the shadow should cease 2. Since Christs death all difference of persons is taken away and all nations are as acceptable to God as the Iewes were Acts 10. 34 35. Of a truth I perceiue God is no accepter of persons but in euery nation he that feareth God and worketh righteousnesse is accepted of him Gal. 3. 28. For there is neither Iew nor Grecian bond nor free male nor female for ye are all one in Christ. And therefore all difference of places must needs also be taken away For this difference of places was as a partition-wall betweene the Iewes and all the Gentiles Ephes. 2. 14 15. He is our peace which hath made of both one and hath broken the stop of the partition-wall in abrogating through his flesh the hatred the law of commandement which standeth in ordinances 3. The grieuous sinnes whereby Ierusalem and the Temple were defiled caused God to destroy and prophane it and of the most holy and honourable place to make it the most miserable and abhominable of all the places of the world For the prophanation of the Temple our Sauiour tells them they should see Matth. 24. 15. the abhomination of desolation that is an abominable desolation stand in the holy place And for the destruction of it it was such as neuer the like happened to any place According as the Lord said Ier. 26. 9. I will make this place as Shilo and this Cittie a curse to all the inhabitants of the earth So miserable a destruction that our Sauiour saith they should cry Luke 23. 30. to the mountaines fall on vs and to the hills couer vs. And this is reckoned to be the cause of it Matth. 23. 37 38. Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thee How often would I haue gathered thy children together as the Hen gathereth her chickens vnder her wings and ye would not Behold your habitation shall bee left vnto you desolate 4. The Lord hath not since the destruction of the Temple and Cittie of Ierusalem sanctified any other place in the world or consecrated it to a more holy vse then the rest and it is Gods institution and Word onely that can make any thing or any place holy euery creature and ordinance of God is sanctified by the Word of God and prayer 1. Tim. 4. 5. Nothing can be sanctified but by the Word and prayer The Sabbath is an holier day then all the rest because the Lord by his institution sanctified it Exod. 20. 11. The Water in Baptisme is holy because the Lord in his Word hath consecrated it to that holy vse God sanctifieth and cleanseth vs with the washing of water by the word Ephes. 5. 26. The Bread and Wine in the Lords Supper are holy because the Lord appointed them to bee vsed in that holy action hee tooke Bread and Wine and after hee had blessed them by his prayer and thankesgiuing vsed them in this holy action as signes of his Body and Blood and Seales of the new Couenant Matth. 26. 26 27. Luke 22. The Vse of this Doctrine is threefold 1. To reprooue sundry superstitions of the Papists and of ignorant persons that haue by tradition receiued it from the Papists 1. Their going on pilgrimage to the holy Land as they call it and to other places which by reason of some reliques of Saints that are said to be there are accounted more holy then any other places This is counted a chiefe worke of piety and deuotion among them Fiue Reasons there are against this superstition 1. Nothing can make a place or ought else holy but the ordinance and institution of God as we haue heard 2. Of all places Ierusalem doth now worst deserue the name of the holy Land For Numb 35. 33. blood defiles the Land and in it was the blood of
him must worship him thus Now for the right vnderstanding of this Doctrine sixe questions must be mooued and resolued 1. What our Sauiour meaneth here by worshipping God in spirit The answer is that to worship God in spirit is to worship him without such ceremonies as were vnder the Law This appeareth by this note of diuersity which our Saulour here vseth but as if he should say the worship the Iewes now vse which chiefely consisteth in their sacrifices oblations purifications and such like ceremonies is good because it is done vpon knowledge of Gods will reuealed in his Word but now such as worship God aright shall worship him in another manner namely not in such ceremonies but in spirit and truth So that to worship God in spirit is opposed to the ceremoniall worship because that was not a spirituall but a carnall worship See this in that opposition Paul makes Gal. 3. 3. Are yee so foolish hauing begun in the spirit are yee now made perfect by the flesh So the ceremoniall Law is called a carnall commandement Heb. 7. 16. and all the ceremonies are called carnall rites Heb. 9. 10. A strange terme to be giuen to the worship that God himselfe ordained But the ceremonies are so called Because 1. They were all outward and bodily actions Yea if we looke ouer all the ceremoniall Law we shall finde nothing inioyned either to the Priests or people but externall and bodily things the seruice of the spirit and conscience is seldome or neuer mentioned Heb. 9. 9 10. The first Tabernacle was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the seruice perfect as pertaining to the conscience which stood onely in meates and drinkes and diuers washings and carnall ordinances imposed on them vntill the time of reformation Whereas the seruice God requires vnder the Gospell is in a manner wholly inward and spirituall For thus the Lord speaketh of the daies of the Gospell wherein he will make a new Couenant with his people Iere. 31. 34. They shall all know me from the least of them to the greatest of them saith the Lord. And verseâ—…3 â—…3 I will put my Law in their inward parts and write it in their hearts Now the Lord still calls for the seruice of the spirit and heart at our hands Our preaching pleaseth not God vnlesse it be the action of our spirit Paul serued God with his spirit in the Gospell of his Son Rom. 1. 9. Our hearing pleaseth him not vnlesse it be the action of our heart and spirit the Holy Ghost opened the heart of Lydia to attend Acts 16. 14. Our prayers please not God vnlesse they be the seruice of the heart and spirit pray with all prayer and supplication in the spirit Ephes. 6. 18. Our singing making melody in your hearts to the Lord Ephes. 5. 19. Our communicating in the Sacrament pleaseth not God vnlesse it be the seruice of our spirit no man receiueth worthily vnlesse he examine himselfe before and be able to discerne the body of the Lord in that ordinance 1. Corinthians 11. 29. 2. They are called carnall because they were all transitorie and to inindure but for a time To this reason the Apostle hath respect Heb. 7. 16. 18. When he calls the Law of the Leuiticall Priest-hood a carnall commandement because it was to bee disanulled Whereas our worship shall continue and neuer be altered and in this respect the Apostle preferres the state of the Church now before that of the Old Testament Heb. 1. 1 2. that whereas the Lord deliuered his will to his Church not all at once but at sandry times by the Prophets he hath by his Sonne fully made his minde knowne vnto vs in these last daies not at sundry times but at once And therefore also the Apostle Iude calls it the faith that was once for all deliuered vnto the Saints Iude 3. In which respect the whole time since Christs Ascension is called also the end of the world 1. Cor. 10. 11. And the last times 2. Tim. 3. 1. Acts 2. 17. 1. Pet. 1. 20. 1. Ioh. 2. 18. 3. Because the effect and fruit of them reacheth no further then to the body and outward man they could not make holy concerning the conscience him that did the seruice Heb. 9. 9. and 10. 1. they could not make the commers thereunto perfect but sanctified onely as touching the purifying of the flesh Heb. 9. 13. Therefore they are called Gal. 4. 9. Weake and beggarly elements Whereas the seruice of God vnder the Gospell worketh wholly in a manner vpon the conscience and inward man the Kingdome of God the true Religion and the sincere profession of it is not in word but in power 1. Cor. 4. 20. If the Word be preached and heard the Sacraments administred and receiued prayer vsed as they ought they will worke vpon the conscience not vpon the outward man onely Therefore it is called 2. Cor. 3. 8. the ministration of the Spirit 4. It is called a carnall worship because it is very pleasing to the naturall and carnall man hee makes great conscience of it and delights much in it In which respect also the Apostle saith Gal. 4. 3. it was a seruice fit for Gods people when they were children Our Sauiour obserues the Pharisees to haue beene very precise in the obseruation of the ceremoniall Law and to haue made much more conscience of it then of the morall they paid tithe of mint and annise and commin and omitted the weightier matters of the Law Iudgement Mercy and Fidelity Matth. 23. 23. And the Lord by his Prophet speaking of such as for their wickednesse he calls Princes of Sodome and people of Gomorrah saith they offered a multitude of Sacrifices brought many oblations to God and much incense obserued diligently the new Moones and Sabbaths and solemne dayes Esay 1. 11. 13. Yea all heathen men and pagans haue had their sacrifices and ceremonies Balaam and Balak vsed them Numb 23. 1 4. Whereas the seruice that God requires of vs vnder the Gospell is such as no naturall man can relish or finde any sauour in Nay none but such as haue the spirit can make any account of our worship can heare receiue pray with conscience and delight 1. Iohn 4. 6. Hee that is of God heareth vs hee that is not of God heareth vs not So 1. Cor. 2. 14. The naturall man receiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned Thus wee see what our Sauiour here meaneth by worshipping God in spirit Lecture the fortieth Ianuary 30. 1609. WHat meanes he by worshipping God in truth The answer is to worship God in truth is to worship him without such ceremonies as were vnder the Law This appeareth by that note of diuersity here vsed but which I obserued before Truth then is not
In a sensible and visible manner he guided his people through the wildernesse in a pillar of cloud by day and a pillar of fire by night Exod. 13. 51. By a sensible and materiall fire that came downe from heauen he witnessed oft-times his approbation of the sacrifices that his seruants offered vnto him 1. Cor. 21. 26. In a sensible and visible manner his glory filled both the Tabernacle and the Temple 2. Chron. 7. 2. Now since the daies of Christ the Lord hath not beene wont to reueale himselfe to his Church in this corporall and sensible manner but as he is a spirit so in a spirituall manner only hath he reuealed himselfe to his Church It is therefore spoken of as a blessing peculiar to the dayes vnder the Gospel that vpon all sorts of his people he will powre his spirit in a far more plentifull manner then euer he had done before Ioel 2. 28 29. Hauing now finished the Doctrine that our Sauiour deliuereth in these two verses and both the Reasons that he bringeth for the confirmation of it it remaineth that we make our vse of it The first Vse of it is to condemne the religion of the Papists If we had no other reason against Popery this were sufficient to prooue it a false worship such as God alloweth not because it doth euery way match yea farre exceedeth the forme of worship that was vnder the Law euen in that point for which our Sauiour doth here condemne it The vestments their Priests vse in Gods seruice the Church-musicke and many other things are vsed in imitation of the Iewes But 1. In obseruation of daies and times in the number of their holy dayes 2. In the multitude of their significant ceremonies 3. In the pompe and worldly statelinesse of their Prelates and Clergie 4. In their superstitious ringing and set seruice and other ceremonies about buriall they doe farre exceed the Iewes If that forme of worship which God himselfe appointed vnder the Law must needs be abrogated as Christ hath here taught vs and no true worshipper might vse it any longer because it stood so much in externall and carnall rites in shadowes and significant ceremonies then certainely they that vse and delight in such a kind of worship that was but deuised by men must needs be deemed hypocrites and false worshippers of God See the iudgement that our Sauiour giueth of these kind of ceremonies and of them that are addicted to them The Iewes in his time had a ceremony that they would not eate meate before they had washed oft holding the tradition of the Elders Marke 7. 3. This might as lawfully haue beene vsed as any religious ceremony that was deuised by man for it was not vsed in Gods seruice and might haue seemed to be but a ciuill ceremony Yet our Sauiour discerning that it was inioyned by the Elders and was obserued by the Iewes as a significant ceremony a Doctrine to the conscience a meane to put it in mind of a spirituall duty Marke 7. 7. A thing wherein they put holinesse and which they accounted as a worthy seruice done vnto God he would not vse it himselfe Luke 11. 38. and taught his Disciples to refuse it and defendeth them for so doing Marke 7. 6. And this he did though he saw it would prouoke the Pharisees much and be likely to draw him and his Disciples to trouble Marke 7. 3. And three Reasons he giueth against them 1. He maketh it a certaine note of an hypocrite of a carnall man that hath no soundnesse of grace in him to be addicted to these ceremonies Marke 7. 6. In which respect also among others the ceremoniall Law is called a carnall commandement Heb. 7. 16. and the rudiments of the world Gal. 4. 3. 2. That it is a vaine worship Marke 7. 7. there is no profit nor sound edification that can come to the conscience by it The Apostle therefore calleth the ceremonies impotent and beggerly rudiments Gal. 4. 9. Obserue it well where they are vsed with most conscience and deuotion as in Popery they are they worke no knowledge or sanctification in men 3. That where they are vsed they will make the commandements of God of no authority Matth. 15. 6. They will destroy the power of true piety and godlinesse and euen eate out the heart of it And that was the cause why Sathan laboured not in any thing more busily in the Primitiue Church then to bring in againe the ceremoniall worship after God had abrogated it and the Apostle calleth them that were his instruments in this worke dogges that is enemies to all piety Phil. 3. 2. The second Vse of the Doctrine doth more neerely concerne our selues for it teacheth vs to take heed of hypocrisie in the seruice of God Striue to worship him in spirit and truth Luke 12. 1. Take heed to your selues saith our Sauiour of the leauen of the Pharisees which is hypocrisie The Lord doth exceedingly abhorre hypocrisie in his seruice The more seruice thou doest to God the more thou prouokest him if thou be an hypocrite Iob 36. 13. The hypocrites in heart heape vp wrath For the hypocrite is a false worshipper he maketh an Idol of God he thinketh he can deceiue God as he doth men Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth and are therefore called here by Christ false worshippers of God 1. They that doe any seruice to God with their bodies onely without the vnderstanding and feeling and deuotion of the heart in euery seruice we doe to God he calleth still for the heart My son giue me thy heart saith he Pro. 23. 26. Paul had not pleased God in preaching if he had not in preaching serued God in his spirit Rom. 1. 9. Lydia had not pleased God in hearing the Word if her heart had not beene opened if she had not heard with feeling and affection of heart Act. 16. 14. No man can please God in praying vnto him vnlesse he pray with the feeling and affection of his spirit Psal. 86. 4. Reioyce the soule of thy seruant for vnto thee Lord do I life vp my soule nor in singing of Psalmes vnlesse he sing with grace in his heart vnto the Lord Ephes. 5. 19. Our prayers are compared vnto odours Reu. 5. 8. and vnto incense Psal. 141. 2. and the feruency of our affection is as the fire without which these odours and incense can neuer send vp any sweet sauour vnto God In which respect the Apostle biddeth vs be feruent in spirit as seruing the Lord Rom. 12. 11. as if no seruice could be acceptable vnto God without feruency of spirit Let euery one of vs therefore haue a principall care of that both in our prayers and in euery other part of the worship we doe vnto God Two good helpes are needfull to be vsed to this purpose 1. Watchfulnes Continue in prayer and watch in the same Col. 4. 2. for vnlesse we
haue an eye to and watch our hearts well they will be rouing And as this is needfull in all our prayers so especially in prescript and set formes of prayer which we haue oft accustomed our selues vnto 2. To set our selues as in Gods presence and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare Serue the Lord with feare Psal. 2. 11. in thy feare will I worship toward thine holy temple Psal. 5. 7. The second sort of hypocrites that do not worship God in spirit and truth are they that vse Gods worship or any part of it as a matter of ceremony and formality onely and neuer seeke in it the edification of the spirit and conscience 1. That Preacher is but an hypocrite that seeketh not so to preach as his preaching may haue power in the hearts of his hearers I will know not the speach of them that are puffed vp but the power For the kingdome of God is not in word but in power 1. Cor. 4. 19 20. And he maketh this a note of an able Minister of the Gospell when he is the Minister of the spirit 2. Cor. 3. 6. It is that we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers The seale of mine Apostleship are yee in the Lord yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry 1. Cor. 9. 2. 3. We had therefore need not onely to preach but to teach such Doctrine as is profitable and which particularly concerneth and is of vse to those we teach this was Pauls direction to Titus to teach and stand vpon those things in his Ministry that were good and profitable vnto men Tit. 3. 8. neither onely to teach but to vse application also Preach the Word reproue or conuince rebuke exhort 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites who so they haue a forme of Gods seruice neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry for what power feele they in it Such also are they as heare good Preachers and praise them but neuer examine what profit they receiue in their conscience by them When you praise a good Preacher whose Ministry you frequent with your tongue your life and vnreformed course doth disgrace him Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry in whose hearts the spirit of God hath written that of their Ministers commendation as may be read of all men 2. Cor. 3. 2. 3. The third sort of hypocrites that worship not God in spirit and truth are they that will be deuout in the exercises of Religion and zealous in profession Make a shew of godlinesse but deny the power of it 2. Tim. 3. 5. True Religion where it is receiued will command the heart and the whole man Let a man professe what he will if his heart and life be not reformed he is an hypocrite and whatsoeuer worship he doth to God is but a false worship We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 9. 31. yea the very seruice he doth to God doth but increase Gods wrath against him either amend thy life or giue ouer seruing of God THE THREE AND FORTIETH LECTVRE ON FEBRVARY XXVII MDCIX IOH. IIII. XXV XXVI The Woman saith vnto him I know that Messiah commeth which is called Christ when hee is come hee will tell vs all things Iesus saith vnto her I that speake vnto thee am he THese words containe the conclusion of that conference that was betweene our Sauiour and the Woman of Samaria In the interpretation of the words for the helpe of your memory these fiue questions are distinctly to be opened and resolued Whom meaneth shee here by Messias seeing it is plaine shee vseth this word as the proper name of some person I answer it is euident by the words following that she meaneth the same person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world was described and made knowne to them both by his natures specially his humane nature I will put enmity betweene thy seed and her seed it shall bruise thy head Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and by those offices he should exercise and whereby he should procure the saluation of his people viz. 1. His Propheticall office I will raise them vp a Prophet from among their brethren like vnto thee Deut. 18. 18. His Priesthood He shall be a Priest vpon his throne Zach. 6. 13. His Kingly office Reioyce greatly O daughter of Zion shout O daughter of Ierusalem behold thy King commeth vnto thee Zach. 9. 9. and by the place where he should be borne But thou Bethlehem Ephratah though thou be little among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel whose goings forth haue beene from old from euerlasting Mic. 5. 2. So had he three proper names in the Old Testament giuen him 1. One in respect of his two natures hypostatically vnited in one person Esay 7. 14. He shall call his name Immanuel 2. Another in respect of the obscure place of his education Zach. 6. 12. Behold the man whose name is the Branch 3. A third in respect of his office Dan. 9. 25. Messiah the Prince Now of all the names whereby our Sauiour was described in the Old Testament this name was the most famous among the Iewes When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue he asked them where Messias should be borne Matth. 2. 4. For though the Euangelist writing in Greeke vse the word Christ in that place yet it is certaine that he in his language vsed the word Messiah So Iohn 1. 41. We haue found the Messias saith Andrew to his brother Simon Now this Hebrew name Messiah and the Greeke name Christ doe in our language signifie the annointed one and we shall finde it was giuen to sundry others in the holy Scripture for the Kings of Gods people were called the Lords annointed 2. Sam. 19. 21. and so were the Priests Leu. 10. 7. and so were the Prophets Psal. 105. 15. Because euery one of these were by the ceremony of annointing as by a Sacramentall signe assured from the Lord that he would inwardly annoint them that is endue them with such graces of his holy spirit as whereby they might be enabled to discharge those offices that he called them vnto yet was this name of Messiah Christ the annointed of the Lord made a proper name onely vnto our blessed Sauiour 1. Because all those Kings
then said yee shall not adde vnto the word which I command you neither shall yee diminish ought from it Deut. 4. 2. but now they giue a perfect direction to the whole Church that shall be to the end of the world It is said that the whole houshold of God is built vpon the foundation of the Apostles and Prophets Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem Apoc. 21. 14. 3. That had additions made to it in euery age to this neuer shall be any Therefore the Apostle Iohn who liued to see all the bookes of the New Testament written and the whole body of the Canonicall Scripture perfected and to giue his testimony to them all concludes his booke of the Reuelation which is the last of them all and of the same and no more diuine authority then all the rest and so sets his seale to the whole Canon I testifie vnto euery man that heareth the words of the prophecy of this booke If any man shall adde vnto these things God shall add vnto him the plagues that are written in this booke Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times and the times of Christ Hebrewes 1. 1 2. At sundry times and in diuers manners God spake in old time to our fathers by the Prophets in these last daies hee hath-spoken to vs by his Sonne 1. We haue a more excellent and perfect teacher giuen vs then they had they had the Prophets we haue the Sonne of God himselfe 2. Then God reuealed his will at sundry times now all at once In which respect also thirdly it is to be marked that he calls that time wherein Christ and the Apostles liued the last dayes as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world 1. Cor. 10. 11. Why are they called so so many 100. yeares so many ages before the worlds end Surely because there shall be no more alteration made in Religion the will of God shall be no further reuealed then it was then there shall be no more additions made to that which Christ hath taught vnto his Church The Reasons of this Doctrine are three 1. It is a part of Christs Mediatorship and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church so Peter interprets and applies that place of Moses to be meant of Christ For Moses truely said vnto the Fathers a Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. yea he is called the onely Doctour and teacher of his Church Matth. 23. 8. 10. One is your Doctour to wit Christ. 2. There was no want of ability in him to reueale the whole will of his Father to the Church For Iohn 1. 18. Hee is in the bosome of his Father and knew all his secrets and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge 3. There was no want of faithfulnesse in him he was faithfull in his office as Moses Hebrewes 3. 2. yea more faithfull then Moses Heb. 3. 5 6. This Doctrine serues for the improouing and conuincing of three errors First Of the Papists that deny the perfection of the Scriptures and still adde traditions and vnwritten verities vnto them Christ hath taught vs all things and whatsoeuer he taught vs he taught it in his owne life time and in the daies of the Apostles And whatsoeuer he taught in his owne person is contained in the Scriptures Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures Acts 26. 22. The Scriptures before Christ and his Apostles had put the last hand vnto them and reuealed all the will of God were perfect and sufficient to keepe men from damnation Luke 16. 29. To make them wise to saluation 2. Tim. 3. 15. so as the Church then needed no traditions nor indeed might receiue any how can they then be vnperfect now The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles iudging them temporary and abrogating them at their pleasure and esteeme the direction that God gaue to his Church vnder the Law in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnder the Gospell and that more is left to the power and discretion of the Church now then was then They grant that then nothing was to be done without Gods particular direction neither by the Church According to all that I shew thee after the patterne of the Tabernacle and the patterne of all the instruments thereof euen so shall yee make it Exod. 25. 9. neither by the Magistrate Dauid not as a King but as a man of God a Prophet commanded the courses of the Priests c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple it is said that it was done according to the commandement of Dauid and of Gad the Kings Seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies But this conceit is euidently ouerthrowne by this Doctrine We haue heard that Christ hath taught vs all things that concerne Gods worship indeed not expresly euery thing that belongs to the circumstances of Gods worship no more did he vnder the Law no expresse direction was giuen for the houre when the morning and euening sacrifice should be kept for setting vp the Synagogues or Pulpits for the forme of buriall and marriage but he hath giuen vs rules to direct vs in all these things and those more cleere and certaine and sufficient to resolue vs in all our doubts and to decide all controuersies that may arise about them then they had vnder the Law The third error is theirs that hold and put holinesse in sundry superstitious customes touching buriall fasting c. for which they haue no warrant but the tradition of their fathers as the Apostle speakes of many other vanities 1. Pet. 1. 18. The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed that the simplest person which with an honest heart shall vse the meanes of knowledge God hath giuen may attaine to a greater measure of knowledge of these daies it is prophecyed that the earth shall bee filled with the knowledge of God as the waters that couer the sea Esay 11. 9. If then God vnder the Law did so much abhorre ignorance in the Minister Hos. 4. 6. in the people Esay 27. 11. how much more in vs now if he required then that all should be instructed before they came to
Luke 10. 21. This is a necessary caueat for he is a happy man that doth not like the worse of Religion for this or that doth not goe the more vnwillingly vncheerefully and heauily in the way that leades to life because he shall haue no better company in that way that made our Sauiour say Matth. 11. 5 6. the poore haue the Gospell preached vnto them and Blessed is hee that shall not be offended in me If many were demanded the cause of their dislike or coldnesse in Religion they would be as ready to giue this as any euen the conception they take to the persons of them that professe it Three good remedies I will giue you against this corruption 1. Consider thy owne selfe well and thou shalt finde more cause to esteeme basely of thy selfe then of any professor thou knowest to wonder more that God should haue such respect to thee then to wonder at his mercy to any other If these Disciples had done so they would neuer haue repined or wondered to see their Master conferre with this poore woman This remedy the Apostle prescribes Tit. 3. 2. 3. shewing al meeknes to al men for we our selues also were somtimes foolish 2. Consider it is Gods doing whom then art thou angry at when thou repinest at this Is it not lawfull for me to doe what I will with mine owne Is thine eye euill because I am good Matth. 20. 15. 3. Consider for what end the Lord hath taken this course God hath chosen the foolish things of this world to confound the wise 1. Cor. 1. 27. This will one day confound many men that they haue seene many women so zealous full of knowledge and grace and yet themselues haue continued so void of all grace The like may be said of great men of ancient men of such as haue liued ciuilly that they haue seene so much knowledge and grace in the meanest sort of people in young ones in men that haue beene formerly notorious sinners and yet themselues remaine so voide of all grace To exhort all professours of the truth that forasmuch as the naturall man taketh such occasion to mislike Gods truth for the exceptions he is wont to take against the persons of them that professe it that they would therefore be carefull to remooue so farre as in them lieth this stumbling blocke out of their way To this end there must be great care 1. In the ordinary sort of professours that they be 1 painefull in their callings and euen redeeme the time they spend in frequenting holy exercises by rising the sooner going to bed the later abating somewhat in their diet and apparrell to preuent decay in their estate This the Apostle prescribeth vnto all the faithfull as a meane to preuent scandall and to gaine credit to the Gospell When we were with you this we commanded you that if any would not worke neither should he eat For we heare that there are some which walke among you disorderly working not at all but are busie-bodies 2. Thes. 3. 10. 12. 2 Iust in all their dealings with men shewing all good fidelity that they may adorne the doctrine of God our Sauiour in all things Tit. 2. 10. 3 Obedient and dutifull to all such as God hath placed ouer them Submit your selues to euery ordinance of men for the Lords sake For so is the will of God that with well doing yee may put to silence the ignorance of foolish men 1. Pet. 2. 13. 15. 2. In such as are young that they be 1 Humble not selfe-conceited Elihu had waited till Iob had spoken because they were elder then he Iob 32. 4. and verse 6. I am young and yee are very old wherefore I was afraid and durst not shew you mine opinion 2 Stayed and well grounded in iudgement Exhort young men to be sober-minded Tit. 2. 6. and because Titus was a young man himselfe he chargeth him to shew himselfe a patterne vnto his people as in other things so in grauity in sound speech and doctrine that cannot bee condemned Titus 2. 7 8. 3. In such as haue beene men of a scandalous life before they vndertooke the profession of the truth that they be 1 Humble as the Apostle did out of that respect shew himselfe to be 1. Cor. 15. 9. 2 Carefull to take heed of relapse forasmuch as Sathan will be busie with them as we heard euen now out of Matth. 12. 44. 3 Such as shunne all appearance of their former sin and striue so much the more carefully to gaine credit to the Gospell by the fruitfulnesse of their life hereafter As Zacheus who had in the former course of his life offended by oppression and extortion professeth after his conuersion Behold Lord the halfe of my goods I giue to the poore and if I haue taken any thing from any man by false accusation I restore him fourefold Luke 19. 8. 4. In women that they be 1 Modest and sober Let women adorne themselues in modest apparell with shamefastnesse and sobriety 1. Tim. 2. 9. 2 Meeke and quiet Let womens adorning bee the ornament of a meeke and quiet spirit which is in the sight of God of great price 1. Pet. 3. 4. 3 Mercifull and giuen to good workes as Dorcas is commended to haue beene Acts 9. 39. 4 Obedient and subiect to their husbands as the Apostle inioynes them Tit. 2. 5. Lecture the eight and fortieth Aprill 3. 1610. IOHN IIII. XXVII IT followeth now that we come to the second point that is obserued concerning them namely that though they did maruaile at it and inwardly dislike it yet none of them said vnto him why dost thou so what askest thou or why talkest thou with her Now before we can receiue our instruction from hence it is fit that we inquire what it was that stayed them from speaking to him at this time Considering that at other times when they had any doubt they were wont boldly to speake vnto him and to aske him any thing 1. When he had taught any Doctrine publikely that they could not well vnderstand their manner was first to conferre among themselues of it but if they could not receiue satisfaction that way they were wont alwaies when they had him alone to goe and mooue their questions vnto him A notable example for all hearers 1. Passe not ouer carelessely what you heare and vnderstand not but seeke to know the meaning of it and to be resolued 2. Conferre among your selues 3. If you cannot so be resolued goe to the Minister your teacher 4. If that will not serue go to Christ by prayer When they had heard him by occasion speake of the Resurrection from the dead first they demanded one of another what the rising from the dead should meane and because though they receiued some light that way yet there was one doubt they were not able to resolue one another in they went to him and asked him that question Mark 9. 10 11. 2. And this was
now truth of grace in her not onely affirmes that Christ had told her all that euer shee did but also alledgeth this as an argument to prooue him to be the Messiah the Sonne of God We learne this Doctrine That the Lord is priuy to all the wayes of men and can tell vs all that euer we did But this Doctrine and the Vses of it we haue alread handled in the fourteenth Lecture and therefore I will passe by it here Lecture the foure and fiftieth Iune 19. 1610. IOHN IIII. XXX FOlloweth now the successe God gaue to the zealous endeauours that this Woman vsed to draw her neighbours vnto Christ which is set downe in this verse In which we are to obserue that which we may wonder at if we obserue it well 1. That vpon her speech they went out of the City and came to Christ and 2. They were a great many that did so as may appeare verse 39. 41. 3. They beleeued vpon her report that he was the Messiah verse 39. Now from hence we haue this instruction to learne That the conuersion of a man to Christ dependeth neither on the worthinesse of the party that is conuerted nor on the excellency of the meanes whereby he is conuerted but onely vpon the free grace and pleasure of Almighty God This is that the Apostle teacheth Iam. 1. 18. Of his owne will begat hee vs with the word of truth Rom. 9. 18. He hath mercy on whom he will haue mercy and whom he will he hardeneth But the truth of this Doctrine shall more cleerely appeare to you in these points 1. He giues the meanes of grace to some and denyeth them to other euery whit as worthy as they hee forbad Paul to preach in Asia or Bithynia and called him to preach in Macedonia Acts 16. 6 7 10. Our Sauiour did that at Capernaum which he refused to doe at Nazaret his owne country as Elias was sent to a widow in Sarepta and not to any of the widdowes that were in Israel and Elizeus clensed Naaman the Syrian where as there were many lepers in Israel that were not clensed by him England hath had the preaching of the Gospell these fiftie yeares together Spaine nor Italy neuer had it since the daies of the Primitiue Church nay Ireland for the most part though it be vnder the same gouernment neuer had it nay euen in England many Townes haue had it without intermission these 50. yeares together many neuer had it yet And what may be imagined to be the cause of this Surely this hath come to passe neither by chance nor by the will of man but it hath beene the Lords doing alone He that said Amos 4. 7. I haue with-holden the raine from you and I caused it to raine vpon one City and caused it not to raine vpon another City it is he onely that hath caused the Word to be preached in some places and caused it not to be preached in other some And what hath mooued him to do this Surely no worthinesse he saw in these Countries townes or persons to whom he granted his Gospel aboue the rest to whom he hath denied it but his good pleasure onely as the Apostle teacheth 2. Tim. 1. 9. Hee hath called vs with an holy calling not according to our owne wrokes but according to his owne purpose and grace which was giuen to vs in Christ Iesus before the world was Secondly among those to whom he giues the meanes we shall finde to some they are blessed Others euery whit as worthy and more likely to receiue good by them are neuer the better for them 1. Some few in those places that enioy the meanes feele Gods power in them to their conuersion Ier. 3. 14. One of City and two of a Tribe and the greatest part by farre is neuer the better for them Matth. 22. 14. Many are called but few are chosen 2. Some simple rude people are wont to finde such a blessing on the meanes as that they attaine to great measure of knowledge and grace by them whereas others of better nature capacity and education enioying the very same meanes can feele no sweetnesse or power in them I giue thee thankes O Father Lord of heauen and earth saith our Sauiour Matthew 11. 25. that thou hast hidden these things from the wise and prudent and reuealed them vnto habes 3. Some that haue beene notoriously and infamously wicked we see are oft conuerted by the meanes and made new men Others become most vile and wicked men by them that were very ciuill and morall men before By the same Ministry whereby the Publicans and Harlots were conuerted the Scribes and Pharisees were made outragiously wicked Matth. 21. 31 32. And from whence commeth this that the meanes of saluation do good on some and no good on other Surely not from the worthinesse of the persons that are conuerted or from the excellencie of the meanes but onely from the good pleasure of Almighty God according as we haue seene Euen so O Father for so it seemed good in thy sight Matth. 11. 26. He hath mercy on whom he will haue mercy and whom he will he hardneth Rom. 9. 18. 3. Though he doe vse to worke by meanes yet the meanes he is wont to worke by are so weake and simple that they are more likely to hinder his worke then to further it at all In his most miraculous workes he hath beene wont to vse meanes but they were such as all the world might see had in themselues no force at all to effect that which he wrought by them See this Iosh. 6. 3. 〈◊〉 They must 1. Goe round about the City for sixe daies together once a day and seuen times the seuenth day 2. The last time they had gone round about it the Priests must blow the trumpets of Rams-hornes seuen times 3. When these trumpets had beene blowne the seuenth time all the people must giue a shout and then the walls fell downe flat Doe you not thinke the men of Iericho scorned them all this while and thought them out of their wits The like we shall see in a miraculous cure done vpon Naaman the Leper he must go wash himselfe in â—…ordan seuen times and then he should bee cleane 2. Reg. 5. 10. And vpon a man that was borne blind Christ made clay with his spittle and aâ—…nointed the eyes of the blinde man with the clay Iohn 9. 6. And so doth he in the great worke of mans conuersion vse meanes yea he hath set downe and appointed in his Word what meanes he will vse and without which he neuer vseth to worke But what are these meanes Surely 〈◊〉 Corinthians 1. 21. The foolishnesse of preaching that is 1. Preaching which the most men and wisest men in the world all that perish esteeme contemptibly of and account meere foolishnesse 1. Cor. 1. 18. 23. 2. The preaching of such men as haue no shew with them in the world no outward meanes to draw
Lords corne is already white vnto haruest it is ripe and ready for the sickle if it be not now reaped and gathered it will be lost and spoiled and that you may easily perceiue if you will but lift vp your eyes and looke vpon the regions Behold how God hath prepared the hearts of men to receiue the Gospell See in what multitudes and with what great desire they flocke vnto it and that not onely in Iudea but euen here among the Samaritans Now the Doctrine that our Sauiour intendeth to teach vs here is this That the Ministry of the Word is a matter of great necessity for the saluation of men For our Sauiour here compareth the people of God vnto corne that is ripe and the Apostles in respect of their Ministry and preaching vnto reapers and vseth this reason to stirre them vp to zeale and diligence in teaching because as the corne that is ripe must needes perish if it haue none to reape and gather it so must Gods people needes perish if they haue none to teach and instruct them It is not onely good and profitable and fit that Gods people should haue Preachers but it is a matter of necessity also Many proofes might be brought for this Doctrine but I will at this time insist onely in this argument of comparison which our Sauiour vseth in this place We shall finde therefore that there is scarce any one truth in all religion which the Holy Ghost hath taught vs so plainely by so many familiar comparisons and similitudes as he hath done this truth of the necessity of the Ministry of the Word And the cause why the Holy Ghost teacheth vs this by similitudes is because we can farre more easily vnderstand earthly than heauenly things The necessity of hauing Preachers few can conceiue the Lord hath therefore taught it vs by such comparisons as euery man can vnderstand and iudge of Fiue of these comparisons I will propound vnto you 1. Sometimes Gods people are called the Lords pleasant Garden and fâ—…full Orchard Cant. 4. 12 13. and the Preachers are called Planters and Waterers of it 1. Cor. 3. 6. And if you haue a plot for a Garden or Orchard in the best soile vnder heauen it is not possible it should yeeld you any pleasant fruit if it haue had none to plant and water it 2. Sometimes the people of God are called the Lords building 1. Cor. 3. 9. his house and temple 2. Cor. 6. 16. and the Preachers are called the Lords Masons and Carpenters that must both lay the foundation and set vp the whole building 1. Cor. 3. 10. I haue laid the foundation and another buildeth thereon 3. Sometimes Gods people are called the sonnes and daughters of God 2. Cor. 6. 18. and then Preachers are called both the spirituall fathers by whom they are begotten vnto God 1. Cor. 4. 15. and the nurses by whom they are fed with milke while they are babes in Christ I haue fed you with milke 1. Cor. 3. 2. and the Lords stewards that must prouide stronger meate for them when they are growne to ripe yeares and at whose hands they must receiue their portion of meate in due season Luke 12. 42. 4. Sometimes Gods people are called Pilgrims that trauaile in a strange and vnknowne and dangerous way 1. Pet. 2. 11. and then Preachers are called their guides Heb. 13. 7. and the light of the world Matth. 5. 14. 5. Lastly Gods people are called sometimes the Lords husbandry and corne field 1. Cor. 3. 9. and then Preachers are called both his labourers that by stocking and dunging and plowing the ground prepare it wee are labourers together with God 1. Cor. 3. 9. and his seeds-men that sowe it the sower soweth the Word Mar. 4. 14. and his reapers and haruest-men that get downe his corne and bring it into his barne as you may see the haruest truely is great but the labourers are few pray yee therfore the Lord of the haruest that he would send forth labourers into his haruest Luk. 10. 2. and in this Text most plainly The Reason why preaching is of such absolute necessity as we haue heard to the saluation of men is that which the Apostle giueth 1. Cor. 1. â—…1 It pleased God by the foolishnesse of preaching to saue such as beleeue not any excellency that is in vs or in our preaching for doubtlesse the holy Scriptures the written Word of God which you haue in your hands is of farre greater worth and excellency than any Sermon we can make vnto you Neither is it any inability in the Lord to saue whom he pleaseth without preaching but the only reason is that it hath pleased God to ordaine and appoint this to be the meane whereby he will begin and perfect the worke of grace in his Elect. The first Vse of this Doctrine is to conuince the iudgement of men in this point For there is scarce any one truth of God that findeth more strong oppositions and reasonings against it in the nature of man Yea the more excellent parts of nature men haue the greater enemies they are wont to be vnto this truth But howsoeuer he that is a meere naturall man or an Atheist that beleeueth not the Scriptures may still doubt of or oppose this truth let no Christian any longer withstand it or make any question of it now he hath heard it so clearely and euidently confirmed to him out of Gods Word lest he be found euen a fighter against God as Gamaliel speaketh Act. 5. 39. But let him learne to captiuate his reason to the obedience of God 2 Cor. 10. 5. and pray against his infidelity as Marke 9. 24. euen cry with teares vnto God to helpe his vnbeliefe The second Vse of the Doctrine is to reprooue them that thinke and say so much preaching is needlesse we haue too much preaching that count the calling of the Ministry the most vnnecessary calling in the Common-wealth that thinke of all callings and conditions of men Preachers may best be spared and therefore spoyle this function and disgrace it by all meanes Of those men it may be said as Psal. 73. 9. they set their mouth against heauen For how can a man more directly contradict the Word and Spirit of God than by saying or thinking thus But know this beloued for a certaintie that as in the Church there is no calling of that necessity as a good Ministrie the Lords Orchard the Lords Building the Lords Family the Lords Husbandrie cannot possibly be without it so euen in the Common-wealth there is no calling but one so necessarie no calling but one the Magistracie I meane whereby the Common-wealth receiueth so great benefit as by the Ministrie Thou leddest thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. Yea the best policie that any state can vse to cause the Common-wealth to prosper and flourish is to plant in euery part of it in euery Congregation an
yet this comparison holdeth betweene the Prophets and all the Ministers of the Gospell they were sowers and we are reapers This is plaine by another speech of Christ Matth. 11. 11. for there hauing preferred Iohn Baptist before all the Prophets and that in this respect among others because he gained more to God by his Ministrie than any of them had done as appeareth Verse 12. From the time of Iohn Baptist hitherto the Kingdome of heauen suffereth violence he addeth in the latter end of that 11. verse Notwithstanding he that is least in the Kingdome of heauen that is in the new estate of the Church is not in respect of his person and gifts but of his Ministry greater than Iohn Baptist. Hitherto belong those prophesies that in the dayes of the Gospell the Church should so increase Esay 54. 2 3. Enlarge thy tents for thou shalt encre ase on the right hand and on the left and that knowledge should then abound Esay 11. 9. and sanctification also after those daies the daies of the Gospell he meaneth saith the Lord I will put my law in their inward parts and write it in their hearts Ier. 31. 33. Nay the Lord neuer sendeth any faithfull Minister to a people but he vseth to make his Ministry fruitfull vnto some the sower neuer goeth forth to sowe but he meets with foure sorts of ground whereof the one is good as our Sauiour teacheth vs in that Parable Matth. 13. 3 8. Yea this is made a note of an able Minister of the New Testament 2. Cor. 3. 6. he is a Minister not of the letter onely but of the spirit The Reasons of this Doctrine are three 1. All things that concerne our saluation are more clearely taught and more fully in the Ministry of the Gospell than they were vnder the Law This is plaine Colos. 1. 26. where the Apostle calleth the Gospell a mystery which had beene hidden since the world began and from all ages but now is made manifest to all his Saints 2. The mercy of God and his free grace is more fully made knowne and offered vnto men in the Ministrie of the Gospell than it was vnder the Law This reason the Apostie giueth the grace of God that bringeth saluation hath appeared vnto all men Tit. 2. 11. 3. The Spirit of God which onely maketh the Word of God effectuall in the heart of man is much more plentifully bestowed since the time of Christs Ascension than euer it was before This is plaine Iohn 7. 39. The Holy Ghost was not yet giuen because Iesus was not yet glorified This Doctrine serueth for the Vse and profit both of vs that are Gods Ministers and for all you that are Gods people First we that are Ministers are to be exhorted by this Doctrine that we labour to be fruitfull and profitable in our Ministry Seeke not wealth or ease or credit but fruit Labour to finde that thy Ministry hath done good that it hath beene effectuall to the conuersion of some This made Paul so earnestly desirous to see the Romanes that he might haue some fruit among them also as he had among the other Gentiles Rom. 1. 13. Foure Reasons may be giuen to mooue vs to this care 1. God hath placed vs in this calling and giuen vs the gifts we haue to this end euen for the perfecting of the Saints and for the edifying of the body of Christ Ephes. 4. 8. 12. the manifestation of the spirit is giuen to euery man to profit withall 1. Cor. 12. 7. 2. Euery man should count it his misery to be vnprofitable it is noted for a great part of the misery of our estate by nature that we are altogether vnprofitable Rom. 3. 12. how much more a Minister Matthew 21. 30. cast yee the vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth 3. Nothing will yeeld vs that comfort in life or death as this not all the wealth we haue gathered nor the credit and applause we haue had 1. Thess. 2. 19. they whom he had won to God were his hope and ioy and crowne of reioycing 4. This is the chiefe thing that will assure vs that God hath indeed called vs to be Ministers of his Gospell and approueth of our Ministry when we are fruitfull when the porter the Holy Ghost appeareth vnto vs and giueth entrance to our Ministry into the hearts of the people Iohn 10. 3. as we know he did to Pauls Ministry into the heart of Lydia Act. 16. 14. We haue heard all the Ministers of the New Testament are reapers The seruants to whom God committed his talents if they were good and faithfull seruants gained somewhat to their Master Matth. 25. 23. Thus Paul approoueth himselfe to be an able Minister of the Gospell the Corinthians that were conuerted by his Ministry were his letters of commendation written in his heart yeilding him much inward comfort and assurance of his calling and also knowne and read of all men such an euidence of his calling as was apparant vnto all men 2. Cor. 3. 2. this he calls the very seale of his Apostleship 1. Cor. 9 2 Now seeing this is so necessary I will giue some few rules out of Gods Word which if we follow we shall be sure to reape fruit of our labours 1. We must be diligent and painefull both in study and in preaching giue attendance to reading to exhortation to doctrine neglect not the gift that is in thee but both by diligence in study and in preaching labour to stirre it vp and increase it saith the Apostle vnto Timothy 1. Tim. 4. 13 14. 2. When we teach we must labour to teach that not wherein our selues may shew most learning or eloquence but which may be most profitable and of vse to them we teach speake thou the things which become sound wholesome doctrine Tit. 2. 1. and the things that he would haue Titus to affirme constantly and to insist vpon in his Ministry are the things that are good and profitable vnto men Tit. 3. 8. 3. Striue to teach in that manner as may most profit thy hearers Marke 4. 33. Christ preached so as they were able to heare This was Pauls minde though he excelled all the flaunting preachers at Corinth in the tongues yet he professed that in the Church he had rather speake fiue words to the capacity and edification of others then ten thousand words in an vnknowne tongue 1. Cor. 14. 18 19. Hitherto belongeth that exhortation preach the Word reprooue rebuke exhort that is apply thy doctrine alwaies to the present estate and condition of thy hearers 2. Tim. 4. 2. 4. Take heed to thy life that thou do nothing to hinder the fruit of thy labours take heed vnto thy selfe and vnto the doctrine 1. Tim. 4. 16. And 1. Cor. 9. 15. it were better for me to die then that any man should make my glorying void that is rather then that any man should be able to obiect ought
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
were to be gathered out of the whole world This answer shall be cleared and confirmed vnto you in three Points 1. That the World in this place cannot possibly be taken for all mankinde 2. That by the World may well be meant the Elect onely that are scattered throughout the World 3. The Reason why the Holy Ghost intending onely to teach that Christ is the Sauiour of all the Elect vseth this Phrase to expresse it by and cals him the Sauiour of the World 1. That the world in this Place cannot be taken for all mankinde is euident because then this sentence should be contrary to many other plaine places which teach vs that Christ is not the Sauiour of all mankinde For it is expressely said in Scripture 1. That many in the world shall not be saued by him Matth. 7. 22 23. Many will say vnto mee in that day Lord Lord haue wee not by thy Name prophesied c. And then will I professe to them I neuer knew you 2. Yea that the greatest part of men in the world shall not be saued by him wide is the gate and broad is the way that leadeth to destruction and many there be that goe in thereat because straight is the gate and narrow is the way that leadeth vnto life and few there be that finde it Matth. 7. 13 14. 3. That he shall be an occasion of damnation to many in the world Rom. 9. 32. 3. They haue stumbled at the stumbling stone as it is written Bâ—…held I lay in Zion a stumbling stone and a rocke to make men fall 4. God doth not so much as offer Christ nor make him knowne to all men in the world For as it was vnder the Law he hath not dealt so with any nation and as for his iudgements they haue not knowne them Psal. 147. 20. so may it truely be said that in euery age since there hath beene many thousand soules that neuer so much as heard of the name of Christ. As he did by immediate Reueration forbid his Apostles to goe vnto some people Act. 16. 6 7. So still by his prouidence he with-holds the meanes of grace frommany He doth in this case with the heauenly raine of his Word as he oft doth with the naturall raine I caused it saith he to raine vpon one city and caused it not to raine vpon another city one piece was rained vpon and the piece whereupon it rained not withered Amos 4. 7. 5. Christ desired not that all men in the world nor that the most men in the world should haue benefit by his death Ioh. 17. 9. I pray for them I pray not for the world but for them that thou hast giuen me for they are thine Thus haue I made it euident that when Christ is here called the Sauiour of the world it cannot be meant that he is the Sauiour of al men in the world 2. Now for the second point that by the world here may well be meant the Elect only that are scattered throughout the world is as plaine First because the like generall speeches are so taken in other places Looke vnto me and be ye saued all the ends of the earth vnto me euery knee shall bow and euery tongue shall sweare Esay 45. 22 23. and All Kings shall fall downe before him all nations shall serue him Ps. 72. 11. Secondly because in many places of Scripture the benefit of Christs death is restrained and limitted to a peculiar and choise company Esay 53. 6. He hath laid on him the iniquity of vs all Mat. 1. 21. He is called Iesus because he shall saue his people from their sins Ioh. 10. 15. I lay downe my life for my sheepe Ephes. 5. 23. He is the sauiour of his body Thirdly because in other places of Scripture by the world is meant the whole company of Gods Elect only Ioh. 6. 33. The bread of God is he which commeth downe from heauen and giueth life to the world 2. Cor. 5. 19. God was in Christ and reconciled the world to himselfe not imputing their sins vnto them Will any say that he hath giuen life vnto or reconciled vnto God all persons in the world 3. To come to the Reasons why the Holy Ghost intending to say no more but this that Christ is the Sauiour of all the Elect expresseth it not in those tearmes which one would thinke were more plaine but saith he is the Sauiour of the world 1. Iohn 4. 14. The Father hath sent his Sonne to bee the Sauiour of the world Iohn 3. 16. God so loued the world Ioh. 1. 29. and 6. 51. I giue my flesh for the life of the world not for our sinnes onely but for the sinnes of the whole world 1. Iohn 2. 2. God will haue all men to be saued and he gaue himselfe a ransome for all 1. Tim. 2. 4. 6. He tasted death for euery man Heb. 2. 9. The Reasons hereof are these 1. To expresse that the number of the Elect the number of those that shall be saued by Christ should be exceeding great according to that promise Gen. 13. 16. I will make thy seed as the dust of the earth And 15. 5. Innumerable as the starres in the firmament For so when we would expresse that a thing is commonly knowne we are wont to say All the world knowes it And so the Scripture it selfe speaketh Ioh. 12. 19. The world goeth after him Rom. 1. 8. Published throughout the whole world So Mat. 3. 5 6. It is said that all Iudea and all the region round about Iordan went out to Iohn and were baptized of him 2. To shew the better that Christ and his Merits should belong not to the Iewes onely but to the Gentiles to some of all parts and corners of the world some of all sorts and conditions of men This was necessary to be taught and expressed in most significant tearmes specially in those times wherein Christ and the Apostles liued both because the Iewes for a long time had beene the onely people of God and all of other Nations might iudge themselues excluded as all the Gentiles are called strangers and brought in complaining Esay 56. 3. The Lord hath surely separated me from his people as also because Christ while he was on earth seemed to haue beene sent onely to the lost sheepe of the house of Israel Matth. 15. 24. Now the Lord could not in more significant tearmes haue expressed this That the Lord had his Elect not among the Iewes onely but also among the Gentiles in all sorts and conditions of men than by saying Christ is the Sauiour of the World And this is certainely the Apostles meaning both in 1. Iohn 2. 2. not for our sinnes only that are Iewes and haue beene his ancient people and to whom he was first and chiefly sent but also for the sins of the whole world of his elect Gentiles dispersed throughout the whole world And in 1. Tim. 2. 4. who will haue all men
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
of his Apostles giuen them a charge which was peculiar to them and to them for that time also as appeareth by that which our Sauiour said vnto them Luke 22. 36. but now he that hath a purse let him take it and likewise his scrip And by that which is said of Pauls cloke which he left at Troas 2. Tim. 4. 13. Matth. 10. 9 10. Prouide not gold nor siluer nor money nor a scrip for your iourney neither two coates neither shooes nor a staffe he giueth a reason that is common to all faithfull Ministers with them For the workeman is worthy of his meate Yea as Luke 10. 7. hath it The labourer is worthy of his wages and wages we know if it be iust and equall is more than will serue for foode And Luke 22. 35. he seeketh to confirme them by that experiment When I sent you without bagge or scrip or shooes lacked ye any thing And they said Nothing Thirdly they shall be sure to finde some that will receiue their Doctrine also and profit by it This is plaine in the Parable of the sower the sower loseth not all his seede but though some fell on the high way and some on stony ground and some among thornes yet some fell in good ground Mar. 4. 8. 20. So we shall finde in the story of the Acts of the Apostles that notwithstanding the places they went to were deepely setled and strongly rooted in Idolatry and that also they euer met with most bitter opposition of the Iewes yet they neuer preached any where but some receiued profit by them This is noted at Pauls being at Thessalonica Acts 17. 4. Some of them beleeued and ioyned in company with Paul and Silas And at Athens verse 34. though some mocked and others were in suspence Howbeit certaine men claue vnto Paul and beleeued And at Rome Acts 28. 24. Some were perswaded with the things that were spoken and some beleeued not The Reason of this Doctrine is this That God maketh that precious account of the Ministry of his Gospell that he neuer bestoweth it vpon any place were he hath not some of his Elect. Other blessings God bestoweth in as great plenty vpon Reprobates as vpon his Elect. Eccles. 9. 2. All things come alike to all and the same condition is to the iust and to the wicked But this blessing God giueth to no place where he hath not some people to saue This the Lord expressed vnto Paul when he giueth him the reason why he would haue him preach at Corinth Acts 18. 9 10. Feare not but speake and hold not thy peace for I haue much people in this Citie And Christ giues this for a reason why he sent forth the Seuenty because the Lords haruest was then great God had much good corne to gather into his barne Luk. 10. 2. And the Apostle when he would proue that God had an Elect people among the Gentiles and had a purpose to saue the Gentiles vseth this argument to proue it by Rom. 10. 18. But I demand haue they not heard no doubt their sound went throughout all the earth and their words vnto the ends of the world Now if God neuer send his Prophets and Messengers to any people but where he hath some of his Elect then can they not choose but finde some that will honour them some that will be kinde vnto them yea which is more some that will heare and receiue their Doctrine For so saith our Sauiour Iohn 10. 27. My sheepe heare my voice The Vse of this Doctrine is for our encouragement that are Ministers of the Gospell against the generall contempt and hatred that is borne not to our persons onely but to our Doctrine and Ministry also 1. Though no man regarded vs nor our Ministry yet if we haue the testimony of a good conscience euery one of vs may comfort our selues as the Prophet doth Esay 49. 4 5. My iudgement is with the Lord and my worke with my God though Israel bee not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength But yet the Lord hath giuen vs this further encouragement That if the fault be not in our selues wee shall not want honour maintenance or successe but though many doe despise vs yet some shall receiue vs esteeme of vs loue vs and heare vs with delight and profit And we haue more cause of comfort in the loue of one good man that feareth God how poore soeuer than we haue cause of discouragement in the hatred and scorne of an hundred wicked men Yea certainely our hearts are not vpright in vs if we be not of this mind This was Dauids minde Psal. 119. 79. Let such as feare thee turne vnto me and such as know thy testimonies 2. The second Vse of this Doctrine is for the reproofe of wicked men that receiue vs not This example of the rest of the Galileans did doubtlesse increase the condemnation of them of Nazaret in reiecting Christ. Many flatter themselues in this and thinke it is no sinne to despise Preachers and Preaching because it is the fashion all men do so For this is certainely a great comfort to wicked men to see that many do as they do or worse then they do Ezek. 16. 54. Iuda by her sinnes comforted Sodome and Samaria But know thou though this be a poore and wretched comfort yet thou shalt not haue so much as this to comfort thee For thou seest there be many that esteeme vs and our Ministry Wisedome is iustified of her children Matth. 11. 19. yea many of thine owne sort and ranke Gentlemen as thou art Seruing-men as thou art Husbandmen and Tradesmen as thou art men of as good calling and degree as thy selfe men of poore estate as thy selfe this is that that will one day confound thee yea say they were all thy inferiours their example in this will confound thee 1. Cor. 1. 27. God hath chosen the foolish things of this world to confound the wise their zeale will confound thy backwardnesse their loue thy hatred and malice Yea this thine owne conscience knoweth well and that is the cause why thou frettest so to heare and see this that there be so many resort to our Ministry so many that loue and esteeme vs Mark 11. 18. Followeth now the reason that moued the Galileans to receiue Christ They had seene all the things that he did at Ierusalem at the Feast Why what did he at the Feast Surely there is nothing expressed that he did but that Iohn 2. 15. He made a scourge and droue all out of the Temple that sold oxen and sheepe and doues and poured out the changers money and ouerthrew the tables Yet it is certaine he did there at that time many miracles though it be not expressed what they were for so it is said When he was in Ierusalem at the Passeouer many belieued in him when they saw the miracles that he did Ioh. 2. 23. And
of the second commandement which concerneth his outward worship I will visit the iniquity of the fathers vpon the children to the third and fourth generation of them that hate me Exod. 20. 5. generally all wickednesse will do it Cursed shall be the fruit of thy body Deut. 18. 18. Thirdly let vs all learne by this what a happy thing it is to haue God for our Father If we that are euill Matth. 7. 11. when our childe asketh vs bread will not giue him a stone if we when he asketh fish will not giue him a serpent if we Mal. 3. 17. doe so spare them if we Esay 49. 15. cannot forget them if we be so apt to receiue our childe how hainously soeuer he hath offended vs vpon his submission how much more will the Lord receiue vs Luke 15. 20. If we shew our affection most when our children are in extremity how much more will the Lord his soule was grieued for the misery of Israel Iudg. 10 16. If we take no pleasure in beating our children how much lesse the Lord he doth not afflict willingly nor grieue the children of men Lam. 3. 33. Lecture the eightie fiue March 19. 1610. IOHN IIII. XLVII NOw it remaineth that wee procede vnto the third and last point which wee obserued in these words namely the benefit that this great man receiued by his affliction Concerning which these three points are to be obserued First it humbled him greatly and abated his pride for as great a man as he was yet he himselfe seeketh helpe for his sonne and 2. he meekely and patiently bare a very sharpe checke that Christ gaue vnto him verse 48 without euer replying or expostulating the matter with him Secondly it did driue him to seeke to Christ yea to seeke earnestly and importunately for helpe Doubtlesse first he had heard much of Christ before this time and did also esteeme him a great Prophet but whether it were for feare of Herod or some other carnall respect he came not vnto him till this affliction did driue him vnto him secondly he had also vsed the benefit of physicke and all other ordinary meanes before and till that he seeth no meanes would preuaile but his sonne grew into extremity and was euen ready to dye he comes not to Christ. Thirdly this affliction became vnto him a meane and occasion of his vnfained conuersion for first it softened his heart and prepared it to beleeue the word of Christ secondly it brought both himselfe and his whole family to the Faith The Doctrine then we haue here to learne is this That affliction is greatly profitable and necessary vnto all the Elect of God Marke that I say vnto the Elect of God for affliction in it selfe is a curse of God and fruit of his wrath due to sinne whether we be afflicted in our bodies or in our mindes or in our children or in our goods or in our good name there is no affliction of what kinde soeuer but it is in it owne nature a curse of God the Lord makes this preface to all the particular euils and afflictions that he threatneth If thou wilt not hearken to the voice of the Lord thy God then all these curses shall come vpon thee and ouertake thee Deut. 28. 15. And daily experience teacheth vs afflictions are not profitable to all men Pharaoh had afflictions enow but still his heart was harder and harder Of all the afflictions of the Reprobate we may say as our Sauiour speaketh in another case Matth. 24. 8. All these are but the beginnings of sorrowes The losses and afflictions the paines and sorrowes they feele in this life are but as earnests of those vnspeakeable and euerlasting torments that are prepared for them in the life to come This that I speake of therefore that men should receiue so great good by affliction is a priuiledge peculiar to the Elect of God Romanes 8. 28. All things and hee speaketh specially of afflictions worke together for the best to them that loue God euen to them that are called according to his purpose To them all things are sanctified all things are made good euen those things that in themselues are most euill 1. Cor. 3. 21 22. All things are yours whether it be this world or life or death or things present or things to come all are yours and yee are Christs The Crosse of Christ like vnto the Tree that God shewed Moses Exod. 15. 25. hath made affliction which was before as the waters of Mara bitter and unwholesome to be sweet and wholesome to all his people To all such I say affliction is both profitable and necessary For the profit of them you know what Dauid said Hee had afflictions of all kindes and of them all he saith Psal. 119. 71. It is good for me that I haue beene afflicted And the Church Lam. 3. 27. speaketh more generally It is good for a man that he heare the yoke in his youth But I say not onely they are profitable but they are necessary also as necessary as meat and drinke Vnlesse God would see vs perish he must needs afflict vs yea the best man that euer was hath had great need of it to his dying day Psalme 73. 14. Daily haue I beene punished and chastened euery morning Acts 14. 22. We must through many afflictions enter into the Kingdome of God or we can neuer come there That is the reason of that strange and passionate speech the Lord vseth of his people Ier. 9. 7. Behold I will melt them and try them for what should I els do for the Daughter of my People As if he should say I can deuise no way to do them good but by casting them into the fornace of affliction Reasons of this Doctrine I might giue many but I will content my selfe with those few that the Text affordeth me in the example of this Ruler First his affliction as I shewed you did humble him This is the first Reason why it is so profitable and necessary because it humbleth the heart of man and abateth his pride There is no one sinne we know that maketh a man more odious to God or that is a greater barre to our saluation than pride is Prou. 16. 5. All that are proud in heart are abomination to the Lord. Iames 4. 6. The Scripture offereth more grace and therefore saith God resisteth the proud and giueth grace to the humble Neither is there any man high or low rich or poore godly or vngodly but he hath in him that old leauen that Paul speaketh of 1. Cor. 5. 7. which puffeth vp his heart and causeth him to swell and to thinke too well of himselfe All the oppression and cruelty that the Mighty practise vpon their inferiours proceedeth from this roote Psal. 119. 122. Let not the proud oppresse mee and so doth the malice and vnreconcileable heart that is in men Pro. 13. 10. Onely by pride doth man make contention From hence it commeth
the professors of Gods truth that they heare nothing they talke of nothing so willingly as they do of the faults of others euen of their brethren Psal. 50. 20. Thou sittest and speakest against thy brother c. There is no talke that men will sit so long at and so willingly as this Pro. 18. 8. The words of a tale-bearer are as flatteries and they goe downe to the bowels of the belly O if the Lord should so gladly pry into all the faults of his seruants as we that are fellow-seruants do into the infirmities one of another who were able to abide it Psal. 130. 3. If thou O Lord shalt streightly marke iniquities O Lord who shall stand Let vs therefore in this also shew our selues the children of our heauenly father that as he doth vnwillingly see the faults of his children hee hath not beheld iniquity in Iacob Num. 23. 21. and passeth by many of their transgressions Micah 7. 18. so let vs learne to do Let vs be loth to see and heare of the infirmities of Gods seruants Thirdly thou must take heed that when his infirmities and faults be such as thou canst not choose but take notice of then that thou despise him not nor reiect him for his infirmities not for errour in iudgement Let not him that eateth despise him that eateth not and let him that eateth not iudge him that eateth Why doest thou iudge thy brother or why doest thou set at nought thy brother Rom. 14. 3. 10. not for infirmities and slips in his life and conuersation Mat. 18. 10. See that yee despise not one of these little ones Where our Sauiour cals the faithfull so neither in respect of their stature as verse 2. nor in respect of their pouerty and contemptible estate in the world but in respect of their many errours and infirmities as is plaine by the comparison he vseth vers 12. It is not lawfull to despise so little and meane a Christian as through his errours and falls is like vnto a stray and lost sheepe And marke our Sauiours reason for this vers 10. Because God despiseth them not but makes great account of them and hath appointed his Angels to guard and attend them yea vers 11. he sent his Sonne into the world chiefly for their sakes therefore must we take heed we despise them not Now it is certaine that many offend this way that take themselues to be right good Christians they that pretend great loue and respect to good men and euen to all them that feare God yet will be found to be despisers of these little ones This will appeare euidently in three things First by the aptnesse that is in Christians to iudge one another If any differ from them in iudgement but euen in the controuersies of our Church about matters of ceremony If we discerne in any professor neuer so little frowardnesse or vnthankfulnesse or pride or such like corruption though both the one and the other do professe the feare of God not in word only but in their whole conuersation straight we are apt to conclude surely he is but a carnall man he is but an hypocrite there is no soundnesse or sincerity of heart in him Now this is a plaine despising of Christs little ones When the Apostle had said Rom. 14. 34. Let not him that eateth despise him that eateth not he adds presently And let not him that eateth not iudge him that eateth for God hath receiued him Who art thou that condemnest another mans seruant he standeth or falleth to his owne master The second signe of this is the aptnesse that is in Christians to estrange themselues one from another in affection in countenance in society for euery small infirmity they discerne one in another This is also a plaine despising of Christs little ones and a spice of that foule sin that the Prophet notes in the hypocrites of his time Esay 65. 5. Which say Stand apart come not neare mee for I am holier then thou Of our Sauiour we reade that though his kinsfolkes and all the company that met at the wedding in Cana of Galile were addicted to the superstitious purifications of the Iewes yet did not he for that their errour in iudgement and practice shunne their company and society Iohn 2. 6. And of the first Christians in the Primitiue Church it is said Acts 2. 42. that as they did ioyne together in the Apostles Doctrine and fellowship and breaking of bread and prayers so they were not strange one to another but maintained a sweet fellowship and society together vers 46. They did eate their meate together with gladnesse and singlenesse of heart And so should we doubtlesse do vpon the same ground Certainly they that are of the same minde in all substantiall points of Religion and are enliued and guided by the same spirit of grace ought not to be strange one vnto another Not loue onely but brotherly kindnesse is required of vs one toward another 2. Peter 1. 7. A third signe of this is the generall neglect of all meanes to reclaime or strengthen a weake brother we are apt to obserue euery fault in a weake brother to dislike him for it to speake of it also to others but neither by prayer to God nor by brotherly admonition will we seeke to reclaime him This is a plaine despising of Christs little ones count him not as an enemie but admonish him as a brother 2. Thess. 3 15. we count him not as a brother but as an enemy whom we refuse to admonish Now because this is so generall a fault and such a fault as greatly hindreth not only the loue that should be among vs and the comfort that Christians might finde in their mutuall society but also the growth of grace and religion in the Church I will therefore shew you out of Gods Word by what meanes euery one of vs may master and sudue this corruption in our selues The first is the consideration of the commandement of God whereby we are so oft and straightly charged to shew our loue and tender respect to Christs little ones We know it is oft made a certaine note of one that is in the state of grace when he can loue the brethren when he can loue a Christian because he is a Christian and he that loueth not his brother abideth in death 1. Iohn 3. 14. Now this is no certaine argument that we loue the brethren when we can loue and esteeme such as excell in grace for so farre forth many a wicked man hath loued Gods seruants Herod himselfe reuerenced and esteemed of Iohn Mar. 6. 20. but therein appeares the truth of our loue when we can loue such a one as we know to be a brother though wee doe see sundry faults and infirmities in him The louing of all the Saints is oft noted for an argument of this true loue Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Marke therefore how oft we are charged with this respect to
vnsound iudgement in some cleare and manifest truths or other full of reasoning and oppositions against it 1 Tim. 6. 5. If any consent not to the wholsome words of the Lord Iesus Christ and vseth vaine disputations he knoweth nothing saith the Apostle his mind is corrupt and destitute of truth Fourthly the knowledge of a regenerate man may be discerned by this It hath power to reforme and rule his heart and workes in him a care of practice and obedience Luke 8. 15. They that with an honest and good heart beare the word keepe it and bring forth fruits with patience 1 Iohn 2. 3 4. Hereby we are sure we know him if we keepe his commandements he that saith I know him and keepes not his commandements is a lyar Esa. 2. 3. He shall teach vs his wayes and we will walke in his paths Yea sanctified knowledge makes a man strong to resist and stand against tentation The feare of the Lord that is wisdome and to depart from euill is vnderstanding Iob 28 28. Prou. 24. 5. A wise man is strong for a man of vnderstanding increaseth his strength He that can say as Psal. 17. 4. By the word of thy lips I haue kept me from the path of the destroyer is a happy man he knowes the truth with a sauing knowledge On the contrary side the naturall mans knowledge swimmeth in his braine and hath no power in his heart It is said of the sonnes of Eli They were wicked men and knew not the Lord 1 Sam. 2. 12. They had no iot of sanctified knowledge in them Fiftly and lastly the regenerate man though he find himselfe wanting sometimes in these properties of sanctified knowledge yet feeles he this ignorance and bewailes it and what measure of knowledge soeuer he hath attained to he satisfieth not himselfe in it but the more he knowes the more he desires to increase in knowledge This you shall see in Dauid Open thou mine eyes that I may behold wondrous things out of thy law teach me thy statutes make me to vnderstand the way of thy precepts Psalme 119. 18 26 27. On the other side the naturall man is well perswaded of his owne knowledge thinkes he knowes enough and is full Woe be to you that are full Luke 6. 25. The second grace wherein I told you we were to make triall of the soundnesse of our hearts is Repentance by which I mean in this place onely the forsaking of sinne Now there is no one grace in soundnesse and vprightnesse in that mans heart that hath not vnfainedly repented and forsaken his sinnes Acts 11. 18. Then hath God also to the Gentiles granted repentance vnto life Vnlesse we can be able to say These and these sinnes I know I haue left surely we haue not repented Wee were sometimes foolish disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuy hatefull and hating one another Tit. 3. 3. And the man that hath vnfainedly repented and forsaken his sins doubtlesse hath an vpright heart Thus saith Dauid of himselfe Psal. 18. 23. I was vpright before him and kept my selfe from mine iniquity for he that hath repented is iustified and hath his sins forgiuen him Act. 5. 31. Christ is called a Prince and Sauiour to giue repentance and forgiuenes of sins If yan man shall aske May not some naturall men forsake and leaue the sins they haue liued in I answer Yes Peter speakes of some temporaries and hypocrites that had escaped the filthinesse of the world 2. Pet. 2. 20. and our Sauiour of one that had the vncleane spirit cast out of him and his house swept and garnished Matth. 12. 44. But these differences there be betwixt the repentance of the regenerate and naturall man 1. The regenerate man forsakes sin of conscience to God euen because he knoweth God hath forbidden it is offended and dishonoured by it as his sorrow for sin is according to God 2. Cor. 79. so is his forsaking of sin also 2. Cor. 7. 10. Yea his forsaking of his sin growes though not only yet chiefly from the knowledge he hath of Gods mercy and from the loue he beares to God for his goodnesse he forsakes his euill way and returnes to the Lord out of this hope and perswasion that he will haue mercy vpon him and that our God will abundantly pardon Esay 55. 7. He feares the Lord and his goodnesse Hos. 3. 5. The grace of God that bringeth saluation the Gospell which makes knowne to vs Gods loue in Christ hath taught him to denie vngodlinesse and worldly lusts Tit. 2. 11 12. On the other side the hypocrite forsakes his sins or rather seemes so to do first for that he wants meanes to follow them as of old or secondly no occasion is offered to shew his corruption in thirdly or out of respect he hath to his credit with men fourthly or out of the apprehension of Gods wrath only 2. The regenerate man forsakes not one or two but all knowne sins Why then there is no man regenerate will you say For in many things we sinne all Iames 2. 3. But my meaning is though he cannot shake off euery sin yet there is no knowne sin that willingly he giueth liberty to himselfe in be it small or great when once it is discouered to him to be a sin he makes a conscience of it as Daniel did of defiling himselfe with the Kings meat Dan. 1. 8. he kept Gods law and his conscience to obey it as the apple of his eye which the least more will offend Pro. 7. 2. This is called precisenesse and foolish nicenesse I grant that it is indeed a note of an hypocrite to be precise and strict in small matters and make no conscience of grosse sins to tithe miâ—…t and cummin and to neglect the weightyer points of the law to streine at a gnat and to swallow a cammell Mat. 23. 23 24. yet he that shall say of the least sin Tush that is nothing If I neuer do worse I shall do well enough doubtlesse that man hath no soundnes in his heart Iames 2. 10 11. Whosoeuer shall keepe the whole Law yet faile in one point is guilty of all For he that said Thou shalt not commit adultery said also Thou shalt not kill The least sin committed wilfully and presumptuously becomes dangerous and damnable the soule that dâ—…th ought presumptuously shall be cut off from among his people as the man was by Gods expresse commandement that had in that sort but gathered a few sticks vpon the Sabbath day Num. 15. 30. 32. On the other side no naturall man or hypocrite euer made conscience of all sin but either he hath some one sin that is his beloued sin which he will not part with as Herod had Mar. 6. 20. or of many sins which he counts small he makes no conscience at all but euen despiseth his waies in them as Salomon speaketh Pro. 19. 16. 3. The regenerate man though he slip often yet