generally haue a reuerent opinion of such men This reason is giuen why the Pharisees durst say nothing against Iohn Mat. 21. 26. For all held Iohn as a Prophet Herod himselfe thought reuerently of him Mar. 6. 20. 2. To secure their owne hearts in their errours and sinnes The finding of this little goodnesse in themselues that they hate not all good men but can thinke and speake reuerently of them doth strangely quiet the conscience of hypocrites for a time as that little goodnesse he found in himselfe did that Pharisee Luke 18. 11. The Vses of this Doctrine are three 1. To discouer vnto vs the weake foundations of the Popish faith and religion which yet I would not be large in had I not two reasons to moue me to it 1. That though I see no cause to doubt that any of you should be inclined that way yet partly the great increase of Papists of late and partly their strange boldnesse and confidence in their religion and readinesse to maintaine and broach their opinions in euery company may cause you sometimes to stagger and thinke they haue some truth on their side if you be not the better grounded and confirmed against them 2. My text here giues me direct occasion to do it yea more direct then any other that I can thinke of in all the Scripture Consider therefore that as the Papists do resemble the Samaritans in many other things so in this point especially that is described in this text namely in aduancing the credit of good and holy men to the discrediting of the truth of God The Papists are right Samaritans and do resemble them in many things 1. The Samaritan in many points of Religion agreed with the people of God for he worshipped the true God Ezra 4. 2. 2. King 17. â—…8 He acknowledged the fiue Bookes of Moses he vsed Circumcision and the Sacrifices of the Law 2. Kings 17. 32. he looked for the Messiah that was to come Iohn 4. 25. So doth the Papist agree with vs in many points of Religion 2. The Samaritan corrupted these parts of the true Religion with grosse Superstition and Idolatry for he had many things besides the Lord that he gaue diuine honour vnto 1. Kings 17. 29. Euery nation made gods of their owne and put them in the houses of the high places which the Samaritans had made euery nation in the cities where they dwelt He worshipped the true God in Images These nations feared the Lord and serued their grauen images saith the text 2. King 17. 41. And in that respect though the Holy Ghost say of them 2. Kings 17. 33. They feared the Lord because they retained many parts of Gods true worship yet in the very next verse he saith They did not feare God they did not worship the true God because they serued him not according to his Word And our Sauiour denieth Ioh. 4. 22. that there câ—…uld be any saluation had in their religion In this point also the Papist is like the Samaritan he hath many petty gods that he giueth diuine honour vnto he worshippeth the true God by Images and in that respect we may as truly say of him as it was said of the Samaritan he worshippeth not the true God at all because he worshippeth him not according to his Word how then can saluation be found in the religion of the Papist 3. The Samaritan was euer the chiefe practiser against the re-edifying of the Temple and of the holy city See some of their practises They weakned the hands of the people of Iudah and troubled them in building and hired Counsellours against them to frustrate their purpose all the dayes of Cyrus as we read Ezra 4. 4. 5. And Neh. 6. 12. 14. They made some of the Prophets and Prophetesses their instruments to hinder the worke So hath the Papist euer beene the author of all the means whereby the growth of religion hath been hindered amongst vs The strange slanders whereby many of the seruants of God haue beene discredited both with the Magistrate and with the people haue come from the Papist The domesticall dissentions and iarres we haue had among our selues haue come from the Papist also But in nothing hath he better resembled the Samaritan then in this case that is here described in this Text namely in pretending great loue and respect to the Saints departed and in aduancing their credit and authority to the discredit of the truth of God The Samaritan pretended great reuerence to Iacob they pretended for this Well from which they fetcht their water that Iacob gaue it them The Papist pretendeth for the power and authority of their Pope from whence in very deed all their religion is deriued and vpon which it is grounded that Peter gaue it him that Peter vsed it himselfe and left it to the Bishops of Rome that are his successours and for their whole religion they pretend that the ancient Fathers and Doctors of the Church deliuered it vnto them And therefore let vs bring neuer so good euidence out of the Word of God against them they are ready to put vs off as the Samaritan doth here Are you or the founders of your religion Luther and Caluin greater then Saint Peter Are you or they better or more likely to see the truth in religion then all the Fathers who gaue vs this religion and themselues professed it and all such as were taught by them We honour the Fathers say they you reiect and despise them The ancient Doctors of the Church are for vs and against you and your new religion Now for answer vnto them we say that the very same errours will be found in this plea of theirs as wee haue found in the argument of this Samaritan-woman for 1. As Iacob gaue no such Well to the Samaritanes so it is euident Peter gaue no such power and authority to the Bishops of Rome as they pretend Marke how we proue this 2. He had no such power and authority himselfe as the Pope exercises Peter exercised no such temporall and ciuill iurisdiction nay he might not do it The king of the Gentiles saith our Sauiour vnto him and the rest of the Apostles Luk. 22. 25 26. exercise lordship ouer them and they that exercise authority vpon them are called Benefactors But yee shall not be so Peter neuer tooke vpon him nor thought hee might take vpon him to depose Princes that should abuse their authority against the true Church and Religion or to absolue subiects from their Oathes of allegiance for he taught the contrary submit your selues to euery ordinance of man for the Lords sake saith he 1. Pet. 2. 13. He had no such ecclesiasticall supremacy ouer the whole Church as the Pope exerciseth for all the rest of the Apostles were equall to him Paul professeth so of himselfe in nothing am I behind the very chiefest Apostles saith he 2. Cor. 12. 11. The same commission the same gifts of the Holy Ghost the same keyes
notwithstanding the grosse sins thou liuedst in before thy calling when there was in thee no grace at all nor loue to God he then loued thee so far forth as to giue thee his Word to offer his Son to thee to giue thee his spirit how canst thou doubt but he will much more loue thee and not cast thee off for thy sinnes now he hath giuen thee a heart to loue and feare his name Secondly this Doctrine serueth for our instruction and imitation that professe our selues to be the children of God we should be followers of God in this as deare children Ephes. 5. 1. 1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion so we should not be discouraged from endeauouring with all long sufferance by all meanes especially by prayer vnto God the conuersion of such as are yet without grace be they neuer so wicked specially such of them as God hath tyed vs vnto by any speciall bond when the Apostle had charged Timothy to take principall care of this that in the Church assemblies prayers of all sorts may be made for Kings and all in authority whereof at that time there few or none that professed or fauoured the truth 1. Tim. 2. 1 2. he tells him vers 3. that this is good and acceptable in the sight of God our Sauiour and giues this for the reason of it vers 4. because hee will haue all men of all sorts and conditions of men some to be saued and to come vnto the knowledge of the truth And 2. Tim. 2. 24 25. he saith the seruant and minister of the Lord must be gentle vnto all men apt to teach patient instructing with meeknesse euen them that oppose themselues And Tit. 3. 2 3. he requires of all the faithfull that in their whole conuersation they shew all meekenesse to all men considering how bad themselues euen the best of them were before their conuersion 2. As the Lord loueth no man the worse for that he hath beene after once he hath vnfainedly repented no more should we See this in the Apostles charge concerning the incestuous person Yee ought saith he to forgiue him and comfort him lest peraduenture such a one should be swallowed vp with ouermuch sorrow Wherefore I beseech you that you would confirme your loue toward him 2. Cor. 2. 7 8. 3. As the infirmities of Gods children doe not cause the Lord to despise them or dislike their good workes no more should the infirmities we discerne in them that feare God cause vs to despise them or minish that reuerence and loue that we owe vnto them Despise not any of Christs little ones Matth. 18. 10. Honour all that feare God Psal. 15. 4. THE TWO AND TWENTIETH LECTVRE ON AVGVST XV. MDCIX IOH. IIII. XIX XX. The Woman saith vnto him Sir I perceiue that thou art a Prophet Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WEe haue heard that in the former verses our Sauiour seeking the conuersion of this poore woman and finding she could not or would not vnderstand what he had said vnto her in the commendation of the water of life which he had to bestow vpon her discouereth to her the secret whoredome that she liued in Now in these words the Euangelist setteth downe the effect which this reproofe did take in her heart and how the grace of true conuersion did now begin to worke and shew it selfe in her And this he noteth in three singular effects and fruits of grace that did appeare in her First she denied not nor excused or extenuated the sin which he had charged her with though she might well think he was neuer able either by witnesse or presumptions to conuince her of it Secondly neither doth she like euer the worse of him for dealing thus with her though if she had had in her no better a spirit then she had at the first she would haue scorned and defyed him that he being so meane a person as his habite did giue him to be should thus controll her she would haue told him that he spake this but out of a malicious and hard conceit that he had either against her nation because she was a Samaritan or against her person because she had denyed him water This I say she had beene likely to haue done if she had had nothing but nature in her but she doth not so but out of a tender conscience which the word of Christ and his Spirit had wrought in her she freely acknowledgeth her sin yet doth not the Euangelist who sets downe but the briefe summes of those things that were spoken and done report that she confessed her sin in plaine tearmes but that she did it in a far more effectuall manner to expresse her repentance then could otherwise haue beene done in so few words more effectually then if she should plainely haue said It is true indeed Sir that man that I keepe is not my husband but I liue in shamefull Whoredome with him For in these words Sir I see that thou art a Prophet She doth not onely confesse the truth of that which he chargeth her with but she doth also professe the reuerence and honour she bare to his person and that she esteemed now of him much better then she did before And this is the second fruit of her conuersion which the Euangelist doth record The third is this that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to her secretest sins but ready also to charge her with them yet she doth not out of a seruile feare and guilty conscience shrinke away from him and shun his company but desireth further communication with him and seekes instruction and resolution from him in a case of conscience that did most neerely concerne her For being touched in conscience with remorse for her sin and carefull to seeke peace with God shee desireth to be resolued by him in the right way how she may seeke the Lord and do him that seruice that may be acceptable vnto him Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman let vs consider in order so as we may receiue instruction and comfort by them And first in that it is noted as a fruit of true conuersion and repentance in this Woman that being charged with her sin though it were secret she presently acknowledgeth it and saith as one being out of all doubt and fully resolued Sir I see that thou art a Prophet Wee learne That hee that is truely penitent for any sinne will bee ready to acknowledge his sinne euen to men when hee is charged with it He will be ready to acknowledge his sinne euen vnto men when he is charged with it I doe not say that a man is bound to acknowledge all his
of the kingdome of heauen and power to bind and loose was committed to them all as was to him to them all he said as my father hath sent mee so send I you And when he had said this he breathed vpon them and saith vnto them receiue yee the Holy Ghost Whosoeuer sins c. Ioh. 20. 21. 22. 23. He in respect of his Ministry is called a rocke vpon which Christ saith hee would build his Church Matth. 16. 18. so are all the Apostles the wall of the City the new Ierusalem had twelue foundations and in them the names of the twelue Apostles of the Lambe Reu. 21. 14. Yea Peter was so farre from exercising any such supremacy ouer the rest of the Apostles that writing to the ordinary Pastours and Elders of the Church hee makes himselfe equall to them and calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 5. 1. and makes the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to Christ himselfe 1. Pet. 5. 4. 2. Though Peter had had such authority as the Pope exerciseth and exercised it himselfe yet followeth it not that the Pope hath the like For they can neuer proue that Peter left the authority that he had to the Bishops of Rome or that they are his successors Marke the proofe of our second argument 1. They can neuer proue by the Scripture that Peter was euer at Rome Say they haue Ecclesiasticall history to proue it we say that for a point of religion so fundamentall it is necessary they should haue euident Scripture also 2. Their Ecclesiasticall history for Peters being and continuance at Rome viz. that he should come thither in the twenty seuenth yeare of Claudius and tarry there twenty fiue years is expresly contradicted by the Scriptures For 1. He was at Ierusalem three yeares after Pauls conuersion Gal. 1. 18. and foureteene yeares after that Gal. 2. 1. 2. When Paul sends salutations to the Church of Rome he makes no mention of Peter Rom. 16. 3. If Peter had beene at Rome when Paul was in trouble there Paul would neuer haue written as he did Col. 4. 11. These onely are my work-fellowes to the Kingdome of God which are found to my consolation 2. Tim. 4. 16. At my first answering no man assisted me If Peter had been then there would not he haue beene a comfort to him would not he haue assisted him in his troubles 4. Though it were euident that Peter had beene at Rome and continued there twenty fiue yeares yet could he not be Bishop of Rome For 1. The office of a Bishop or Pastour is an office distinct from the office of an Apostle and inferiour also vnto it Eph. 4. 11. 2. Peter was specially appointed to be the Apostle of the Circumcision Gal. 2. 7. And the Iewes in this time that they pretend Peter should be Bishop of Rome were banished from Rome Acts 18. 2. 2. The second errour in this plea is this that they say the Doctors of the Church are their fathers that they are for them and against vs as the Samaritans said Iacob was their father But for our selues we may say in this point 1. We despise not the Fathers but reuerence them highly for their learning and piety 2. We esteeme them good helpes for the vnderstanding of the Scriptures 3. We study them and alleadge them also in our writings 4. There is scarce any matter of moment in religion which we cannot anouch from some or more of them On the other side the Papists do not giue vnto the Fathers that honour they pretend to do For 1. In many points they renounce their authority 2. They preferre Aquinas before the most or all of them 3. They match with the ancient Fathers sundry bastard and counterfeit fathers 4. They haue foisted into their writings parts of tracts and whole treatises that were neuer theirs 5. They haue by thir Indices expurgatorij cunningly altered or razed and quite put out many of their sentences and bookes and that with strange impudency though they haue knowne well that we haue many printed and written copies to controll them by Of these Indices they haue made fiue already as neuer satisfied with the correcting of the Fathers Neither do they in these Indices correct alter or raze the prefaces marginall notes collections and obseruations made out of the Fathers onely as some pretend but the very texts of the Fathers also All this our learned men haue made euident to the world in sundry bookes 3. The third errour in this plea of the Papists is this that as the Samaritan here thought it was not possible that God should do for any more then he did for Iacob Christ could giue no better a water then Iacob did Christ was not so great as Iacob so they think none can see any thing in Religion now which the Fathers did not see yea they oppose the iudgement and authority of the Fathers against Christ himselfe and the manifest testimony of his Word Whereas though it were granted that there are many things in popery that were receiued from the Fathers and in ours which the Fathers receiued not yet may that which they hold be erroneous and euill and that which we hold sound and good for all that For 1. Nothing in religion is to be receiued vpon the authority of the Fathers vnlesse it haue warrant from the Scriptures They are not to be admitted as Law-giuers and Authors of opinions in religion but as Interpreters of the Scriptures they are not Iudges of the Scriptures but are to be examined and iudged by them This we proue 1. By plaine testimonie of the Scriptures There is no Law-giuer saith the Apostle Iam. 4. 12. And our Sauiour forbids vs Mat. 23. 9 10. to acknowledge any for a father or master with such absolute dependance vpon him but his heauenly Father and himselfe onely 2. Themselues acknowledge the perfection of the holy Scriptures 3. Themselues doe disclaime this absolute authority and hold that they ought not to be further receiued then they bring warrant for that they teach from the holy Scriptures 4. The Fathers themselues do differ one from another and from themselues also 5. They were subiect to errour Euery man is a lyar saith the Apostle Rom. 3. 4. that i he is subiect vnto errour he may be deceiued himselfe and he may also deceiue others And indeed the Fathers did mistake in many things and erred yea and that very grossely as the Papists themselues do confesse also 6. There is no certainty euen of the most legitimate bookes of the best Fathers for heretiques haue gelded and corrupted them and foisted into them their owne errours 2. Though they were holy and learned men yet it may well be that the Lord hath reuealed that to his seruants now which they saw not for the Lord hath oft done so Dauid had more vnderstanding then his teachers had Psal. 119. 99. and the Disciples of Christ saw many truths which many of the
by any fault he hath made himselfe worthy of punishment Deut. 25. 3. Matth. 18. 10. See that ye despise not one of these little ones but specially to the congregation of Gods people when they are assembled to serue him This reason the Apostle giues against certaine abuses in the congregation of Corinth 1. Cor. 11. 22. haue ye not houses to eate and drinke in he might haue said if he had liued amongst vs to sleepe in to talke and laugh in despise ye the Church of God 2. The presence of the holy Angels which as they haue a charge from God to minister and doe seruice to his people Heb. 1. 15. and to pitch their tents about them Psal. 34. 7. so specially at that time when they are assembled together to serue the Lord. This was figured to Gods people vnder the law The curtaines that the Tabernacle was made of were full of Cherubins Exod. 26. 1. So were the walls of Salomons Temple round about 1. King 6. 29. to typifie the presence and attendance of the holy Angels vpon the whole Church and body of Gods people for their protection and safety as at all other times and in all other places so specially in their Church assemblies This reason the Apostle giues why women should haue modest attire in the congregation 1. Cor. 11. 10. The woman ought to haue power on her head because of the Angels 3. The presence of the Lord himselfe who though he be euery where Ier. 23. 24. Doe not I fill heauen and earth saith the Lord Acts 7. 48. The most high dwelleth not in Temples made with hands yet is he in a speciall sort present in the congregation of his people as is euident by those two promises made by our blessed Sauiour Matth. 18. 20. and 28. 20. In which respect the publike worship of God is called the face and presence of God Psal. 105. 4. and 42. 2. And Cain being for his murder depriued of the benefit of Gods publike worship complaines he should now be hid from his face Gen. 4. 14. That is the reason of Dauids desire to dwell in the house of the Lord all the daies of his life Psal. 27. 4. That I may saith he behold the beauty of the Lord. And Psal. 48. 9. We waite for thy louing kindnesse O Lord in the midst of thy Temple The place of Gods publike worship vnder the Law is called the glorious Sanctuary Psal. 26. 2. because the glory of the Lord did sensibly appeare in the Tabernacle Exod. 40. 34. and the Temple 1. King 8. 10. And the Assemblies of Gods people now may as well be called glorious because the glory of the Lord appeares also in them though not so sensibly yet no lesse comfortably and effectually as is plaine by that comparison the Apostle makes betweene that ministry and worship of God that was vnder the Law and this that is vnder the Gospell and by his preferring this for glory and excellencie far aboue the other 2. Cor. 3. 8 9. 11. Lecture the sixe and twentieth September 19. 1609. THe Vse that is to be made of this Doctrine is 1. For Exhortation 2. For reproofe 1. To exhort all men that they would learne to carrie themselues reuerently in all the parts of Gods worship and seruice specially in his publike worship And that ye may learne this the better I will giue you certaine rules out of Gods Word for your direction in this case And these rules shall be of three sorts 1. Such as belong in common to the whole worship of God 2. Such as concerne the publike worship of God in generall 3. Such as are particular and concerne the seuerall parts of that worship we doe vnto God in the publike assemblies And of those rules that are common to the whole worship of God this is the first 1. We are not bound to vse all the same gestures in Gods worship now which we reade in Scripture were of vse among Gods people but such as by which in the Countrie where wee liue men are wont to expresse their reuerence vnto their Superiours For this we finde was the rule the faithfull haue followed in all ages We reade that Ioshuah and the Elders of Israell when they had receiued the foile at the siege of Ai and came before the Arke of the Lord to pray they rent their cloathes and put dust vpon their heads Iosh. 7. 6. And Hezekiah when he came into the house of the Lord to pray at that time when Senacharib besieged Ierusalem rent his cloathes and put on sackcloth Esay 37. 1. Now none of these ceremonies and fashions were peculiar vnto Gods worship or appropriated thereunto but such as in their common vse and custome men in those times and countries did vse to expresse their griefe by For rending the cloathes and putting dust and ashes on the head we haue an example in Tamars case 2. Sam. 13. 19. and for putting on sackcloth in Benhadads seruants 1. King 20. 31. So we reade Iosh. 7. 6. that in prayer he and the Elders fell downe to the ground on their faces So did our Sauiour Matth. 26. 39. But this gesture was not peculiar to Gods seruice but such as was taken from the ciuill vse of those times and countries to expresse their reuerence to their Superiours in that manner as we see in the example of Ruth Ruth 2. 10. So their teachers were wont to sit when they taught the Scribes Matth. 23. 2. Our Sauiour Matth. 5. 1. and 13. 2. and 26. 25. Luke 5. 3. and 4. 20. Iohn 8. 2. the Apostles Acts 8. 11. vpon the same ground doubtlesse because in ciuill vse men were wont by that posture of their body to expresse that which they did in their places they did with authority and not as priuate men as appeares by that phrase so often vsed Psal. 69. 12. Pro. 28. 1. King 29. 27. 2. The second rule that concernes our reuerent behauiour in the whole worship of God is this More liberty may be taken in priuate and secret duties of Gods worship then in publike and that both in the vse of outward gestures and in forbearing the vse of them 1. Knocking of the breast â—…s Luke 18. 13. in a priuate prayer though the place were publike lifting vp the eyes and hands to heauen sighing and groaning and shedding of teares vse of the voice yea extention of it by crying and roaring may fitly be vsed in secret prayer but not so in publike because danger and appearance of hypocrisie may be in it if we vse these before others if we goe beyond the rest of the congregation therein therefore our Sauiour Matth. 6. 16 17. chargeth vs carefully to conceale from men all shewes and appearances of our priuate deuotion Therefore Nehem. 2. 4. Nehemiah prayed but vsed no gesture 2. In secret prayer we may pray in our bed lying all along and on horse back and at our tables sitting but in the congregation to do
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
the time of his death and Passion when so soone as he had said Iohn 19. 30. It is finished He gaue vp the Ghost and presently the vaile of the Temple was rent from the top to the bottome Matth. 27. 51. From that houre there was no more holinesse in the Temple then in any other place 2. By saying the houre commeth and not shall come his meaning is to note It should come presently So Micah 7. 4. The day of thy watchmen and thy visitation commeth So Psal. 37. 13. hee seeth that his day is comming 3. That when hee saith they shall worship God neither in this mount nor at Ierusalem his meaning is not that it should be vnlawfull after his death to worship God in either of those places For the Apostles and the rest of the faithfull did after his death and ascension continue dayly with one accord in the Temple Acts 2. 46. But his meaning is they should not doe it onely there nor be addicted to those places more then to any other 4. That when he saith ye shall neither in this mount nor at Ierusalem c. speaking to one person in the Plurall Number he meaneth all such as desired to serue God aright as this poore woman now did intimating also therein that this woman should become a true Christian a true worshipper of God 5. That by the Father is not meant the first Person in the Trinity as if our worship and prayers were onely to be directed vnto him but the whole God head As 1 Cor. 8. 6. There is but one God which is the Father Ephes. 4. 6. One God and Father of all which is aboue all and through all and in you all And the reasons why God is called the Father are these 1. Because hee is the fountaine of our being and of our whole well-fare As Mal. 2. 10. Haue wee not one Father Hath not one God made vs 2. Because this of all names is fittest to allure vs to worship him and call vpon him so soone as Gods Spirit makes vs able to pray it teacheth vs to cry Abba Father Gal. 4. 6. And our Sauiour of all the names and attributes of God teacheth vs to call him by that name when we would pray vnto him Matth. 6. 9. 3. In this place specially he calls him the Father rather then God to meet with the superstitious conceit this woman had of her Fathers and to teach her that in the matter of her conscience and Religion one Father onely is to be acknowledged euen the Lord according to that Matth. 23. 9. Call no man your Father vpon earth for one is your Father which is in heauen These words then thus interpreted diuide themselues into two parts 1. The asseueration whereby he confirmes and seekes to perswade this Woman in the Doctrine that he teacheth in these words Woman beleeue mee 2. The Doctrine it selfe which he teacheth and confirmeth to her by this asseueration The houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the father Now that we may receiue instruction from the first part it is to be obserued here that our Sauiour being to teach vnto this woman a great point of Doctrine touching the abrogation of the law of Moses and of the Temple such a point as he had not taught before vnto any as being a Doctrine indeed which the Iewes were not fit to heare he vseth no proofe and authority to confirme it vnto her but his owne bare testimony Woman beleeue mee as if he should haue said rest not thy conscience vpon the example of thy forefathers nor of thy neighbours giue not credit vnto them in this case beleeue me giue credit to mee Whence we learne this Doctrine This honour is due to Christ and to him alone to be beleeued in matter of Doctrine vpon his owne Word None of all the Prophets durst challenge this to themselues but as they that came not in their owne name but were onely messengers from another and interpreters of the will of another they deliuered their Doctrine alwaies vnder this warrant Thus saith the Lord Ier. 2. 2. Ezech. 2. 4. Nor any of the Apostles whatsoeuer Paul taught he was wont to confirme it by authority of the written word Act. 28. 23. Hee preached to them out of the law of Moses and out of the Prophets They did not desire that any thing should be receiued into the Church vpon their credit but they did carefully shun this as an high presumption This was the speech of the Prophets Esay 21. 10. That which I haue heard of the Lord of hoasts the God of Israel haue I shewed vnto you And this was the speech of the Apostle 1. Cor. 11. 23. I haue receiued of the Lord that which I haue deliuered vnto you And on the other side we shall finde our Sauiour taught after another fashion not as an interpreter of the law but as the law-giuer himselfe Luke 4. 32. They were astonied at his doctrine for his Word was with power and Matth. 7. 29 He taught as one hauing authority and not as the Scribes nor as any other teachers were wont to doe Indeed hee oft confirmes his Doctrine by Scripture Iohn 6. 45. Luke 19. 46. and 24. 46. This he did 1. Either in respect of their weakenesse whom he did instruct because they did not so fully know him to be the Sonne of God but the testimony of the Scripture was of more authority with them I receiue not the testimony of man saith he Iohn 5. 34. but these things I say that yee may be saued Therefore he alledging the Scripture calls it their law Iohn 8. 17. and 10. 34. and 15. 25. Or 2. To confirme vnto them the authority of the Scriptures and to giue vs an example But that was more then he was bound to doe or then he was wont vsually to doe Therefore this was the vsuall confirmation hee gaue of his Doctrine Iohn 3. 3. 5. Verily verily I say vnto you And against all the false interpretations of the law of God that had beene deliuered by the antient fathers he opposeth no more but his owne authority ye haue heard that it was said thus and thus to them of old time But I say vnto you thus and thus Matth. 5. 22. The Reasons of the Doctrine are two 1. The Reason why our Sauiour was to bee beleeued on his bare word is because euen as hee was man there was no sinne nor error in him 1. Pet. 2. 22. Hee did no sinne neither was there guile found in his mouth But he was more then man he was God himselfe He was the Author of the whole Word of God which is therefore called the Word of Christ Col. 3. 16. and therefore hee needed not to confirme any thing by Scripture Euery word he spake was the Word of God and therefore credit was of right due vnto it without any further proofe It was he that said Pro. 8. 8. All the
words of my mouth are righteous 2. The Reason why no mans word is to be taken in matters of Doctrine or Religion is this because all men are subiect vnto error 1. Cor. 13. 9. There is imperfection in our knowledge and imperfection in our prophecying and teaching of others Rom. 3. 4. Let God bee true and euery man a lyer This is proper to God that he cannot be deceiued himselfe nor deceiue others And Gods people haue beene in great danger in giuing too much credit and authority euen vnto very good men as we may see in these three examples first that of the old Prophet 1. King 13. 18. that of Peter Gal. 2. 13. and that of the brethren who diswaded Paul from going to Ierusalem Acts 21. 12. This Doctrine serueth both for exhortation and for reproofe The first Vse is to exhort euery one of vs to giue this glory vnto Christ as to beleeue him vpon his Word to giue credit vnto the Word of God euen without the testimony or authority of any man yea though we see no reason for it yea though it seeme neuer so contrary vnto our owne reason We must in this case be like Pythagoras his schollers and so rest in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When once we heare Thus saith the Lord this must suffice vs in stead of all reason here wee must rest and satisfie our selues This is called the obedience of faith Rom. 16. 26. Yea this is the first and chiefe obedience that God requires of vs discenteâ—… oportet credere The first worke of his grace in vs is to subdue our reason 2. Cor. 10. 5. Casting downe the imaginations and bringing into captiuity euery thought to the obedience of Christ. Till we haue attained to this simplicitie we shall neuer become wise vnto saluation nor come to any comfortable certaintie in the matters of Religion This is that simplicity which is spoken of Psal. 19. 7. The testimony of the Lord is sure and giueth wisedome to the simple and Pro. 1. 4. To giue vnto the simple sharpnesse of wit The second Vse of this Doctrine is to disswade vs from giuing that honour vnto any man as to receiue any thing in Religion vpon his word or credit For this honour as you haue heard belongeth vnto Christa lone The Apostle requires indeed that Gods people should obey them that haue the ouersight of them and subiect themselues Heb. 13. 17. But this obedience is not Coeca obedientia such as the Iesuites bind themselues and their schollers vnto absolute obedience to receiue and beleeue euery thing that they teach but there is liberty and commandement also giuen to all Gods people to try the Doctrine of their teachers whether it be agreeable to the Word of God or no and accordingly to receiue or reiect it You know that the Beraeans are commended for doing this though they had no meaner teachers then Paul and Silas Acts 17. 11. And it was to the people that that commandement was giuen 1. Thess. 5. 20 â—…1 Despise not prophecyings proue all things and 1. Ioh. 4. 1. beleeue not euery spirit but try the spirits whether they be of God The third Vse of this Doctrine is for reproofe For many there be that giue too little credit vnto Christ and too much vnto man 1. The Papists giue euery whit as much credit vnto the Church as they doe vnto the Word of God nay more a great deale They will not beleeue the Scripture vnlesse the Church giue testimonie vnto it but the Church they will beleeue euen in those things wherein the Scripture giues no testimony to it at all Let the Scripture teach any thing neuer so plainely neuer so cleerely they will still make doubt of the meaning of it and how know you this to be the meaning say they as if the Scriptures of which the Holy Ghost saith Rom. 15. 4. What soeuer is written is written for our learning and 2. Tim. 3. 16. The whole Scripture is profitable to instruction were vttered and written like Apolloes oracles so darkely as none could haue any certaintie of the meaning of them on the other side let the Church hold any thing be it neuer so absurd so contrary to Religion and to reason also yet may there not any question be made of it So that to them doubtlesse that curse belongeth Ier. 17. 5. Cursed bee the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. 2. The disputer of the world of whom the Apostle speaketh 1. Cor. 1. 20. Where is the disputer of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as will receiue no more in Religion then they can see reason for Scripture will not serue their turne they must haue reason Such as giue liberty to themselues not onely to nourish in their owne hearts many reasonings and oppositions against such truths as are manifestly taught in the holy Scripture but dare also openly reason and maintaine argument against the Word of God 1. I blame not any for asking doubting or making question of the meaning of such places of Scripture as are obscure as some places indeed are 2. Pet. 3. 16. For the Disciples did so Mar. 4. 20. and are not reprooued for it But this I blame that they dare reason against such places of Scripture as are plaine and manifest 2. I doe not deny but a Christian may desire to know the reason of that he holds and beleeues in Religion and of whatsoeuer is taught him so he do it 1. With reuerence 2. Out of a desire to be further confirmed in the truth 3. With a resolution to yeeld to that reason which God hath reuealed in his Word and to seeke no further For euery one should be able to answer them that demand a reason of him of the hope that is in him 1. Pet. 3. 15. And Christians should seeke to bee not children but of a ripe age in knowledge 1. Cor. 14. 20. and the blessed Virgin is not blamed for asking with this mind How can this bee Luke 1. 34. But it is a dangerous sinne not to rest in the authority of the Scripture not to count it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euery man take heed how he giues himselfe liberty to cauill and dispute against such truths as are cleerely reuealed in the Scripture that is that which the Apostle doth so reprooue Rom. 9. 19. 20. speaking of the high mystery of Gods Predestination Thou wilt say then vnto mee why doth hee yet finde fault for who hath resisted his will Nay but ô man who art thou that replyest against God Those things which we cannot vnderstand we must admire and say as the Apostle doth Rom. 11. 33. O the depth c. Laying the fault not vpon the Scriptures but on our owne blockishnesse and inability to conceiue the reason of it For there be many truths of God reuealed in the Word which are such mysteries as it is not
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
points God hath promised to giue by his spirit cleere direction to all such as truely feare him and with an honest heart doe earnestly desire it And in such points we doe all agree Euery Schismatique and Heretique will pretend for themselues that they haue the spirit and that they are thus taught of God Doth it follow that none haue it because that there bee very many that pretend to haue it that haue it not Shall Gods promise bee therefore false and fulfilled to none because there be very many to whom it was neuer made that doe falsly challenge an interest and right vnto it 2. The spirit and the interpretation that it giues of any place that is any way difficult or obscure is to be cleerely discerned by this if it be consonant to the Scriptures in other places that are more plaine Esay 8. 20. To the law anâ—…â—…o the Testimony if they speake not according to this word it is because there is no light in them Application 1. When therefore thou goest to reade or heare labour to bring with thee an humble and honest heart fearing God 1. Pet. 2 1 2. Laying aside all malice and all guile c. As new borne babes desire the sincere milke of the word that yee may grow thereby 2. If thou canst learne nothing grow to no certainety in thy Religion though thou reade and heare much and doe thy endeauour to serue the Lord in all things yet the Lord hath not made himselfe knowne vnto thee examine and finde out the true and iust cause lay the fault where it is vpon the badnesse of thine owne heart and vpon nothing else 2. The second Vse is to shew how necessarie it is that euery Preacher should be a sanctified and godly man for they of all men had neede to be taught of God Now the Lord as we haue heard vseth not to reueale his secrets to any but to those that feare him with all their hearts A man of a proud and prophane heart and of a dissolute life say he be the greatest Doctour the most learned and eloquent man that liues yet can he not indeed be a sound and good Diuine He cannot himselfe haue any sound and comfortable vnderstanding in the matters of saluation neither can any of Gods people haue any sure or sound hope to receiue resolution from him in the doubts and perplexities of their consciences Therefore see how God commends this Ministry of godly men Malachie 2. 5 6. I gaue him my feare and hee feared mee and was afraid before my name The Law of truth was in his mouth and iniquitie was not found in his lippes hee walked with mee in peace and equitie and did turne many from their iniquities And so is the Ministrie of Barnabas commended vnto vs likewise Acts 11. 24. Hee was a good man full of the Holy Ghost and of faith Application 1. This should therefore be our chiefe studie to haue good and sanctified hearts this is the onely way to make vs good Diuines 2. Tim. 2. 15. stand to shew thy selfe approued vnto God 2. And for you that are Gods people when you heare the credit and learning of any Diuine spoken of to discredit any truth of God that you haue learned as the manner hath alwaies beene haue any of the Rulers or of the Pharisees beleeued him Ioh. 7. 48 marke what manner of men they be true it is That though an Angell from heauen teach any other Gospell then that wee receiued we should account him accursed Gal. 1. 8. But if they be proud and pompous men if worldly and couetous if licentious and dissolute if vtterly voide of all care to reforme themselues and their families know you that it is a very vnlikely thing that these men should be of any great iudgement in matters of God and his Religion This rule the Apostle giues I beseech you brethren marke them which cause diuisions and offences for they that are such serue not the Lord Iesus Christ but their owne belly Rom. 16. 17 18. And it is madnesse for Christians to be mooued much with the credit and authority of such men 3. The third Vse is for the comfort of such as vnfainedly feare God and desire nothing more then to know his will that they might obey it Many such are oft in great doubts and perplexities and complaine that they cannot bee certaine of their saluation the Lord Iesus their Sauiour doth not shew himselfe to them they cannot profit by that they heare or reade they are discouraged from reading because they profit so little by it To such I say in the Name of the Lord Doest thou vnfainedly feare and serue God Wouldest thou doe nothing that might offend him â—…hast thou no griefe to this that thou canst not serue and please God as thou wouldest Then 1. Certainely though he hide himselfe from thee for a time before it be long he will reueale himselfe to thee and he will shew thee his saluation he will giue thee that certainety as thou shalt be able to die with comfort for Psal. 145. 19. Hee will fulfill the desire of them that feare him hee also will heare their cry and will saue them 2. In the meane time comfort thy selfe in the consideration of these two points 1. That this very desire that is in thee is an vnfallible fruit of grace nourish it and make much of it so long as thou canst finde this be sure thou art in the state of grace for if there be first a willing mind it is accepted according to that that a man hath and not according to that hee hath not 2. Cor. 8. 12. 2. That the Lord with-holds from thee this certainety and continueth thee in these doubts to humble thee and to prepare thee better for the receiuing of his grace THE SIXE AND FORTIETH LECTVRE ON MARCH XX. MDCIX IOH. IIII. XXVII And vpon this came his Disciples and maruelled that hee talked with the Woman yet no man said what seekest thou or why talkest thou with her THe last day we finished the conference that was betweene our Sauiour and the Woman of Samaria In these words the Euangelist reporteth how and by what occasion this conference was broken of By this time that our Sauiour had so plainely made himselfe knowne to her to be the Messiah and not before the Disciples were come backe vnto Christ from the towne Sychar whither they had gone to buy meate as verse 8. and vpon their comming whether it were from the bashfulnesse and modestie of the Woman that was not willing in the presence of so many men to haue any further speech or whether it came from the reuerence that she bare to Christ that shee would not now trouble him any longer seeing meate was brought for him to go to dinner or whether it proceeded from the desire she had to make hast to call her neighbours but vpon the comming of the Disciples the conference brake off not
and strange though it be indeed of lesse worth than the other Though Manna were the excellentest foode that euer mortall man did liue vpon yet when the Israelites had beene vsed to it a while they loathed it and preferred the fish and cucumbers and onions and garlicke of Egypt before it Num. 11. 5 6. Of this corruption the Apostle speaketh 2. Tim. 4. 3. Men will not endure wholesome doctrine and why so They haue itching eares and will after their lusts get them an heape of Teachers Their owne foode be it neuer so wholesome they cannot endure they must haue variety that that is new and strange and that not because they may profit more by them than by their owne as sometimes it falleth out but onely to feede this itching humour of curiositie This is the cause why the Apostle is so earnest with the people euen with the people of God with good people to esteeme well of their owne Pastours And wee beseech you brethren know them which labour among you and are ouer you in the Lord 1. Thess. 5. 12. Obey them which haue the rule ouer you for they watch for your soules as they that must giue account Heb. 13. 17. The fourth and last Reason is the selfe-loue that is in all men by nature and great desire to be flattered in their sinnes For the Minister that hath liued long among them knoweth them better than any stranger and is able more particularly to touch and reproue their sinnes If he in his doctrine do but come neare any corruption they know themselues guilty of though he know no such thing by them nor once thinke of them they iudge presently he aymeth at them he intendeth to disgrace them Though a stranger inueigh against their sinnes euery whit as particularly and sharpely as their owne Pastour yet because they thinke he knoweth nothing by them he aymeth not at them they can take it in good part and commend him too This was the cause of the hatred Ahab bare both to Eliah 1. Reg. 21. 20. and to Micaiah 1. Reg. 22. 8. We haue heard the foure Reasons of the Doctrine let vs now come to the Vses of it For it is a Doctrine of good Vse both for vs Ministers and for all you that are the people of God 1. For vs that are Ministers This Doctrine serueth to exhort vs to vse all good meanes to preserue the credit and estimation of our persons in the hearts of Gods people This we are bound to doe 1. Tim. 4. 12. Let no man despise thy youth Tit. 2. 15. See that no man despise thee For if we lose our reuerence and estimation in the hearts of Gods people our Doctrine will do them no good And we may perceiue by this Doctrine how apt the people are to despise vs specially when we haue liued long amongst them It standeth vs vpon therefore so much the more carefully to vse all good meanes whereby we may maintaine our estimation in their hearts And I finde in Gods Word three speciall meanes whereby this may be done First by our Diligence and Care to teach profitably That is the chiefe thing that will procure vs reuerence and estimation if we doe our worke well 1. Thess. 5. 13. Haue them in singular loue for their workes sake This is that that the Apostle teacheth 2. Tim. 2. 15. Study to shew thy selfe approoued vnto God a Worke-man that needeth not bee ashamed diuiding the Word of God aright And 1. Timothie 4. hauing charged Timothie verse 12. too looke to it that no man despise his Youth he telleth him by what meanes he may preserue his Person and Ministry from contempt and disdaine verse 13. and standeth principally vpon this Giue attendance to reading to exhortation and to doctrine Verse 14. Despise not the â—…ift that is in thee but stirre it vp and seeke to increase it And addeth verse 15. These things exercise and giue thy selfe vnto them that it may bee seene how thou profitest among all men If this care and conscience be in vs we shall be sure to haue honour though Sathan and all the world should conspire to disgrace vs A Prophet a true and faithfull Prophet he meanes is not without honour Matth. 13. 57. Mar. 6. 4. If this be wanting no wealth no titles no hospitality no good workes we can doe will be able to preserue vs from contempt The second meanes is by our faithfulnesse in our ministry This differeth from the former for a man may be a diligent and very sufficient Teacher and yet not faithfull in his Ministry This is faithfulnesse when we are carefull to deliuer the whole counsell of God to his people not concealing any part of it for fauour or feare of any man Ier. 23. 28. He that hath my Word let him speake my Word faithfully 1. Cor. 4. 2. It is required of Gods Stewards that euery man be found faithfull 2. Tim. 2. 2. What things thou hast heard of me the same deliuer to faithfull men which shall be able to teach others This hath great force to procure vs reuerence in the hearts of all men When the Pharisees would giue a reason of the reuerence they pretended to beare to our Sauiour they giue this Matth. 22. 16. Master we know that thou are true and teachest the way of God truly neither carest for any man for thou considerest not the person of man And when the Apostle chargeth Titus to looke to it that no man despise him he prescribeth him this way to keepe himselfe from contempt Tit. 2. 15. These things speake and exhort and rebuke with all authority see that no man despise thee Titus might haue said This was a strange direction this is the way rather to procure vs the contempt and hatred of all men if we shall not only teach such particular duties as he had mentioned before but apply them also so particularly by exhorting and rebuking men specially if we do it with such authority and boldnesse as thou speakest off No saith the Apostle feare it not this will gaine thee estimation and honour in the hearts of men yea of all men yea euen of them that were most offended with thee for thy faithfulnesse if they belong to God And this is that that Salomon saith Pro. 28. 23. He that rebuketh a man shall finde more fauour at the length than he that flattereth with his tongue On the other side if a man will make himselfe a base vnderling to any in the matter of his Ministry so as he dareth not deliuer some parts of Gods truth he dareth not reproue some faults for feare of man if he had all the learning in the world yet shall he haue no true honour for thus saith the Lord speaking to the Priests and Teachers of his People Mal. 2. 9. Therefore haue I also made you to be despised and vile before all the People because you haue not kept my waies but haue beene partiall in the
I vnder God This man me thinkes is some what too plaine somewhat too bold somewhat too bitter but whose Word is it that he speaketh in whose Name doth he speake vnto me Am not I vnder God Heare yee and giue eare be not proud for the Lord hath spoken Ier. 13. 15. We do not require you to giue that respect to euery thing we say if we speake our owne fantasies reiect them in Gods Name but if we speake nothing but vpon warrant of Gods Word take heede how you reict it how you spurne against it for our sakes Acts 9. 5. It is hard for thee to kicke against the prickes Doth the Word pricke thee thinke not thou shalt finde any ease by spurning and kicking against it Iob 9. 4. Who hath beene fierce against the Lord and hath prospered I beseech you all as you loue your owne soules take heede lest while you thinke you fret and rage onely against vs poore men you fret not nor rage against God and his Word for Matth. 21. 44. Whosoeuer shall fall on this stone hee shall bee broken and on whomsoeuer it shall fall it will grinde him to powder This was that that kept Eli from fretting at or disdaining of Samuel when he had deliuered a very sharpe and bitter message from the Lord vnto him 1. Sam. 3. 18. It is the Lord. And this kept the Galatians from despising Paul Gal. 4. 13 14. When through the infirmity of the flesh he preached the Gospell to them at the first the tryall of him which was in his flesh they despised not Why Because they receiued him as an Angell or Messenger of God yea as Christ Iesus They considered who had sent him and in whose Name he came vnto them 3. The third remedy against this pride is to consider that it maketh much for Gods glory to teach thee by such meane persons Herein a notable difference may be discerned betweene the wisedome of God and the wisedome of man The wisedome of man would thinke that God should haue gained and wonne more a great deale to the obedience of his Gospell if he would haue imployed such in the worke of the Ministry as had beene men of state and pompe in the world but God in his wisedome hath iudged the quite contrary he hath from the beginning made choice of such to be his Ministers as haue beene of very meane estate in the world 1. Cor. 1. 28. Vile things of the world and things which are despised hath God chosen And why hath this seemed good to the wisedome of God the Apostle giueth the reason 2. Cor. 4. 7. Wee haue this treasure in earthly vessels and what he meaneth by earthly vessels he expresseth verse 8 9. We are afflicted saith he we are in pouerty we are persecuted But why did the Lord suffer his Embassadours to liue in so base an estate who would haue thought that euer such poore contemptible persons should haue done any good or that any respect should haue beene giuen to their ministry Surely the Apostle giues the reason verse 7. That the excellency of the power may be of God and not of vs as if he should say If men of wealth or power or authority in the world should haue beene imployed in this worke of conuerting soules the good that had beene done would haue beene ascribed to their wealth and authority rather than vnto God 4. The fourth and last remedy against this corruption is to consider that it is greatly for our benefit that God giueth vs such Ministers rather than such as are much our superiours in the world for though as I haue shewed you when I spake of the honour that is due to the Ministers of the Gospell there ought to be that outward estate and maintenance yeelded to the Ministers of the Gospell as may keepe their persons and calling from contempt of the people yet it is doubtlesse a great benefit to the people of God when they haue such Ministers as are not by their outward estate lifted so high aboue them but that they may be bold to make the doubts and distresses of their conscience knowne to them and goe vnto them for direction and aduice This is that that Elihu speaketh vnto Iob Iob. 33. 6 7. Behold I am according to thy wish in Gods stead I also am formed out of the clay Behold my terrour shall not make thee affraid c. 2. The second corruption that keepeth men from giuing that reuerence to Gods Ministers specially their owne that they ought is Hypocrisie that men cannot reuerence the ministry of that man in whom they haue espyed any weakenesses or infirmities And this also is a very common corruption among men as I shewed you the last day And there be foure remedies also against this 1. The first is this Gods people should be loth and vnwilling to see the infirmities of their Ministers I speake not to excuse the grosse faults and scandalous crimes of any Minister nor to perswade you to thinke euery thing well done that is done by vs but this I say that because a Christian is bound to reuerence euery true Prophet and Minister of God or else he shall neuer be able to profit by his ministry that therefore he should rather set his eye vpon Gods ordinance and the good things that are in them and that they receiue by them than vpon their infirmities This wisedome is taught vs in the example of Sem and Iaphet the sonnes of Noah Gen. 9. 23. when Cham had seene and looked vpon his fathers nakednesse and told them of it with delight and prouoked them to doe so too They took a garment and put it vpon both their shoulders and went backeward and couered the nakednesse of their father with their faces backeward so they saw not their fathers nakednesse 2. The second remedy is that we should not looke for Angelicall perfection in any of Gods seruants but make account that they are men as well as you subiect to the same infirmities that your selues are True it is they ought to be patternes and examples to the flocke 1. Tim. 4. 12. But yet the best Ministers that euer were haue had some wants or errours in their iudgement you know who it was that said we know in part and we prophesie in part 1. Cor. 13. 9. haue bewrayed some impotency and weaknesse in gouerning and moderating their passions wee also are men of like passions with you Acts 14. 15. yea haue shewed some frailty and committed some slips in their liues and conuersations with men in many things we offend all Iam. 3. 2. and therefore this should not be a matter of wonder or offence vnto vs. 3. Consider that their Ministry and the Ordinance of God is neuer the lesse to be regarded nor shall be euer a whit the lesse effectuall to thy comfort for their infirmities if the fault be not in thy selfe Matth. 23. 2 3. The people of God were bound to obserue and doe
secondly so soone as he was called he shewed strange diligence and zeale in executing on Ahabs house and friends the commandement he had receiued 2. Kings 9. 7. compared with verse 14 18. 24. 33. 2. Kings 10. 6. 11. 14. 17. thirdly he destroyed Baals Priests and Images and purged the land of that Idolatry 2. Kings 10. 21 28. fourthly he did all this in a zeale for God 2. Kings 10. 16. in so much as the Lord himselfe commended him for it 2. Kings 10. 30. fifthly he bore a notable hatred to the foule sinnes of Iezabel 2. King 9. 22. sixthly he bore a reuerend regard to Gods Word which he shewed by remembring it so long and acknowledging the certainety and righteousnesse of it and his care to see it performed and by doing that he did by direction of it and in obedience vnto it 2. King 9. 25 â—…6 36 37. and perswading others to acknowledge the certainty and righteousnesse of it 2. King 10. 10. seuenthly he had a reuerend respect to good men 2. King 9. 36. and 10. 10. he mentioneth not Eliah's name without title of reuerence he shewes great respect to Iehonadab 2. Kings 10. 15 16. yet this man was no better than an hypocrite his heart was not sound Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart 2. King 10. 31. and therefore God esteemed no better of all that he did than of murder I will auenge the blood of Iezreel vpon the house of Iehu Hos. 1. 4. And the principall if not the onely thing whereby his hypocrisie was discouered was this He did not in all points follow the direction of Gods Law nor make conscience of it though he hated some Idolatry as that of Baal yet he hated not all Idolatry he departed not from the Idolatry of Ieroboam 2. Kings 10. 29. 31. So Herod went very far Mar. 6. 20. but in this his hypocrisie was discouered he could not make conscience of all that Iohn taught him nor forsake all his knowne sins The third note of difference is this The regenerate man though he make conscience of euery duty God hath enioyned him yet makes he most conscience of and is most carefull to obserue the greatest commandements and such duties as God hath most straitly enioyned This note we shall finde giuen by our Sauiour Matth. 23. 24. he makes it a propertie of hypocrites to straine at a Gnat and swallow a Camell this is oft noted for a property of the hypocrite The Pharisees were exceeding precise for the externall rest of the Sabbath euen more than any Law of God required them to be Luk. 13. 14 15. They tithed Mint and Annise and Cummin but they neglected the waightiest matters of the Law Matth. 23. 23. If you aske me which be those waightier matters of the Law I answer They be chiefly of three kinds first the inward worship of God thou shalt shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde this is the first and great commandement Matt. 22. 37 38. secondly iudgement mercy and fidelitie towards men Matth. 23. 23. thirdly the duties of our particular and speciall callings this may appeare Esay 1. 17. Learne to do well seeke iudgement relieue the oppressed iudge the fatherlesse pleade for the widow Who must do this Verse 10. Ye rulers of Sodome yee people of Gomorrah And by the Apostles oft beating vpon this point in all their Epistles the duties of Masters Seruants Husbands Wiues Parents Children Subiects Pastor Flocke and by that conclusion Paul makes to this Doctrine Tit. 2. 15. These things speake and exhort and rebuke with all authority On the contrarie side the hypocrite is more carefull and busie about other mens duties and the reformation of other mens faults than his own he can see the least mote in his brothers eye but cannot discerne a beame in his own he seemes very carefull to reforme the least fault he sees in another but hath no care of reforming himselfe Matth. 7. 3 5. He bindes heauy burdens and grieuous to be borne and laies them on other mens shoulders but himselfe will not mooue them with one of his fingers Matth. 23. 4. Herein then I pray you make tryall of your selues if you desire to know the soundnesse of your owne hearts Lecture the hundred and three October 1. 1611. IOHN IIII. L. IT followeth that we come now to shew you the difference betwixt the good works of the regenerate and naturall man in the manner of their doing and performing of them And indeed this is a principall thing we must haue respect vnto if we desire to know whether the good duties we do proceed from true grace yea or no. See this in that direction the Apostle giues he that giueth let him doe it with simplicity he that ruleth with diligence he that sheweth mercy with cheerefulnesse Rom. 12. 8. For the Lord hath oft noted the false and counterfeit obedience of the hypocrite by this property that though he haue done such workes as for the matter of them haue beene right and good yet he hath neuer done them in a right manner not with a right affection as it is said of Amazia 2. Chron. 25. 2. He did vprightly in the eyes of the Lord but not with a perfect heart And on the other side it is noted for a property of true and sauing obedience when there is care not only to doe the thing God commandeth but to doe it also in that manner and with that affection of heart that God hath commanded as we shall see in the example of the children of Israel Exod. 39. 42 43. According to all that the Lord commanded Moses so the children of Israel made all the worke And Moses looked vpon all the worke and behold they had done it as the Lord had commanded And in the speech and example of our Sauiour Iohn 14. 31. That the world may know that I loue the Father as the Father hath commanded me so I doe not onely what the Father hath commanded that I do but I do as he hath commanded I finde therefore in Gods Word foure euident notes of difference betweene the good duties that are performed by the naturall man and by him that hath a sound and sanctified heart euen in the manner of doing of them The regenerate man intends and the end he aimes at in doing good duties is to please and honour God he hath a single and sincere respect to God and nothing else he doth that which he doth because he knowes God hath commanded it he is pleased with he is honoured by that which he doth The notice he knowes God will take of it his allowance and reward contents him and he seeke no more The regenerate man serues God euen in those duties he performes to men euen in the duties of his calling Rom. 12. 11. Not sloathfull to doe seruice he meanes one
confirmed and increased in these words I haue now read vnto you Thirdly the confirmation and stablishment which he receiued in his faith by these meanes and the fruit whereby he declared it in the latter end of the 53 Uerse The first of these three points we finished the last day it remaineth now we come vnto the second namely vnto the meanes whereby the faith that was begun in him was confirmed and increased Now in these words two principall things are to be considered First his seruants meeting of him and bringing him word of his sonnes recouery Verse 51. Secondly the enquiry he made of them concerning the iust time of his sonnes recouery and the satisfaction that he receiued therein Uerse 52 53. For the first it is worthy to be obserued here what care these seruants had of the comfort of their Master first they knew how much the sicknesse and danger of his sonne did disquiet and trouble him Secondly they knew that he was gone to Cana vnto Christ to seeke helpe for him Thirdly so soon therfore as they perceiued that the child was recouered they come to tell him that they might ease him of his griefe and comfort him and would not let him abide in his griefe till he might come home and see his sonne recouered but they come to bring him the newes of it Fourthly there comes not one seruant onely to bring him this newes but sundry of them each of them being vnwilling as it should seeme to be ouer-gone by another in this duty to their Master Fifthly yea they shewed great care not to deceiue their Master with false newes and therefore they did not come forth so soone as they perceiued the child began to mend for it is said they met not with their Master till the day after the child began to amend and Cana being but fiue miles or thereabout from Capernaum and the child beginning to mend about one of the clocke in the after-noone they might haue beene with him the same day if they had come forth presently but they would be well assured that he did mend indeed and therefore they taried a while that they might haue some proofe of his amendment before they went and thereupon they come and tell their Master confidently Thy sonne liueth that is he is recouered and past the danger of this his sicknesse The seuer hath left him as Verse 52. The Doctrine that we are to learne from the example of these seruants is this That it is the duty of euery seruant to loue his Master to desire and seeke the comfort of his Master This Doctrine concerning the duty of seruants peraduenture will seeme to many not very profitable or fit to be stood vpon But I would haue such to consider First that my Text drawes me to it and I must not seeke matter but take such as my Text giues me direct occasion to speake of Secondly that this is a Doctrine very necessary to be taught sometimes Obserue I pray you in the Epistles of the Apostles how oft this point is taught and with what earnestnesse it is vrged Ephes. 6. Colos. 3. 1 Tim. 6. Tit. 2. 1 Peter 2. And marke how the Apostle concludes it 1 Tim. 6. 2. These things teach and exhort And Tit. 2. 15. These things speake and exhort and rebuke with all authority I will therefore handle this point as briefly and profitably as I can so as not seruants only but all you that heare me may receiue some benefit and edification by it This is then the Doctrine That euery seruant is bound to loue his Master to desire and seek the comfort of his Master And that which you shall heare me speake concerning the duty that the seruant owes to the Master you must vnderstand to be meant as well of the duty that the seruant owes to the Mistris For there is the like reason for both and thus runs the Commandement whereby all inferiours are taught their duty to their superiours Exod. 20. 12. Honour thy Father and thy Mother that is the superiour of either sexe Say a seruant should be neuer so true vnto his Master neuer so diligent neuer so profitable yet if he loue not his Master if he desire not by all the meanes he can to procure the comfort of his Master he hath not discharged his duty before God We haue here in the Text an example of seruants that yet were not conuerted to the Faith and it should be a foule shame for seruants that professe the Gospell to go behind them in this duty to their Masters But I will giue you examples also of such seruants as no Christian seruant of what degree soeuer can disdaine to propound to himself for his imitation The one is Eleazar Abrahams seruant and steward of his house of whose loue to his Master and care to procure his Masters comfort we shall read Gen. 24. He saw what a trouble it was to Abraham when he was old for feare his sonne Isaac should take a wife of the Canaanites and what a comfort it would be to him if he might see him matched with one of his owne kindred See the maruellous loue of this man to his Master and care he had of his comfort First in the diligence he shewed in the businesse Ver. 33. When he was come to Labans house they set meat before him but he would not eat till he had done his Masters businesse And so soone as he had obtained his suit and done his businesse though his entertainment were very good he would not be stayed one day longer but would needs returne to his Master with all speed as you shall find Ver. 54 56. because he knew well what a comfort it would be to his Master when he had vnderstood how he had sped Secondly you shall obserue his loue to his Master in the ioy he took in that good successe God had giuen him in his businesse not so much in respect of himselfe or any reward he looked to receiue for his good seruice but euen for his Masters sake because he knew how great a comfort it would be to his Master See this Ver. 26 27. when he perceiued that God had brought him directly and safely to Bethuels house The man bowed himselfe and worshipped the Lord and said Blessed be the Lord God of my Master Abraham which hath not with-drawne his mercy and truth from my Master See still all his respect was to his Master A good seruant will reioyce in his Masters comfort as much as in his owne it will do him good to see his Master prosper The other example is Nehemia who was Cup-bearer or Taster to the greatest Emperour that was then in the world and he professeth of himselfe Neh. 2. 1. That he had neuer been wont to be sad in the presence of his Master Why was that vnlawfull No doubtlesse it well beseemes a Christian to be sad sometimes Sorrow is better than laughter for by the sadnesse of the