belieued and receiued in religion vpon the credit and authority of any man 1â—…0 B. Baptisme It is both vnprofitable and hurtfull to the wicked 5. The whole congregation should continue together at the Administration of it 120. It should be administred in the publike assembly 12â—… Blessing The ecclesiasticall Blessing pronounced by the Minister is not to be neglected ibid. What behauiour is fittest for the people to vse then 126. Body Care is to be had euen of our body and of the body of our neighbour 256 257. The sin of them that by disorder ouer throw their health 258. God requires bodily seruice of vs as well as spirituall 189. 190. Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men 445. Brownists See Church Their sinne is great in separating from our Churches 1â—…7 C. Calling A man may be soundly religious and yet follow diligently his wordly Calling 238. Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies 2â—…0 Calling how far it may be neglected ibid. Calling to the Ministry Wherein the inward calling doth principally consist 261. Catechising It is a profitable and necessary duty of the Minister 205. Censures of the Church The neglect of them towards scandalous sinners is a great contempt done to Gods Worship 132 133. Ceremonies Difference in iudgement about Ceremonies should not alienate the affections of brethren 301. 303. 30â—… Ceremoniall Law See Worship It was a carnall Worship 184 185. It was abrogated at Christs Passion 188. The Ceremonies were shadowes and we haue haue in our Worship the substance of that that was signified by them 186. 188. Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie 197 198 Certainty in Religion The Elect and such as haue good hearts may attaine vnto it 140 212. 214. Meanes whereby we may attaine to it 140. Comfort for Gods people that complaine they want it 215. All men are bound to seeke for it 138. 141. They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word 332. The faithfull are certaine that the Scripture is the Word of God and that it is God himselfe that speaketh to them in his Word 349. Certainty of saluation All the faithfull are not in the same measure certaine of their saluation 333. They that haue the greatest certainty are not without al doubts distrusts 333. 348. 349. Nor feele this certainty at all times 336. They that haue most assurance must yet liue in feare 334. Yet may the faithfull in this life be certaine of their saluation 334. 341. All are bound to seeke for this certainty 341. 342. The meanes wherby it may be obtained 343 The notes wherby true assurance may be discerned from that which is counterfeit 345 Comfort to the faithfull that complaine they want it 215 216. Cheerefulnesse Required in all the duties of Gods seruice 263 It is a sin in the faithfull to be vncheerefull â—…0 They haue iust cause to be cheerefull and to serue God willingly notwithstanding their infirmities 265 266. 461. Chambering See Dalliance Children They should seeke to requite their parents loue 391. Christ. He is the greatest gift that euer God gaue to man 11. How far He was abased for our sakes 12. Why he is called Christ and Messiah 200. 202. The benefit and merit of his death belongs not to all men 329. Yet is it necessary that the benefit men receiued by him should be expressed in most generall tearmes 330. Poore sinners should go boldly to him in all their distresses 450. We should not rest contented with any blessing till we haue Christ 14. Notes to know whether Christ be ours 15. He did constantly vse prayer and other parts of Gods worship and why 163 164. He is in the ministry of the Word to be offred vnto all in a most generall manner 330. Church Papists giue more credit to it then to the Word 150. 348. We may not separate from a true Church that enioyes the Word and professeth the Doctrine of saluation for the corruptions that are in it 165 166. 384 385. Yet may we not communicate with a true Church in any corruption 167. Euery man is bound to ioyne himselfe vnto and to be a member of the true Church 138 The profession of the true Doctrine of Christ is the only proper and certaine note of the true Church 167. How farre forth the testimony of the Church helpes to bring vs to faith 348 349. Church-Assemblies They are a meanes of our protection safety from all dangers 382. The most publike and solemne Church-Assemblies are greatly to be esteemed and frequented 129. 153. The sin of such as neglect them 128. The greatest are hound to carry themselues reuerently in them 117. Circumcision What it signified 180. Comfort To be found in Christ in all our distresses 450 No worldly thing can yeeld comfort to the distressed in minde 44 45. The Spirit of grace and regeneration is able to doe it abundantly and nothing else 46. They that feare God haue cause to be comfortable and vpon what grounds 90. Fine rules of comfort for such as are afflicted in minde 346 347. See Prayer Commonnesse of sin Sin is neuer the lesse dangerous to a man be-because it is generall 74. 384. How to carry our selues in euill times when foule sins grow common generall 428 429 It should trouble vs and cause vs to looke for some common calamity ibid. Company Haunting bad company argues a bad heart 87 What they should doe that liue in euill times and places 429. Common-Wealth The true causes why God spares our land though sin abound in it 429. Conference Cautions for them that conferre and moue questions of Religion 499 500. Confession The properties required to true confession 85. No man is bound to acknowledge all his sins to a priest 102. He that is truly penitent will be ready to acknowledge his sin euen vnto men when he is charged with it 103. It is profitable and necessary to confesse some sins euen vnto men dangerous to hide them 103 104. Conscience A good Conscience will breed vnspeakeable peace and ioy 437. 438. And assurance of a mans saluation 343. Constancie Constancie in obedience a good signe 481. Contentment Grace breeds Contentment 3. Controuersies Euery Christian is not bound to study controuersies nor to meddle with them 136. Yet some are 137. Conuersion No man by nature can doe any thing to helpe forward his owne conuersion 20. It is a miraculous worke of God 29. They that are truly religious will be carefull to wâ—…nne others to God 224. 235. Who are most charged and haue most opportunity to do good this way 236. Note of a true Conuert 239. True Conuerts shew great respect reuerence vnto their Ministers 215. Conuersion of man depends on Gods free grace 250. Foure things required in them that would win others to God 236. Priuate Christians
against me that might disproue my vprightnesse of heart and faithfulnesse in my Ministry which is the maine thing I haue to reioyce and glory in 5. Be earnest with God in prayer that he would make thy Ministry fruitfull Paul bowed his knees vnto God for the Ephesians Ephes. 3. 14. for it is he onely must giue vs grace to teach profitably wee are not sufficient of our selues to thinke any thing as of our selues to meditate of any good thing but our sufficiency is of God 2. Cor. 3. 5. and our people grace to heare profitably he teacheth them to profit Esay 48. 17. We should importune the Lord in that manner as Rachel did Iacob Gen. 30. 1. giue me children or else I die 6. Enquire for fruit and deale with thy people in priuate to see how they profit by thy labours so did our Sauiour with his hearers Matth. 13. 51. haue yee vnderstood all these things And the Apostle did not onely teach publikely but from house to house Act. 20. 20. Heb. 13. 17. Thou must watch ouer their soules This Doctrine serueth also for the Vse of all Gods people 1. It teacheth vs how great profit we may make of reading the Scriptures Though God haue not appointed that to be the meane to worke faith and regeneration yet doth it notably prepare and make men fit to receiue good by hearing We haue heard the Apostles could neuer haue done that good by preaching if the people had not beene prepared by reading of the Prophets our Sauiour therefore commands his hearers to search the Scriptures and to acquaint themselues well with them Iohn 5. 39. One chiefe cause you profit so little by your hearing is for that you exercise not your selues in the reading of the Scripture If parents would traine vp their children in the principles of Religion and in reading of the Word at home while they be young it would be a great aduantage to them for their profiting by preaching But alas we might as well alledge to any of you a sentence out of Bernard or Augustine as out of the holy Scripture for you cannot tell whether we alledge it right or no so vnacquainted you are with it God hath written vnto you for your vse the great things of his law but they are accounted by you as a strange thing that belongs not vnto you as the Lord complained of the Iewes Hos. 8. 12. But if he onely be an happy man that can delight in the law of the Lord Psal. 1. 2. then are you doubtlesse in a wretched case that take no delight in it at all neuer read it no not on the Lords day You count it a tedious thing to keepe the Sabbath you know not how to spend it without gaming c. because you take no delight in the reading of the Scripture The Lord enioyned the King to reade the Word all the daies of his life and giueth this for the reason that he may learne to feare the Lord and that his heart be not lifted vp aboue his breathren Deut. 17. 19 20. What maruaile then if great men grow proud and tyrannous oppressours and if both great men and meane be so voide of Gods feare so prophane as they are seeing they reade the Scriptures so seldome and negligently as they doe 2. Learne by this Doctrine to iudge of the best kinde of preaching He that reapeth most fruit vnto God winneth most soules is the most able Minister of the New Testament That kinde of preaching whereby the people of God profit most in knowledge and sanctification is the best kinde of preaching not that whereby carnall men are most delighted or which feedeth the humour of a naturall man and tickleth the eare but which best edifieth the conscience Let no man say he is vnlearned that teacheth profitably and hath wonne many vnto God for hee that winneth soules is wise Pro. 11. 30. when God hath allowed of a man and commended him and set his seale on his ministry as on these he hath done 1. Cor. 9. 2. who art thou that darest dispraise or despise or disgrace him Gods people should not allow best of him that praiseth himselfe that is that by his manner of preaching declareth euidently he seeketh his own praise more than the profit of the people but of him whom the Lord praiseth by working with him in blessing his labours 2. Cor. 10. 18. As Paul saith he would iudge of the Ministers in Corinth so should all Gods people learne to iudge of Ministers 1. Cor. 4. â—…9 â—…0 I will know not the speech of them that are puffed vp but the power for the Kingdome of God is not in word but in power To this case our Prouerbe may well be applyed Shew me not the meate but shew me the man Compare the hearers of these learned and eloquent Teachers whom thou so much admirest with these who preach plainely and whom thou despisest for that cause see whether haue most knowledge and grace and so thou shalt be able to iudge whether is the best Teacher 3. To teach vs that the state of wicked and ignorant persons is far more dangerous and damnable now than it was vnder the Law first because this is a time of farre greater light than that was this is the condemnation that light is come into the world Iohn 3. 19. secondly greater grace is offered now than then yea receiued also by such as liue vnder an ordinary and able ministry of the Gospell the Apostle Peter speakes euen of some hypocrites that they had escaped the pollution of the world through the knowledge of Christ by the Gospell they were brought to a great reformation 2. Pet. 2. 20. Hitherto belong those fearefull sentences if euery transgression and disobedience to the law receiued a iust recompence of reward How shall we escape if wee neglect so great saluation c. Heb. 2. 2 3. And againe it is impossible for those who were once enlightned c. Heb. 6. 4 8. declaring in many words the fearefull state of them that haue not onely enioyed great meanes of grace but also receiued some common beginnings of grace by them and yet prooue naught afterward And so doth he likewise Heb. 10. 28 31. shew how it is farre more dangerous for them to sinne vnder the Gospell then it was vnder the Law Consider therefore how God vnder the Law hated and punished ignorance it is a people of no vnderstanding therefore hee that made them will not haue mercy vpon them Esay 27. 11. the breach of the Sabbath if yee will not hearken vnto mee to hallow the Sabbath day I will kindle a fire in the gates of Ierusalem and it shall deuoure the palaces thereof and it shall not bee quenched Ier. 17. 27. Adultery It is a fire that consumeth to destruction and would roote out all mine increase Iob 31. 12. Swearing the booke of Gods curse shall fly vpon euery one that sweareth to cut him off Zech. 5. 2 3.
you aske was he no more They will say yes he was more aske what more then they will say that is too deepe a question they were neuer asked the like before 2. Yea they are not onely so extremely ignorant but they desire not knowledge nor the meanes thereof but say vnto God in their hearts like those Iob 21. 14. Depart from vs for we desire not the knowledge of thy wayes If they be thus questioned withall though by their Minister yet they are all the while like the fish out of the water desirous as may be to be rid of his company yea they loue their foolishnesse and ignorance they hate and despise flout and scorne all meanes of knowledge and such as seeke after them as the Holy Ghost speaketh Fooles despise wisdome and instruction saith Salomon Pro. 1. 7. and Ver. 22. How long ye simple ones saith he will ye loue simplicity and the scorners delight in their scorning and fooles hate knowledge They hate knowledge you see yea they hate it with a perfect hatred and this is that that makes their estate so fearefull Pro. 1. 28. 29. They shall seeke me early but shall not find me for that they hated knowledge This is that that will cause the Lord to deny them all comfort of his mercy when they shall most desire it because they hated knowledge and the meanes thereof The second vse of this doctrine is for the direction of euery one whom God hath charged with the care of other mens soules to labour first in this to bring them to knowledge till then they can haue no good affection no desire or care of their saluation 1. The Minister is bound to labour in this to bring the people to knowledge and therefore bound to teach diligently 2 Tim. 4. 2. and to teach plainely also The Leuites caused the people to vnderstand the Law Neh. 8. 7. 8. they read in the booke in the law of God distinctly and gaue the sense and caused them to vnderstand the reading Thinke it not enough to tickle the eare or to moue the affections but lay a good foundation of Doctrine teach soundly and substantially Reproue rebuke exhort with all long-suffering and doctrine saith the Apostle 2. Tim 4. 2. Doctrine must be the ground and foundation of all exhortations and reproofes Yea he must catechise as well as preach 1. Cor. 3. 2. He must giue milke to the babes as well as strong meat to growne men 2. The Magistrate is bound to see that the people be taught and instructed this was Iehoshaphats care 〈◊〉 Chron. 17. 7. Yea he is bound also to compell them to the vse of the meanes of knowledge Luke 14. 23. Compell them to come in saith the Lord to his seruant and the Magistrate is Gods seruant as well as the Minister is in this worke 3. The Master of the family is bound to vse all meanes to bring them that are vnder him to knowledge Traine vp a child in the way he should go in saith the Lord to the parent Pro. 22. 6. and Deut. 6. 7. Thou shalt teach my words diligently to thy children Parents we see are bound themselues to instruct their children in religion yea and they must also bring them to the publike meanes of knowledge as is plaine by the fourth commandement Exod. 20. 10. 4. Euery Christian is bound to seeke by all meanes to draw others to knowledge Col. 3. 16. Teach one another Yea he is bound to perswade them also vnto the meanes of knowledge saying as Esa. 2. 3. Come ye let vs go vnto the mountaine of the Lord and as Philip did to Nathanael Ioh. 1. 46. specially his friends and kindred as Cornelius did Act. 10. 24. We all complaine of the prophanesse of the people and of their contempt of the Word The Minister complaines of the stubbornesse and vnthankfulnesse of his people and of their prophanesse and contempt of the Word in his Ministry The Magistrate also finds cause oft times to complaine of the ouer-much pronesse of the people to naughtinesse of the increase of thieues and murderers The parents of their childrens vnnaturalnesse disobedience and riot The master of his seruants idlenesse vnfaithfulnesse and stubbornesse All men of the badnesse of the times and that small fidelity and loue and piety that is to be found among men But few or none looke to the cause and fountaine of all this few or none lay any part of this vpon themselues we may complaine in this case as the Prophet doth Ier. 8. 6. No man repenteth him of his owne wickednesse and neglect of duty no man saith what haue I done haue not I beene a great cause of all this The cause of all this is the want of the knowledge of God There is no knowledge of God in the land and that is the chiefe causes why by swearing and lying and killing and stealing and committing adultery men breake out and bloud toucheth bloud as the Prophet complaineth Hos. 4. 1. 2. And because there is in men naturally neither knowledge nor desire of it but a scornefull contempt and hatred of it euery one of vs in our places should haue done as much for them as the friends of the Palsy-man did Mar. 2. 3. We should haue done what we could to bring them to the meanes of knowledge as they did take great paines to bring him to Christ who had otherwise neuer come to him Mar. 2. 3. And if we had done this for them with as good a heart as they did that for that poor man we should haue no cause to doubt but Christ would haue had been as ready to accept and blesse our labour in it as he was theirs of whom it is said Ver. 5. that Christ when he saw their faith did as much for the poore man as they desired and more too for he not only cured him of his palsy and restored life and sense to the members of his body but pardoned his sin and so reuiued his soule also And certainly on the other side if we haue not doue our endeauour to bring them to knowledge we haue made our selues guilty of all their sinnes The third vse of the Doctrine is to perswade vs to a diligent vse of all meanes that may bring vs to knowledge I say to the vse of all meanes 1. Hearing of which our Sauiour saith Mar. 4. 24. that proportionable to our frequency and diligence in it our growth in knowledge and grace shal be With what measure you mete saith he it shal be measured to you againe And to you that heare shall more be giuen 2. Reading by the diligent vse whereof the Lord saith Deut. 17. 19. We shall learne to feare him and to keepe all the words of his law 3. Conferring and questioning with others wherein while the Disciples that were iournying towards Emaus did reuerently and deuoutly exercise themselues Christ drew neare and ioyned himselfe vnto them and opened the Scriptures vnto them as
Moses speaking of Gods maruellous goodnesse to his Church expresseth it thus Deut. 4. 7. What nation is so great vnto whom the gods came so neare vnto them as the Lord our God is neare vnto vs in all things that we call vnto him for So Dauid setteth forth the plenteousnesse of Gods goodnesse and mercy by this Psal. 86. 5. Thou Lord art good and ready to forgiue and plenteous in mercy vnto all them that call vpon thee And Paul speaking of Gods bounty saith Rom. 10. 12. He that is Lord ouer all is rich vnto all that call vpon him The Reasons why none can looke for grace and mercy from God but those that aske for it why he will be sought vnto for it are three The first of them respecteth the Lord himselfe and his glory for God counteth himselfe greatly honoured when his people pray vnto him and depend vpon him as it is an honour to a man on earth to be much sought vnto and to haue men rely wholly vpon him This the faithfull knew well and haue by this consideration beene prouoked to this duty Therefore Dauid saith Psal. 63. 4. I will magnifie thee all my life and lift vp my hands in thy name when he lifted vp his hands vnto God he magnified him and Psal. 66. 17. I called vnto him with my mouth and he was exalted with my tongue He esteemed doubtlesse meanely enough of his owne prayers though he thus spake but he knew that God accounteth himselfe to be highly exalted and honoured by this when his seruants thus seeke vnto him In which respect also the Church voweth this to God as a duty whereby she knew God accounted himselfe to be much honoured Psal. 80. 18. Quicken vs and we will call vpon thy name The second respecteth the benefit we receiue by it for by praying our faith repentance loue and zeale is exercised and as the strength and vigour of our bodies is by exercise maintained and increased so is grace also increased by exercise Iude 20. But ye beloued edifie your selues in your most holy faith praying in the Holy Ghost By exercising our faith and repentance and loue in prayer we shall edifie our selues The third respects the nature of grace for he that once hath but the least measure of a true taste of it will esteeme it aboue all things in the world and therefore cannot chuse but earnestly desire more of it and he that doth not desire it contemneth it He that hath found the true treasure and ioyeth in it will sell all that he hath to purchase it Mat. 13. 44. 2. Euery blessing is the sweeter to the godly and certainer token of Gods loue if they can feele they haue obtained it by prayer Dauid giues this for the reason of his thankfulnesse and why Gods mercy in his deliuerance was so sweet vnto him why he would extoll the Lord for it Psal. 30. 2. because he obtained it by his prayer O Lord my God saith he I cryed vnto thee and thou hast healed me 3. Yea though they obtaine it not they can beare the want of it the better if they know they haue prayed for it Phil. 4. 6. 7. In euery thing by prayer and supplication with thanksgiuing let your requests be made knowne vnto God and the peace of God which passeth all vnderstanding shall keepe your hearts and minds through Christ Iesus The Vse of this Doctrine is first to exhort euery man to foure duties 1. Labour for an vnfained desire of grace for till this thou canst neuer haue any assurance of thy saluation nor receiue any grace from God Luke 1. 53. He filleth the hungry with good things and the rich he sendeth empty away 2. Labour for the Spirit of prayer and supplication for without this thou canst receiue no good thing from God specially no grace Iames 4. 7. Ye haue not because ye aske not 3. In the best meanes cry and pray to God for grace else shall they not profit thee Thus did David though he enioyed excellent meanes of grace Psal. 25. 4. 5. Shew me thy wayes O Lord teach me thy paths lead me in thy truth and teach me and 119. 12. 33. Teach me thy statutes teach me O Lord the way of thy statutes 4. If thou euer hadst this desire this Spirit of supplication and feelest it decayed in thee oh stirre it vp againe and striue to recouer it and herein I may say to thee as the Apostle to them Heb. 10. 32. Call to remembrance the former dayes and as our Sauiour to the Angell of the Church of Ephesus Reu. 2. 5. Remember euen in this from whence thou art fallen and repent For as your desire of grace decayeth so doth your assurance and comfort decay Secondly this doctrine serueth to reproue the wicked and shew the fearefull estate of such as are void of all desire of saluation Psal. 119. 154. Saluation is farre from the wicked for they seeke not thy statutes Certainely thou art yet in thy sinnes in the state of a child of wrath If thou say well if God haue decreed to saue me I shall do well enough I answer thou presumptuous foole what hast thou to do with Gods secrets Deutr. 29. 29. while thou continuest withâ—…t all desire of grace thou hast cause to feare thou art a reprobate But we shall make the better vse of this Doctrine when we haue learned the doctrine that followeth We are therefore further to obserue that as Christ telleth her what she should haue done to obtaine this water of life she should haue asked so he telleth her also what he would haue done if she had asked he would haue giuen it her though she were a Samaritan and a most wicked woman also Whence we learne That all such as can vnfainedly desire and aske grace of God shall be sure to obtaine it See the expresse promises of God for this Mat. 〈◊〉 6. Blessed are they that hunger and thirst after righteousnesse for they shall be filled Mat. 7. 8. Euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shall be saued Reu. 22. 17. Let him that is a thirst come And whosoeuer will let him take the water of life freely The reasons of this are three 1. The infinite goodnesse of the Lord and the earnest desire he hath of the saluation and conuersion of men See this here in Christ he laboureth to worke this desire of the water of life in this wretched woman So Esay 65. 1. Behold me behold c. and so ver 2. I haue spread out my hands all the day vnto a disobedient people Can he then reiect them that vnfainedly desire his grace who is himselfe so earnest a suiter to vs that we would seeke and receiue it 2. The delight God taketh in and the readinesse that is in him to accept
Holy Ghost shall conuince the world of Ioh. 29. 6. and the Apostle as the onely thing that depriues vs from entring into Gods rest Heb. 4. 1. The second Vse is more particular for our direction and comfort in three cases 1. To confirme vs against the contempt and base estimation of the means of grace It cannot be denyed but if they be iudged of by carnall reason they will appeare to be exceeding weake and vnlikely to effect any such matter How can the applying of a little water in Baptisme helpe to wash the soule from all sinne or the eating of a little bread and drinking of a little wine in the Lords Supper helpe the soule to feed on the body and bloud of Christ What is there in preaching specially this plaine kind of preaching where little or no learning is shewed specially in the preaching of such and such as the world knowes by reason of their yeares and education haue had no meanes or very slender meanes to bring them to learning that preaching I say and such preaching and the preaching of such men should be said to be the onely meanes of saluation Now if this conceit do at any time trouble thee strengthen thy selfe against it by considering First hath God appointed these meanes and promised to effect these things by them as it is plaine he hath 1. Cor. 1. 21. then looke not to the weakenesse of the means but to the power of him that hath ordained them he is able by weake meanes to worke mighty things The foolishnesse of God saith the Apostle 1. Cor. 1. 25. is wiser then men and the weakenesse of God is stronger then men My strength is made that is declared to be perfect in weakenesse saith the Lord 2. Cor. 12. 9. Vse these means in faith and obedience to Gods Ordinance not looking too much to the meanes and thou shalt find Gods mighty power in these weake meanes The weapons of our warfare are mighty through God saith the Apostle 2. Cor. 10. 4. If thou canst belieue in this power of God and rely in thy hearing not vpon the excellency of the meanes but vpon the power of God that is able to do whatsoeuer he hath ordained and decreed to doe euen by the weakest meanes thou shalt find this weake ordinance of God powerfull and effectuall to thine owne saluation remember that the Apostle saith Rom. 1. 16. It is the power of God vnto saluation And 1. Cor. 2. 4. That though his preaching was not with the enticing words of mans wisdome which he did purposely auoid yet it had in it the demonstration of the spirit and of power 2. To comfort vs in all extremities and distresses When thou shalt be at thy wits end and canst see no meanes of escape and deliuerance vpon this doctrine thou maist stay thy heart and find comfort Prou. 18. 10. The name of the Lord is a strong tower the righteous runneth to it and is exalted See an example of this in Dauid when he was in great distresse and in danger to be stoned by his owne souldiers yet He encouraged himselfe in the Lord his God 1. Sam. 30. 6. And Psal. 61. 2. When my heart is oppressed saith he bring me vnto the rocke that is higher then I. And I will tell you how you must do to find comfort in the knowledge of Gods power in such a case 1. Consider and meditate of these promises of God Heb. 13. 5. 6. He hath said I will not faile thee nor forsake thee So that we may boldly say The Lord is my helpe I will not feare what man can do vnto me Psal. 91. 4. He will couer thee vnder his wings and thou shalt be sure vnder his feathers his truth shall be thy shield and buckler Psal. 84. 11. No good thing will be with-hold from them that walke vprightly and Rom. 8. 28. We know that all things worke together for good to them that loue God 2. Labour to know thou art one to whom these promises are made that thou art a belieuer and one that feareth God For to them that are wicked I can promise no protection nor deliuerance from any danger but to them I say that they haue cause to feare danger at home and abroad by night and by day continually Gen. 4. 14. Cain though there were none liuing in the World but his owne parents and sisters yet is he afraid that whosoeuer met him would kill him So it is said of the wicked Iob 18. 11. Terrours shall make him afraid on euery side and shall driue him to his feet Yea Psal. 5â—… 5. There were they in great feare where no feare was 3. When by due triall of thine owne heart thou canst find that notwithstanding thy weaknesses thou fearest God vnfainedly and these promises belong vnto thee then let not thy extremities and want of meanes trouble thee but rest vpon God who is able to make good his promise Consider 1. These extremities are brought on thee for triall of thy faith as that was vpon Abraham Gen. 22. 1. 2. The Lord hath wayes enow to deliuer thee Psal. 66. 20. To the Lord God belong the issues of death 3. The Lords manner hath beene to deferre his helpe till the last pinch not to helpe his people till they are brought to the brinke of death so dealt he with Abraham and Isaac Gen. 22. 10. When Abraham had stretched forth his hand and tooke his knife to slay his sonne the Lord stayed him from doing it and not before 3. To comfort and strengthen the poore against murmuring and impatiency in hard times Say not this is my charge and these are my meanes how is it possible these meanes should maintaine this charge must I not needs either steale or famish both I and mine But first consider and meditate what promises God hath made to his people in this case The eye of the Lord saith Dauid Psal. 33. 18. 19. is vpon them that feare him vpon them that hope in his mercy to deliuer their soule from death and to keepe them aliue in famine and 34. 10. They that seeke the Lord shall not want any good thing and 37. 19. In the dayes of famine they shal be satisfied and 132. 15. I will abundantly blesse her prouision I will satisfie her poore with bread He hath said saith the Apostle Heb. 13. 5 6. I will neuer leaue thee nor forsake thee so that we may boldly say the Lord is my helper He is pleased to bring thee to this want of meanes that he might humble thee and that he might proue thee saith Moses vnto Gods people Deut. 8. 16. to do thee good at thy latter end Secondly labour to get assurance that thou art one to whom these promises do belong that thou art a belieuer that thou fearest God for to the wicked I can promise no sufficiency No I can assure them that though they had their houses full of gold and neuer so great possessions yet they
good fellowes to beare them company the matter were the lesse but this shall also increase their torment there As may appeare by that suit the rich man makes to Abraham Luke 16. 28. that noâ—…e of his brethren might come to him into that place of torment So that if we haue grace this should not cause vs to make the lesse account of this sinne that it is now growne so generall but this should cause vs to hate it the more and be the more afraid of it and take so much the more heed to preserue our selues and our families from it So the wickednesse of the time and place that Lot liued in affected him His righteous soule was vexed with it 2. Pet. 2. 8. So speaketh Dauid of himselfe Psal. 119. 53. Horror hath taken hold vpon mee because of the wicked that forsake thy law The second deceit whereby Sathan drawes men to this sinne and hardens them in it is hope of secrecy That they may commit it and liue in it and yet it shall neuer be descryed or knowne or if they cannot bee so close if they accustome themselues to it long but men will surmise somewhat and iudge the worst yet so long as none can conuince them what need they care They see many that would cry out vpon and thrust away out of their house any that should bee euidently conuinced of the fact that yet thinke neuer the worse of any for surmises and presumptions bee they neuer so strong Nay it is certaine many are the better liked for this as if it were an argument of great wit and sufficiency in any to be able to take their pleasure in this sin and yet so to saue their owne credit and the credit of the family that they liue in And this is the cause of the monstrous and vnnaturall practises that many vse to couer and hide this sinne by That this is a principall thing that deceiues many is euident not onely by experience but by that that the Scripture speaketh Iob 24. 15. The eye of the Adulterer waiteth for the twilight and saith none eye shall see mee and disguiseth his face And indeed they that liue in this vile and abominable sinne are vsually marueilous close and secret and subtill to conceale it The Harlot is said Pro. 7. 10. to bee subtile of heart See also the subtiltie of these sinners noted and described Pro. 30. 19 20. The Prophet Agur reckoneth the way of a man with a maid and the way of an adulterous woman the cunning and secret practises of filthy persons of both sexes for the hiding of their sinne among these things which neither himselfe nor any other man was possibly able to discouer and finde out and compares it vnto the way of three things which no wit or industry of man is able to descrie The preseruatiue against this temptation is the meditation of these three points 1. That God is present with thee at all times and in all places and beholdeth the secretest of all thy actions yea in such places and in such company as no good man dare goe into in which thou mayest be sure to be free enough from the censuring eye and tongue of those precise fellowes whom thou fearest and hatest so much yet will the Lord be with thee euen there If I make my bed in hell saith Dauid Psal. 149. 8. as indeed the places where such companions often vse to lodge are little better behold thou art there This God alledgeth as a forcible reason against this sinne Ier. 13. 27. I haue seene the lewdnesse of thy whoredomes And Ier. 29. 23. Euen I know and am a witnesse faith Lord. This meditation did Iob great good in this case Iob 31. 4 Doth not be behold all my waies and tell my steppes O if thou couldst remember that he seeth thee and set thy selfe in his presence and bring thy heart to that passe that thou couldst euen desire euer to haue his company and that he would euer take notice of thy waies this would preserue thee from this and all other sins Why wilt thou my son saith the wisedome of God Pro. 5. 20 2â—… Embrace the bosome of a stranger For the waies of man are before the eyes of the Lord and he pondereth all his goings Thou wouldst not commit this sinne if thou wert sure thy pastor thy neighbour thy seruant thy childe should know of it thou wouldest seeme to them to be another manner of person And that is the cause why you shall haue the most notorious Harlots that will seeme very religious I haue peace offerings with mee saith the Harlot Pro. 7. 14 this day haue I paid my vowes O the Atheisme of thy heart take notice of it mourne for it striue against it pray against it Thou fearest the eye of a mortall man and fearest not the presence of the eternall God who according to that which he threatneth Mal. 3. 5. will be a swift witnesse against the adulterers Yea the Lord hath oft brought vncleane persons sometimes by terror of conscience sometimes by frenzie to that passe that themselues haue beene the blazers and proclaimers of their own secret filthines He hath constrained many of them to cry out of themselues as the Leper Leuit. 13. 45. I am vncleane I am vncleane Or rather as Iudas did Matth. 27. 4. who in extreame desperation and hauing receiued in himselfe the sentence of his eternall damnation cryed out openly and cared not who heard saying I haue sinned And what knowest thou that art so confident in the secrecy of thy sinne but either thy selfe or the party with whom thou committest this lewdnesse may be brought to this passe before thou die The meditation of this point is prescribed by our Sauiour for a preseruatiue against hypocrisie and this conceit of sinning secretly and closely in any kind Luk. 12. 1 2. Beware of the leuen of the Pharisees which is hypocrisie for there is nothing couered that shall not be reuealed nor hid that shall not be made knowne 2. The more cunning thou hast beene in keeping thy sinne secret the more doth God abhorre thee 2. King 17. 9. The children of Israel had done things secretly that were not vpright before the Lord saith the Holy Ghost when hee would aggrauate their sinne and shew the cause why God destroyed them The more wit and cunning any man sheweth in contriuing of sin the more culpable he is before God Thus God aggrauateth their sin Ier. 4. 22. They are wise to doe euill Rom. 16. 19. I would haue you wise to that that is good and simple concerning euill 3. No vncleane person can haue any assurance of hope that his sinne shall alwaies be kept secret In the day of the Lord all mens secrets shall be discouered to all the world 1. Cor. 4. 5. He will then lighten all things that are hid in darkenesse Then shall euery vncleane person be made a gazing stocke to the world and to Angels and to men
such a one as he can find in his heart to loue and delight in aboue any other he shall neuer be able to keepe himselfe chaâ—…t reioyce with the wife of thy youth let her be as the louing Hinde and pleasant Roe let her brests satisfie thee at all times and be thou rauished alway with her loue And why wilt thou my sonne be rauished with a strange woman and embrace the bâ—…some of a stranger saith the wisedome of God you see it is not so much the hauing of a wife as the hauing of her and delighting in her that is the meanes that God hath sanctified to preserue a man from whoredome Pro. 5. 18 19 20. And that is the chiefe cause why the Popish Clergy through the iust iudgement of God doth so abound in all vnnaturall vncleanenesse because they doe not onely forbeare marriage but binde themselues by vow against it and condemne it in their doctrine and both thinke and speake dishonourably of it Lecture the One and twenty August 8. 1609. WE haue oft heard that these words from the 16. verse to the 18. do offer vnto our consideration foure principall points 1. That our Sauiour thirsting after the saluation of this poore Woman discouereth vnto her her sin and nothing he had said before to her could worke vpon her conscience till he tooke this course with her 2. That the sinne he discouereth to her was a secret sinne vnknowne to all men 3. That among all the secret or open sinnes which he knew by her when he would touch and awaken her conscience he makes choice of the Fornication she liued in and chargeth her onely with that 4. That though he knew she liued in so hainous a sinne he reiects her not for all that The three first points we haue already spoken of it remaineth now that we come to the last though he knew she liued in so hainous a sinne he reiects her not for it From whence that we may the better receiue that comfortable instruction which the Holy Ghost intendeth to giue vs in this example Let vs consider 1. What a manner of person this Woman was 2. The gracious respect Christ had vnto her Shee was 1. An Idolater and what sinne is more odious to God then Idolatry 2. She was an Idolater of that nation which of all others was most odious to Gods people Among them it was the most odious tearme of reproach to call one a Samaritan Iohn 8. 48. 3. She was a filthy harlot And yet see how Christ respected her 1. He seekes her conuersion 2. He beares with her blockishnesse and frowardnesse in reiecting that offer of grace hee made vnto her and giues her not ouer for that 3. When he saw there was no way to doe her good but by charging her conscience with the sin she liued in he doth it most gently and louingly for feare of discouraging of her he called her not harlot but onely intimates to her that hee knew how shee liued and that in most secret manner also while his Disciples were away and no body by but they two onely Now then the Doctrine that we learne from hence is this That the sinnes of Gods Elect how many or how hainous soeuer they be cannot hinder their saluation nor separate them from the loue of God after they once repent of them Before I confirme this vnto you three things are to be promised to preuent the mistaking of this Doctrine 1. It is certaine God hates all sinne in all men as well in the Elect as in the Reprobate with a perfect and infinite hatred aboue that that any tongue can expresse or heart conceiue of Hab. 1. 13. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse 2. If any of Gods owne people fall into grosse and scandalous sinnes he is wont to correct and scourge them shapely for them Dauid may be an example of this 2. Sam. 12. 10 11. 3. He is wont to beare lesse with his owne people in this life then hee doth with the wicked and to correct them for such small faults as he vseth to passe ouer in the vngodly Amos 3. 2. You onely haue I knowne of all the families of the earth therefore will I visit you for all your iniquities Moses did but omit and delay the circumcision of his child and the Lord met him and would haue slaine him for it Exod. 4. 24. Yet can no sinne of Gods Elect how hainous soeuer cause God to hate or reiect them though he hate sinne in them he cannot hate them for sin though he correct and scourge them for sinne yet he cannot hate them for sinne but notwithstanding their sins be neuer so many neuer so hainous he loueth them neuer the lesse with the loue of a father with a most tender and vnspeakeable loue The truth of this Doctrine may appeare vnto vs in foure principall points 2. He is neuer a whit the more vnwilling to offer his grace vnto them and to seeke their conuersion for any hainous sinne they liued in before their calling 2. He thinkes neuer a whit the worse of them for that they haue beene or for any sins they haue liued in before their conuersion after once they haue repented of them 3. He likes neuer the worse of the good workes done by them after their conuersion because of the corruption that is mingled with them 4. He makes their very sinnes turne to their good and to the furtherance of their saluation Of these foure point I will speake in order as briefely as I can For the first Mans reason can conceiue cause why God should haue some respect vnto vs after our conuersion but that he should regard vs so farre as to seeke our saluation with such endeauour care and patience when we were vtterly without grace children of wrath enemies to all goodnesse specially so notorious sinners as many of vs were this argueth a speciall and wonderfull loue indeed and yet so he did What a one was Paul one that breathed out threatnings and slaughter against the Disciples of the Lord Acts 9. 1. one that was not a blasphemer and threatner himselfe and iniurious that is such a one as cared not what wrong he did the faithfull though he had no colour of right or law for that he did against them 1. Tim. 1. 13. But one that did also counsell others to blaspheme the name of Christ against their own knowledge and consciences Acts 26. 11. And what were those whom Christ shewed most kindnesse vnto most care to winne Surely the most notorious and infamous sinners that liued in the world See this here in the example of this woman see it also in another woman an infamous and notorious sinner Luke 7. 39. see it Matth. 9. 10. Many Publicans and Sinners came and sate downe with him at Matthewes feast Insomuch as lewd hypocrites tooke great offence at this Matth. 9. 11. 11. 19. Luk. 7. 39. 15.
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
pretence of their conscience to the contrary This is euident by the speech the Lord vseth to his seruant by whom not the Minister onely but the Magistrate is meant Luke 14. 23. Go out into the high waies and hedges and compell them to come in that my house may be filled and by the practise of good Iosiah 2. Chron. 34. 22 23. who compelled all that were found in Israel to serue the Lord their God The second Vse of this Doctrine is for direction to Masters of families They haue a calling and authority to teach their children and their seruants as we haue heard but they must know their office and calling is subordinate to the office and calling of the Minister he may not presume aboue his calling and gift His chiefe duties are these 1. To vse his authority and interest that he hath in the hearts of his children and seruants to draw them to goe with him to the Ministry of the Word as we heard out of 1. Sam. 1. 21. When Elkanah went to Shiloh he tooke all his house with him When Naaman came to doe his homage to God 2. Reg. 5. 15. It is said he and all his company came and stood before the man of God 2. He must vse his best skill and endeauour to make the Ministrie of the Word profitable to his family by examining them by making things plainer to them and applying them more particularly then they were in the publike Ministrie This our Sauiour himselfe vsed as the most profitable family-exercise that could be for examining them see Matth. 13. 51. and for opening things vnto them which they had heard Mar. 4. 34. This will giue an edge to that that is publikely taught Deut. 6. 7. in the margin 3. Though he may when he reades a Chapter in his family giue notes and obserue what he learneth out of it for his owne and their instruction yea he may aske his family also what they can learne and obserue out of that they reade for Rom. 15. 4. Whatsoeuer is written is written for our learning yet may not he take vpon him to interpret the Scriptures or to teach any thing out of them to his family but what he hath learned at the publike Ministry Say a man haue beene trained in Schooles of learning and haue neuer so great gifts and fitnesse to exercise a publike office in the Church yet may he not take vpon him to Minister till he first be prooued 1. Tim. 3. 10. Much lesse may a priuate Christian take vpon him to analyse or interpret which is the most difficult thing and requireth most skill of any thing that belongs to the worke of the Ministry not being approoued to haue such a gift That would certainely open a gappe to most dangerous confusion and schisme and errour It is good therefore for all priuate Christians to hearken to that counsell the Apostle giueth Rom. 12. 3. For I say through the grace giuen vnto me to euery one that is among you not to thinke more highly of himselfe then he ought to thinke but to thinke soberly according as God hath dealt to euery man the measure of faith The third Vse of this Doctrine is for reproofe for this argueth plainely that there is in most men euen of them that make a good profession no desire or care either of their owne saluation or of those that are neerest and ought to be dearest vnto them because 1. They care not what Ministry they liue vnder whereas this ought to be the chiefe care of a Christian to plant himselfe and his and to dwell there where he and they may enioy Gods ordinance as you may see One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the daies of my life Psal. 27. 4. 2. In placing of their children either in seruice or marriage they are vtterly carelesse what Ministry they shall liue vnder whereas though they haue giuen them neuer so good education while they haue liued with them they haue iust cause to feare they shall decay and loose that grace they haue if they shall not continue to liue vnder a true Ministry Where there is no vision the people decay Pro. 29. 18. Nay for the most part they of all other prooue the most vngracious that haue had best education when once they loose the benefit of the publike Ministry Lecture the three and fiftieth Iune 12. 1610. IOHN IIII. XXIX IT remaineth now that we come vnto the third and last thing that the Euangelist obserueth in the endeauour of this woman to draw her neighbours vnto Christ viz. the reason she vsed to persuade them to come vnto him to Come and see him in these words Come and see a man which hath told me all things that euer I did She doth not in plaine tearmes affirme him to be Christ but alledging the experience herselfe had had of his diuine and supernaturall knowledge she appealeth to their owne consciences whether this be not a good argument to proue him to be the Messiah He hath told me all things that euer I did Now before we come to the Doctrine that the Holy Ghost intendeth to teach vs in this place two doubts are to be answered for the better vnderstanding of the words 1. How she saith Christ had told her all that euer she did seeing it may seeme by verse 17 18. that Christ told her of no sin but of her fornication onely The answer is 1. That it may very well be that our Sauiour told her much more then is there expressed for the Euangelist we know vseth not to set downe fully and at large all the speeches or actions of our Sauiour but those points which were principall and of chiefest vse 2. It is euident verse 18. That he told her not onely of the whoredome she liued in at that present but how many husbands she had had and so declared that he knew well what her life had beene from the beginning 3. There is no inconuenience will follow if we grant that out of the abundance of her heart as in all languages men haue beene wont to doe in like cases she did vse an excesse of speech which we call Hyperbole so that when her meaning was to say he hath told me many things that I haue done euen the most secret things that euer I did she might well and without all vntruth expresse it thus He hath told me all that euer I did as Matth. 3. 5. It is said that Ierusalem and all Iudea and all the region round about Iordan came to Iohn to be baptized because very many out of those parts came and though it be euident by Luke 7. 30. that they came not all And Christ is said Heb. 2. 9. To haue tasted death for all men because he dyed for many as it is expressed in the very next verse He brought many children vnto glory Now in that this Woman that had
the Baptist also did oft frequent Christs Ministery not onely on other dayes but euen on Sabbaths also yet I cannot finde that our Sauiour did euer blame them for it 2. Though the Lord doe oft-times worke most mightily by weakest meanes yet ordinarily and for the most part as by the wholesomest and best food he giues the best nourishment so by the Ministry of them that haue the best gifts he doth most edifie his people Therefore the great successe of Iohns Ministry is partly ascribed to the excellent gifts God gaue him and whereby he fitted him for that worke he shall go before him in the spirit and power of Elia to turne the hearts of the fathers to the children Luk. 1. 17. So this is alledged for one cause of the successe of Barnabas his Ministry in Antioch Act. 11. 14. Because he was a good man and full of the holy Ghost and saith and of the fruit that both his Ministry and Pauls had in Iconium that they preached in such a manner so soundly so substantiaâ—…ly with such euidence of the spirit Act. 14. 1. They so spake that a great multitude both of the Iewes and also of the Greekes beleeued Therefore â—…aul calleth vpon Timothy to stirre vp his gift 2 Tim. 1. 6. and to giue himselfe diligently to study for the increase of his gifts 1 Tim. 4. 14 15. and telleth him this was the way to saue himselfe and them that heare him ver â—…6 So. Cor. 14 12. He exhoâ—…t them to seeke for such gifts as whereby they might excell to the edifying of the Church Why might some haue obiected what needeth this seeing wee may doe as much by meane as by excellent gifts But the Apostle plainely declareth by these exhortations that he was of another minde 3. Euery Christian hath right and title to the gifts of all Gods seruants and therefore it is no sinne for them when conueniently they may to make their benefit of them Whether Paul or Apollo or Cephas all are yours 1. Cor. 3. 22. yet must euery Christian take heed that he doe not so admire Gods gifts in any as that he despise the Ministry of the meanest of Gods seruants nor commend one to the disgracing of others nor rest or addict himselfe so to one as that he despise others This was that sinne for which the Apostle so taxeth the Corinthians euery one of you saith I am of Paul and I of Apollos and I of Cephas 1. Cor. 1. 12 For 1. It is our sinne and shame and iust cause of humbling to vs if we cannot profit by the meanest Minister that God hath sent ye may all prophecy one by one that all may learne and all may be comforted all may learne by euery one that prophecyeth and preacheth the word soundly and may receiue comfort and edification by him 1. Cor. 14. 31. 2. The power of the Ministry dependeth not as we haue heard on the excellency of the teachers gifts but vpon Gods blessing that he hath promised and is wont to giue to his owne ordinance 4. The fourth and last Vse is to encourage euery man in his place to do his endeauour to draw others to God both Ministers and Masters of families and priuate Christians also For 1. If thou doe preuaile and God make thee his instrument to conuert but one soule the comfort and blessing of it will be vnspeakeable Let him know that hee which conuerteth a sinner from the error of his way shall saue a soule from death and shall hide a multitude of sins Iames 5. 20. 2. If thou endeauour it with an honest heart be thy gifts neuer so weake and meane thou hast cause to expect Gods blessing and that thou shalt preuaile with some 2. Chron. 29. 11. Deale couragiously and the Lord shall be with the good An example of this we haue in this poore woman 3. Say thou preuaile with none yet shall thy endeauour vsed with a good heart be euery whit as well accepted of God and rewarded also as if thou hadst conuerted many Thy worke shall bee with the Lord Esay 49. 4. 2. Cor. 2. 25. For wee are vnto God a sweet sauour of Christ in them that are saued and in them that perish THE FIVE AND FIFTIETH LECTVRE ON IVNE XXVI MDCX. IOH. IIII. XXXI XXXII XXXIII XXXIV In the meane while his Disciples prayed him saying Master eate But hee said vnto them I haue meate to eate that yee know not of Therefore said the Disciples one to another hath any man brought him ought to eate Iesus saith vnto them my meate is to doe the will of him that sent me and to finish his worke WEe haue heard in the former verses what zeale the Woman of Samaria being conuerted her selfe did shew in seeking the conuersion of all her neighbours and what a blessing God gaue to her endeauours therein For vpon her perswasion they went out of the City and came to Christ. Now in these verses that I haue read and those foure that follow the Euangelist reporteth the speech that passed betweene Christ and his Disciples in the meane time while the woman was in going to call her neighbours and they in comming out of the City vnto Christ. And this speech consisteth of two parts 1. The declaration of our Sauiours zeale in preferring the worke of his Ministry before his meate and drinke contained in these foure verses I haue now read vnto you 2. The exhortation that he giueth vnto his Disciples to follow his example therein in the foure verses following And in the first part the verses I haue now read foure things are noted by the Euangelist 1. The motion which the Disciples make vnto him that hee would eate somewhat a motion no whit vnfit or vnseasonable for them to make at this time For 1. It was now dinner time as appeares ver 6. and his manner was as it seemes to eate two meales in a day as we reade also that Eliah notwithstanding his strict course of life was wont to doe 1. Kings 17. 6. 2. They perceiued him to be weary verse 6. and in that respect also to haue need of refreshing 3. They found him to be now at leisure and free from other imployment 4. They thought they should haue gone forward their iourney to Galilee that afternoone verse 3 4. 5. They perceiued by him that though he was hungry and had sent them into the Towne to buy meate yet now they were come to him with meate and had set it before him he had no disposition to eate any and therefore out of their duty and loue vnto him they desire him to eate verse 31. 2. The answer Christ makes vnto this their motion verse 32. Hee had meate to eate that they knew not of He saith not that he had eaten already yet was he doubtlesse refreshed with the paines he had taken and good he had done already vpon the Woman of Samaria but he lookes for a second and a better seruice and
of the great successe his Ministry had among them at his first comming vnto them Gal. 4. 13 14 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch saith Acts 13. 48. that at the hearing of them as many as were ordained to eternall life among them beleeued These Cautions being premised we shall yet finde the Doctrine to be most true That euen among the Elect themselues there is great difference to be obserued in their receiuing and profiting by the meanes of their first Conuersion vnto God See the proofe and confirmation of this Doctrine in three seuerall points 1. A man may be the Elect Childe of God and be a fruitlesse hearer of some good Preachers and yet profit by some other The Ministry of Iohn the Baptist was a very holy and powerfull Ministry and the whole drift of it was to draw men to beleeue in Christ and yet many of Gods Elect that had heard him could not be conuerted by him to the Faith which yet afterward when they came to be hearers of Christ himselfe became true Beleeuers and said Iohn did no miracle but all things that Iohn spake of this man were true And many belieued on him there Iohn 10. 41 42. So it is euident that many of those fiue thousand that were conuerted by two Sermons that Peter made Acts 4. 4. had heard Christ himselfe preach sundry times as is plaine by Luk. 19. 48. and 21. 38. where it is said that at Christs preaching in the Temple immediatly before his Passion all the people resorted daily to him to heare him yet could not be conuerted by him By stronger and more excellent means they could not be conuerted and yet were conuerted by weaker means 2. A man may be a fruitlesse Hearer a long time euen of that Ministry that God hath ordained to conuert him by and yet afterward profit by it With many of his Elect the Lord hath beene faine to stand long at the doore and knocke as he speaketh Reuel 3. 20. before he could get entrance into their hearts to continue the meanes long vnto them before they haue profited by them Many of Gods children haue beene like young Samuel 1. Sam. 3. 10 the Lord hath called them oft by the Ministry of his Word before they could answer him or once discerne that it was he that spake vnto them There hath beene many a one that hath beene a hearer a long time before he hath beene wonne vnto God yea that hath heard the same Preacher many a time without all fruit by whose Ministry at the last he hath beene conuerted vnto God There were many of Gods Elect that heard that powerfull Sermon of Peter mentioned Acts 2. and profited not by it which yet hearing him at another time were conuerted by him for those two thousand that we reade were added to the Church in Ierusalem Acts 4. 4. and that by his Ministry as may appeare Acts 3. 12. 48. had certainely heard that Sermon and seene also the fruit of it as is plaine by that we reade Act. 2. 5 6. for the multitude of them that were in Ierusalem heard that Sermon 3. A man may be the Elect childe of God though he can receiue no good by the most powerfull and fruitfull Ministry till God haue prepared him by humbling him greatly through fore affliction Paul himselfe may be a notable example for this It is not to be doubted but that he liuing in Ierusalem while all the Apostles continued there for he was brought vp in that City at the feet of Gamaliel Acts 22. 3. and there he gaue consent to the death of Steuen Acts 8. 1. and there hee began to persecute the Saints Act. 26. 10 11. and the Church did so flourish there did heare the Apostles preach sometimes and heard Steuen dispute with the Libertines and Cyrenians Acts 6. 9. and yet till God by his mighty hand had humbled him all this did him no good at all The Reasons and grounds of this Doctrine are principally three 1. The Elect of God haue no better hearts by nature than the worst of all the Reprobate haue Till God be pleased to call them to open their eares and incline their hearts they are euery whit as backeward and vntoward as the worst they are by nature the children of wrath euen as others Ephes 2 3. 2. The Conuersion of Gods Elect depends wholly vpon the free pleasure and will of Almighty God and not vpon any thing that is in man himselfe The Winde bloweth saith our Sauiour Iohn 3. 8. where it listeth and when it listeth also so is euery one that is borâ—…e of God Of his owne will saith the Apostle Iames 1. 18. begat he vs with the word of Truth 3. The Lord hath herein had respect vnto his owne glory Which this way is better seene and manifested than otherwise it could be for if all the Elect should profit by euery good Minister of God or if they should profit presently so soone as euer they doe enioy the meanes of grace certainely the glory of this mighty worke of God would be ascribed either to the meanes or vnto some good inclination that is in our owne hearts and not to the Lord himselfe onely This Doctrine we may make good Vse of both towards our selues and towards others also First let no man abuse this Doctrine vnto Presumption and say I may be Gods Elect child though Ineuer receiued good yet by any Sermon in my life But let euery man account it a fearefull signe and a iust cause of trembling if God haue giuen him good meanes of grace and he hath enioyed them long euen such meanes as he hath seene many others haue receiued great good by and yet he cannot profit by them he cannot beleeue and obey the truth For 1. It is no small sinne to neglect or not to receiue good by the meanes of grace If it were our Sauiour would not haue spoken of it as he did Matth. 10. 15. Uerily I say vnto you it shall be more tolerable for the Land of Sodome and Gomorrah in the day of Iudgement than for that City 2. If a man do wittingly neglect to regard and obey the meanes of grace presently so soone as God offereth them vnto him while it is called to day he is in danger to be giuen vp of God vnto hardnesse of heart Heb. 〈◊〉 13. 3. Though it be not alwaies as we haue heard in the Doctrine yet it is for the most part a signe of a man that God hath not ordained to life but determined to destroy to enioy long excellent meanes of Conuersion and Repentance and to receiue no good by them as I shewed you euen now out of Ioh. 8. 47. and 2. Chron. 25. 16. And as is also plaine by that speech the Lord vseth Pro. 1. 24. 28 29. because I haue called and yee refused I haue stretched out my hand and no man
many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of yet that will not serue the turne but vnlesse you may see with your owne eyes you will not beleeue Nay you haue many of you seene my miracles yet will not that serue neither but vnlesse ye may see signes and wonders that is many miracles miracles of all sorts you will not beleeue Marke how roughly hee deales with him and yet for all this he intended not to reiect him but he loued him dearely euen when he did thus vpbraid and disgrace him he purposed to helpe him and to grant his request yea he purposed to conuert and saue his soule as appeares by that which followeth in the story And therefore euen in seeming thus to neglect him in rebuking him after this manner he sought his good From hence then this Doctrine ariseth for our instruction That the Lord oft times seeth it to be good for his dearest children to put them off for a time and seeme to neglect them and their prayers Before I confirme the Doctrine let me intreate you to consider well of the matter and you will see cause to wonder at it and so you will be the better stirred vp to attend vnto the proofe and confirmation of it First he hath bound himselfe by promise to heare his seruants when they call vpon him and to grant what they aske according to his will Iohn 15. 7. If yee abide in me and my Words abide in you aske what you will and it shall be done vnto you Secondly and specially hath he bound himselfe to heare them in those prayers that they make vnto him in their afflictions Psalme 50. 15. Call vpon mee in the day of trouble and I will deliuer thee and thou shalt glorifie mee Thirdly yea this hath beene the chiefe meanes whereby Gods people haue sought comfort in all their afflictions euen to poure out their hearts to God in prayer Psalme 109. 3 4. They compassed me about saith Dauid with words of hatred and fought against mee without a cause for my friendship they were mine enemies but I gaue my selfe to prayer And fourthly the thing that hath encouraged them and giuen them heart in prayer hath beene this hope and assurance that they should finde audience and respect with God Psalme 65. 2. Because thou hearest prayer vnto thee shall all flesh come And 86. 7. In the day of my trouble I will call vpon thee for thou hearest mee Fifthly therefore aboue all their afflictions this hath most afflicted them this hath gone nearest their heart when they haue prayed and could not perceiue that God hath heard them or hath had any respect vnto their prayers Psalme 28. 1. O my God my strength be not deafe towards mee lest if thou answer mee not I be like them that goe downe into the pit And yet for all this the Lord hath seemed oft vnto his dearest children to faile in this his promise to neglect them altogether and to haue had no respect vnto their prayers they haue made vnto him in their affliction See the proofe of this in foure degrees First when they haue prayed vnto him and that also according to his will he hath long forborne to grant them their requests he hath made them waite and attend so long till they haue beene almost weary with waiting as here he holds off the Ruler Psalme 69. 3. Dauid complaines thus I am weary with crying my throate is dry mine eyes faile while I waite for my God And 119. 8. Mine eyes faile for thy promise saying When wilt thou comfort mee And verse 123. Mine eyes haue failed in waiting for thy saluation and for thy iust promise Secondly hee hath not onely thus forborne long to grant them their requests but hath euen refused for a time to giue them any answer at all or to shew any respect that he hath had vnto their prayers As here he makes no answer at all to the Rulers suit nor shewes any compassion on him This we shall finde the faithfull oft complaining of that they could finde no comfort in their prayers they could not perceiue they were euer the better for them Lament 3. 8. When I cry and shout hee shutteth out my prayer And verse 44. Thou hast couered thy selfe with a cloud that our prayers should not passe through Iob 30. 20. When I cry to thee thou doest not heare mee neither regardest when I stand vp And Psalme 22. 2. O my God I cry by day but thou hearest not and by night but haue not audience Thirdly he hath not onely forborne to grant their requests and refused to giue them any comfortable answer but he hath seemed to frowne and hide himselfe from them and euen to shake them off in anget to be more offended with them for praying to him than he was before So dealt he here with this Ruler that came to him in his misery and besought him for helpe and succour he checkes and chides him as you haue heard So dealt he also with the poore woman of Canaan Matth. 15. First when the poore woman cried to him verse 22. Haue mercy on me O Lord the sonne of Dauid my daughter is miserably vexed with a Diuell it is said verse 23. that hee answered her not a word Secondly when his Disciples became suiters to him for her verse 24. He answered and said that hee was not sent but to the lost sheepe of the house of Israel Thirdly when the poore woman came verse 25. 26. for all this and worshipped him saying Lord helpe me He answered and said it is not good to â—…ake the childrens bread and cast it vnto whelpes And thus hath it falne out with Gods deare children they haue beene so farre from finding comfort in their prayers and obtaining a gracious answer from God that their discomforts and terrours haue seemed to increase much thereby they haue beene further perswaded of Gods anger against them than they were before This the Church complaineth of Psal. 80. 4. O Lord of hosts how long wilt thou be angry against the prayers of thy people Fourthly neither hath he seemed thus to refuse to grant their requests onely when they haue begged temporall blessings of him as the Ruler in this place but euen in those prayers they haue made vnto him for spirituall blessings 2. Cor. 12. 8. Paul besought the Lord thrice that the pricke in his flesh the messenger of Sathan that was sent to buffet him might depart from him But could not obtaine it Let vs now come to consider of the Reasons why the Lord hath beene wont to deale in this sort with his children To humble them the more deeply for their sinnes and so to make them more capable of his grace he seemes for a time to turne away from them ' and to stoppe his eares at their cries We are apt to thinke that a little sorrow for sinne is enough and that we should be