Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance Secondly euen in this life the Lord will reward thee with the like when thou shalt be a Master thy selfe with what measure yee mete it shall bee measured to you againe Mat. 7. 2. Take no heede to all words that are spoken lest thou he are thy seruant curse thee For oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others Eccles. 7. 2â—… 22. The Vse this Doctrine serueth vnto is first for Seruants secondly for Masters also And as for seruants before I exhort them to the duty that this Doctrine requireth of them they are first to be admonished by way of caution and preuention to take heede they be not too carefull to please their Masters that they shew not too much loue vnto them The Lord hath set you limits and bounds in this case which you may not passe Loue and obedience is not absolutely due to any Master vpon earth so as we may do any thing to please them any thing they would haue vs to do this honour is due to God alone whom the Apostle therefore cals Iude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely Master All other Masters are called twice by the Apostle Ephes. 6. 5. Col. 3. 22. Masters according to the flâ—…sh they haue nothing to doe with the conscience that is to be reserued to God alone in that case they haue a charge giuen them yee are bought with a price be not yee the seruants of men 1. Cor. 7. 23. I will shew you some particulars that seruants must take heed of in this case First a seruant may not to please his Master conforme himselfe to a false and idolatrous religion this was the thing that Naaman after his conuersion was fearefull lest he should offend in 2. Kings 5. 18. Secondly a seruant may not to please his Master lend him his oath and sweare whatsoeuer he would haue him Gen. 24. 5. As well as Eleazar loued his Master he would not presently sweare when he bad him but he would perfectly know the matter he should sweare to and how he might be able to keepe his oath before he would sweare Thirdly a seruant may not to please his Master execute his malice and reuenge all his quarrels as Absolons seruants did vpon this ground 2. Sam. 13. 8 Kill him feare not haue not I commanded you but all Sauls seruants saue Doeg refused to do it they would not kill the Lords Priests though the king their master commanded them 1. Sam. 22. 17 18. Fourthly a seruant may not to please his Master counsaile him to oppresse and wrong his tenants The Scripture imputes the oppression that many great men vsed to their seruants Amos 4. 1. They oppresse the poore and destroy the needy and say vnto their Masters Bring and let vs drinke Fiftly a seruant may not to please his Master feede his humour in his vncleannesse and filthinesse Gen. 12. 15. Pharaohs seruants saw Sara commeÌ„ded her to Pharaoh so she was taken into his house Sixthly a seruant may not to please or enrich his Master tell a lye or deceiue any for he shall doe his master hurt and no good by getting any thing that way Pro. 21. 6. The gathering of treasures by a deceitfull tongue is vanity tossed to and fro of them that seeke death Seuenthly a seruant may not to please his Master feed his humour by bringing him lyes and slanders Pro. 29. 12. If a Ruler hearken to lies all his seruants are wicked And Hos. 7. 3. They make the King glad with their wickednesse and the Princes with their lyes And so much for the caution that is to be giuen vnto seruants The exhortation is this That euery seruant would subscribe to this commandement of the Lord as well as vnto others and say of it as Rom. 7. 12. This commandement is holy and iust and good and endeauour to shew the truth and soundnesse of that grace that is in him by making conscience of his duty in the calling God hath placed him in Three waies especially there be whereby thou maist shew that thou doest indeed loue thy Master First if thou seeke by all meanes and canst reioyce in his prosperity and welfare as we haue heard Eleazar did Gen. 24. Secondly if thou can beare with his infirmities and not blaze them to his discredit Seruants be subiect to your Masters with all feare not only to the good and gentle but also to the froward 1. Pet. 2. 18. Thirdly if thou be tractable and willing to please him and be ruled by him specially in those things that concerne Gods seruice and worship euery man in such things should be willing to please his neighbour Rom. 15. 2. much more should the seruant be willing to please his Master in them The Vse that Masters are to make of this Doctrine is First to draw them to loue Religion which is such a friend to them and to desire to haue such seruants as are religious If men were not extremely wicked this would perswade them to loue the Gospell that no meanes which the wit of man can deuise haue such force to make good subiects children seruants and neighbours as this hath Secondly to exhort them to carry themselues so towards their seruants as they may deserue loue and reuerence of them The fifth Commandement that bindes all inferiours to honour their superiours as parents bindes all superiours to be as fathers to their inferiours and indeed euery Master should be so to his seruants euen Naaman the Syrian was such a Master that made his seruant when he spake vnto him say O my father 2. King 5. 13. Three speciall waies there be whereby the Master may gaine loue and reuerence of his seruant 1. If thou deale iustly with him performing thy couenant with him paying him his wages not oppressing nor wronging him Masters giue vnto your seruants that which is iust and equall knowing that yee also haue a Master in heauen Col. 4. 1. 2. If thou shew a loue to thy seruant not respecting him onely for thine owne aduantage but shewing a desire that he may benefit himselfe by thy seruice also Our beasts and cattell we may keepe onely for our owne benefit but in all our dealings with men specially Christians we are bound to respect also the good of him we deale with and not our owne good onely Looke not euery man on his own things but euery man also on the things of others Phil. 2. 4. Therefore the Lord gaue a Law to Masters Deut. 15. 12 13. that they should not let their seruants go away empty 3. If thou cause him to perceiue in all thy waies that thou doest indeed feare God and art wont to be more offended with him for his sinne against God than for any neglect of duty to thy selfe when the people vow their obedience vnto Ioshua they add this as the chiefe thing that would keep them
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
2. Of this the Lord speaketh Esay 65. 1 2. I said behold me behold me to a nation that called not vpon my name I haue spread out my hands all the day vnto a rebellious people which walked in a way that was not good And Ezek. 16. 6. When I passed by thee I saw thee polluted in thine owne bloud and I said vnto thee when thou wast in thy bloud thou shalt liue euen when thou wast in thy bloud I said vnto thee thou shalt liue Secondly the Lord thinkes neuer the worse of any for that they haue beene for any sins that they haue liued in when once they haue repented of them Ezek. 18. 21 22. If the wicked will returne from all his sinnes that he hath committed and keepe all my statutes All his transgressions that hee hath committed they shall not be mentioned vnto him And Ier. 31. 34. I will forgiue their iniquity and will remember their sinnes no more But as the Lord doth ioy more in one that hath beene a notorious sinner after once he hath repented then in many others as our Sauiour teacheth vs both in the Parable of the lost sheep Luk. 15. 45. and of the lost piece of money vers 8 9. and of the lost child ver 32. and in plaine termes vers 7. so he is wont to shew himselfe more kind and louing to such euer after then to any other of his people Obserue this in the History of the Gospell that our Sauiour neuer shewed so much kindnesse to any as to such as had beene the most notorious sinners He bids himselfe to Zacheus house Luk. 19. 5. He accepts of a strange kindnesse from a woman that had beene a notorious sinner He lets her come behind him as he was sitting at table and wash his feeet with her teares and 2. wipe them with the haires of her head and 3. kisse them and 4. anoint them Luk. 7. 38 39. The first of all that he appeared vnto after his resurrection was Mary Magdalen Mar. 16. 9. He loued Peter neuer the lesse for denying and forswearing him after he had repenced but shewed more kindnesse to him then to any of the Apostles beside to him he appeared after his resur rection before he appeared to any of the rest 1. Cor. 15. 5. and when he did appeare to him in stead of vpbraiding him with his hainous sin he comforts him and renewes his calling to the Apostle-ship Iohn 21. 15. And whereas a thing worthy to be marked there be but foure women mentioned in the pedigree of our Sauiour Matth. 1. there is neuer a one of these foure vpon whom the Scripture hath no set a marke of infamy for notorious sinne The first was Tamar Matth. 1. 3. with whom Iuda her father in law had committed incest Gen. 38 18. The second Rahab Matth. 1. 5. and shee was a common strumpet Heb. 11. 31. The third was Ruth Mat. 1. 5. and she came of Moab whom Lot begot of his owne daughter Gen. 19. 37. The fourth Vriahs wife Matth. 1. 6. whom Dauid had committed adultery with and for whom he was so plagued of God 2. Sam. 12. 9 10. This I say is worthy to be obserued the rather because 1. It is not vsuall with the Holy Ghost to mention women in the Genealogies 2. No woman in this Genealogy is mentioned but these 3. No one vnfaithfull or wicked man is mentioned in his legall genealogy by Ioseph Luk. 3. but in this his naturall genealogy only 4. No reason can be giuen nor vse imagined of mentioning these foure specially of three of them but onely to teach vs this that poore penitent sinners shall haue neuer the lesse honour with God shall be neuer the worse esteemed for that which they haue done after they haue once truely repented and turned to God And thus haue we seene that the Lord likes neuer the worse of any of his elect for the sinnes they liued in before their conuersion Now let vs come to the two last points I propounded to you Thirdly Whereas after our conuersion the best workes we doe are imperfect and stained with many corruptions insomuch as the Prophet saith in the name of the true Church Esay 64. 6. We are all as an vncleane thing and all our righteousnesses are as filthy ragges So that if the Lord should marke the iniquities of his children they cannot stand Psal. 130. 3. Yet doth he not reiect nor abhorre them for these staines But 1. Accepts them neuer the lesse and takes them in good part our spirituall sacrifices are acceptable to God through Christ 1. Pet. 2. 5. 2. Delights and takes pleasure in them Cant. 2. 14. Shew me thy sight let me heare thy voice for thy voice is sweet and thy sight is comely 3. He will reward them also and that with the reward of the inheritance Knowing that of the Lord yee shall receiue the reward of inheritance saith the Apostle euen to the poorest seruant that of conscience towards God should performe to their Masters that were but infidels Col. 3. 24. 4. He will not so much as take notice of or see many of these blemishes that are in our best workes But euen as we stand affected to our owne children whom we loue dearely there is many a blemish which in another mans eye is a great deformity as a mole in the face or pockholes or a squint eye which to vs seemes none at all because loue blindeth vs so is it with the Lord such is his loue to his children that Num. 23. 21. He secth no iniquity in Iacob nor any transgression in Israel but Mic. 7. 18. Passeth by the transgression of the remnant of his heritage which makes the Prophet in the beginning of that verse in admiration to cry Who is a God like to thee Fourthly he is so farre from reiecting his Elect for their sinnes that he like a most skillfull Physitian that can make an Antidote and soueraigne medicine of the most deadly poyson in the world makes the very sinnes of his Elect to turne to the furtherance of their saluation according to that which the Apostle speaketh Rom. 8. 28. This wee shall see in three points 1. The greatest sinner is sooner brought to the sence of his misery and of the need hee hath of Christ to hunger and thirst after Christ then hee that hath liued a more ciuill life Matth. 21. 31. The Publicans and Harlots went into the Kingdome of God and repented before the righteous Pharisees 2. The greater that a mans sinnes haue beene before his conuersion the greater will his loue be to God and care to please him after his conuersion Luke 7. 47. she loued much because many sins had beene forgiuen her 3. The great corruptions the godly finde in themselues keepe them from being proud in themselues and from despising of others And so the Apostle saith of that thorne in his own flesh that he complained so much of 2. Cor. 12. 7. So
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
art thou cast downe O my soule and why art thou disquieted within me True it is that euery Christian man hath in himselfe cause enough of sorrow and he ought to mourne not onely for euery euill action that he hath committed through infirmity but euen for the wants and corruptions that he espieth in his best works for so did Paul euen for this cause O wretched man that I am saith he Rom. 7. 24. Yea he is onely an happy man he onely shall find true comfort that is able so to mourne Mat. 5. 4. yet hath he not so much cause of sorrow in himselfe as he hath to reioyce in the Lord yea it is a greater sinne not to reioyce in Gods goodnesse than not to mourne for his owne corruption Therefore it is very well worth the obseruing how often and with what earnestnesse this duty is enioyned the faithfull by the Lord Be glad in the Lord and reioyce ye righteous and shout for ioy all ye that are vpright in heart Psal. 32. 11. Finally my brethren reioyce in the Lord Phil. 3. 1. Reioyce in the Lord alwaies and againe I say reioyce Phil. 4. 4. Reioyce euermore 1 Thess. 5. 16. To conclude therefore this first encouragement I would haue these men to consider First they dispraise the Lord their Master much by being so heauy and vncomfortable As the King that Nehemiah serued could not abide to see his seruants sad Neh. 2. 1. no more can the Lord he delighteth in the peace and comfort of his seruants Psal. 35. 27. and is much offended with them if they serue him not with ioyfulnesse and with a good heart considering how bountifull and good a Master he is Deut. 28. 47. Secondly that they discredit their Masters seruice and do what lieth in them to alienate mens hearts from the liking of it And indeed what one thing causeth naturall men more to dislike Religion than this whereas God maketh this the onely priuiledge of his seruants and that that should greatly commend his seruice vnto men Esa. 65. 13 14. that when others shall be ashamed and cry and howle his seruants shall reioyce and sing The second encouragement that this Doctrine yeeldeth to the godly is this It may make them willing and desirous to serue the Lord to the vttermost of their endeauour and euen to thrust and enforce themselues gladly to doe him any seruice The most men we see do flie Gods seruice and count it more base and painfull than any bondage and drudgerie in the world as the Israelites did esteeme the house of God to be an house of greater bondage and misery than Egypt it selfe Were it not better for vs to returne into Egypt say they Numb 14. 3. Yea we shall find that Gods owne children haue oft times no heart at all to do him that seruice that he requireth but are ready to shift it off as Ionah did Ion. 1. 2 3. and the chiefe thing that alienateth mans heart from religious duties is this That men find they cannot performe them in that manner that God requireth and therefore they haue no heart to do any thing at all It was the excuse that the vnprofitable seruant made for his idlenesse and doing nothing in his Masters seruice I knew thee that thou art a hard man saith he Matth. 25. 24. And indeed if the Lord our God were so hard and strict a Master as would accept of no seruice vnlesse it were done in all points according to his commandement and would beare with no frailties and infirmities in his seruants what mortall man could serue him with any comfort and delight True it is and it cannot be denied that that to the naturall man it is vtterly impossible to doe that seruice God requireth That which our Sauiour speakes of the couetous man may be said also of the voluptuous proud malicious and ignorant man Luke 18. 25. It is easier for a Camell to go thorow the eye of a needle than for him to enter into the Kingdome of God Yea it is certaine that euen to the regenerate man Gods seruice is painefull and full of difficulty This we shall find said of the first degree of it viz. the forsaking of our selues and of all knowne sinnes If any man will come after me let him deny himselfe and take vp his crosse daily and follow me Luke 9. 23. Resist not euill but whosoeuer shall smite thee on the right cheek turne to him the other also and is any man will sue thee at the law and take away thy coat let him haue thy cloake also Mat. 5. 29 30. And the like may be said of euery spirituall duty To say a prayer is an easie thing but no man can pray aright without great striuing and labour Lift vp thy prayer Esa. 37. 4. Unto thee O Lord do I lift vp my soule Psal. 25. 1. Striue together with me in your prayers to God for me Rom. 15. 30. To sit at a Sermon an houre is an easie thing but to heare as we ought to heare is a painfull thing to incline our eare and to apply our heart Pro. 2. 2. And in a word to make a profession of Religion as most men do hath no hardnesse in it but the whole course of his life that is a Christian indeed and not in shew onely is called by our Sauiour a striuing to enter in at the strait gate Luke 13. 24. But yet if we knew well the disposition of this Master whom we serue and in what manner he requireth seruice of vs we would confesse that his seruice hath neither any impossibility nor hardnesse in it at all but we would acknowledge that to be most true which both our Sauiour and the Apostle speake of Mat. 11. 30. My yoke is easie and my burden is light 1 Ioh. 5 3 His commandements are not grieuous Yea we would account his seruice the most perfect freedome and esteeme it to be the greatest happinesse in the world to be admitted vnto it That which the Queene of Sheba spake of Salomons seruants may much more fitly be spoken of them that serue the Lord 1 Reg. 10. 8. Happy are thy men and happy are these seruants which stand continually before thee When God first established his Worship vnder the Law the people did so striue who should be most forward in seruing him euen to the parting with of their goods by contributing to his Tabernacle as that Moses was faine by solemne proclamation to stay them Exod. 36. 6. And in the first times of the Gospell men were so forward in offering themselues to serue God in the worke of the Ministry though that calling was then subiect to much more hardnesse and danger than now it is and women also were so forward in offering themselues to serue him in the office of Church-Widowes which you know required much base and painfull seruice that the Apostle was faine to giue charge not to admit all that so offred themselues but such onely
as were qualified according to his direction 1 Tim. 3. 5. And surely if we knew our Masters disposition well we would all be as forward and desirous to thrust our selues into his seruice as they were for one houre that we haue been wont to spend in his seruice we would willingly spend three Yea the more time our calling would permit vs to spend in his seruice the happier would we count our selues according to that Psal. 84. 4. Blessed are they that dwell in thy house they will be alwaies praising thee Consider therefore and thinke oft for thy encouragement of the gracious disposition of thy Lord and Master and that in these foure points First he standeth not so much vpon our actions as vpon our affections though we be able to do very little yet if he discerne in vs an vnfained desire to do well he is ready to accept vs Is there be first a willing mind it is accepted 2 Cor. 8. 12. He accepteth the will as the deed Because Abraham was willing and ready to haue offered vp his son in sacrifice to God the Holy Ghost saith of him that he did offer him vp Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla that for his life they laid down their own necks Rom. 16. 4. Secondly he much more esteemeth of this vnfained desire of our heart to do better than if we could do any thing neuer so well when he seeth vs willing and sorry that we can do no better The Apostle praiseth the Macedonians for this that their will exceeded their ability 2 Cor. 8. 3. So doth he the Corinthians that they had begun before not onely to doe but also to be willing and forward a yeare agoe 2 Cor. 8. 10. Thirdly if he see our heart set and resolued to do his will in any duty he hath enioyned vs he will be ready to helpe vs and make that easie to vs which was full of difficulty and impossibility before Draw nigh to God and he will draw nigh to you Iam. 4. 8. Arise and be doing and the Lord shall be with thee 1 Chron. 22. 16. Deale couragiously and the Lord shall be with the good 2 Chro. 19. 11. Fourthly with how much the more labour and difficulty he findeth we haue serued him in any duty and by how many the more tentations and lets we haue striuen against in doing of it by so much the more acceptable shall our seruice be vnto him God is not vnrighteous to forget your worke and labour of loue Heb. 6. 10. And who would not be glad to serue such a Master The third and last encouragement that this Doctrine yeeldeth to the godly is this that it may cause them to sing at their worke and to take much comfort euen in the poorest seruice they are able to do vnto God A wonderfull thing it is to see how little ioy men take in good duties and the true cause of it is this that they are apt to doubt when they do any good duty they do it not well nor in that manner as they ought and if they espie any infi mitie and corruption of the flesh that mixeth it selfe with thâ—…â—…orke of the spirit in any good action they haue done though they haue striuen against it and grieued sor it they are straight apt to thinke that God will iudge of their worke according to that corruption and reiect it True it is and cannot be denied but that the godly may finde cause enough in themselues to be humbled euen for their best actions when they haue performed them and to cry with Nehemiah Remember O my God concerning this and spare me according to the greatnesse of thy mercy Neh. 13. 22. and they haue also cause of feare before they vndertake them nay it is not possible we should do any good duty well vnlesse we do it in feare None of vs can preach well vnlesse we vndertake this businesse with feare least we should not do it well and approue our selues to God in it Paul professeth of himselfe that he was in the exercise of his Ministry among the Corinthians with them in weakenesse and in feare and in much trembling 1 Cor. 2. 3. None of you can heare well vnlesse you come with feare and reuerence vnlesse ye be humbled at the Lords feet to receiue his word Deut. 33. 3. Paul praiseth the Corinthians for this and saith Titus ioyed much to see it in them that they receiued the doctrine and Ministry of Titus with feare and trembling 2 Cor. 7. 15. In a word we cannot pray or do any other religious duty well vnlesse we vndertake it in feare lest we should not performe it as we ought Serue the Lord with feare Psal. 2. 11. Let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Heb. 12. 28. Nay we cannot conscionably and well performe any duty in our Christian conuersation vnlesse we do it in feare Seruants must obey their masters with feare and trembling Ephes. 6. 5. Yet as there must be in vs this feare rising from the apprehension of the Lords holinesse and our owne great insufficiency to do any good dutie so must there be in vs ioy and gladnesse of heart rising from the consideration of the Lords goodnesse and readinesse to take in good part the poore seruice we do vnto him There must be in vs in euery seruice we doe vnto God these two contrary affections feare in respect of our owne vnworthinesse and insufficiencie ioy and gladnesse of heart in respect of the gracious disposition of the Master whom we do seruice vnto This is that the Prophet meaneth Psal. 2. 11. Serue the Lord with feare and reioyce with trembling We should come with chearefull and glad hearts to his seruice Serue the Lord with gladnesse come before his presence with singing enter into his gates with thanksgiuing and into his courts with praise be thankefull vnto him and blesse his name For the Lord is good his mercy is euerlasting and his truth endureth vnto all generations Psal. 100. 2 4 5. and so should we depart from it And three Reasons there be may moue vs to do so 1 He will not straightly marke but passe by and pardon many infirmities in our seruice we do to him with vpright hearts Who is a God like vnto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for euer because he delighteth in mercy Mic. 7. 18. If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared I wait for the Lord my soule doth wait and I trust in his word Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption Psal. 130. 3 4 5 7. 2 He doth not exact of vs that we vtterly banish all corruption so as it may not dwell in vs
to another as is plaine verse 10. feruent in spirit seruing the Lord. And exhorting Seruants to their duties to Infidell Masters he saith Colos. 3. 24. Yee serue the Lord Christ. True it is an intent and desire to please God in that we doe is not sufficient to argue a sound and sanctified heart vnlesse it be guided by knowledge the wretched Iewes euen in contradicting and persecuting Christ and his Gospell had the zeale of God Rom. 10. 2. and without knowledge the minde and intent of a mans heart cannot bee good Pro. 19. 2. But yet this is a singular and certaine note of an vpright heart when in doing the duties which he knowes God in his Word hath commanded the intent of his heart is onely to please and honour God thereby and nothing else This is made the touch-stone to trie the sincerity and vprightnesse of the Magistrates heart by Psal. 101. 1. I will sing mercy and iudgement to thee O Lord will I sing As if he should say That shall be the marke that I will aime at in all that I do both in my works of mercy and of iustice also So Christ makes this the touch-stone to trie the vprightnesse of the Ministers heart by Iohn 7. 18. He that seeketh his glory that sent him the same is true and there is no vnrighteousnesse in him So Paul labouring to restraine the faithfull from condemning their brethren that differed from them in practise about indifferent things giues this reason Iudge them not for they do that they doe with an vpright heart How proues he that Why saith he Rom. 14. 6. he that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the Lord for he giueth God thankes and he that eateth not eateth not to the Lord and giueth God thankes Why but may some say how could he that obserued the day and abstained from eating do it to the Lord viz. to please and obey the Lord when the Lord now since the death of Christ required no such thing of him I answer he knew God had in his law required him to doe so and he knew not that God had abrogated that law This ignorance God passed by and had respect to this vprightnesse of his heart notwithstanding it In this respect of all workes those will yeeld a man greatest comfort and assurance of the vprightnesse of his heart wherein there is least danger of hauing any other respect but onely to the Lord as first of all liberality that which is shewed to the poore Eccles. 11. 1. Cast thy bread vpon the waters for thou shalt finde it after many daies Luke 14. 13 14. When thou makest a feast call the poore maimed lame blinde and thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust So secondly of all loue and kindnesse that is the surest signe of grace which we shew to our enemies and to such Christians as are poore and in whom we see sundry infirmities Matth. 5. 44 45. I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you that you may bee that is may be knowne to be the children of your father which is in heauen and Mat. 10. 42. Whosoeuer shall giue to one of these little ones to drinke a cup of cold water only in the name of a Disciple verily I say vnto you he shall not lose his reward So thirdly of all duties of piety domesticall duties will yeeld a man more assurance of his sincerity than publique Psal. 101. 2. I will walke in my house with a perfect heart and secret more than domesticall Matth. 6. 6. But when thou prayest enter into thy chamber and when thou hast shut thy doore pray vnto thy father which seeth in secret and thy father that seeth in secret shall reward thee openly Zac. 12. 12 13. The land shall bewaile euery family apart the family of the house of Dauid Nathan Leui Shimei apart and their wiues apart O that the time would permit me to stand vpon the application of this point but I cannot doe it you must doe it your selues By this note trie thine own heart in all the duties thou performest to men in all the duties of thy calling but specially in the duties of Gods seruice aske thine owne heart that question which Christ asked Andrew and his fellow when they first followed him Iohn 1. 38. What seeke yee Dost thou that which thou dost in obedience to him is the intent and purpose of thy heart to please and honour him Surely the least duty thou dost so will yeeld thee both comfort and reward also Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serue the Lord Christ. A man may doe the thing God would haue him doe and yet be plagued for it because he doth not serue the Lord in it Baasha is threatned for killing Ieroboam 1. Kings 16. 7. and yet it is said 1. Kings 14. 14. the Lord stirred him vp to do it he did execute and fulfill the Lords will And certainly so shall it be with many a Preacher and hearer they do the duties God would haue them do but they serue not God in them No naturall man can serue God in any good thing he doth his eye is not directed toward the Lord but he looks asquint hath by-respects to his credit or profit or pleasure or merit he seekes himselfe in euery thing he doth euen in the most religious duties Thus God chargeth the hypocrites Zach. 7. 5. When yee fasted and mourned in the fifth and seuenth moneth euen those seuenty yeares did yee fast vnto me euen vnto me He repeates this as if he should say This was that that was wanting in your Fasts Yea but you will say cannot a man haue any soundnesse of grace in his heart vnlesse he haue this sincere and single respect to God in euery thing that he doth This is a hard saying will many a poore Christian thinke I answer that the best cannot wholly free himselfe from selfe-loue and ouermuch respect to himselfe not onely in the duties of his calling but euen in Gods worship Yet this he hath First though in sundry particular actions he faile yet ordinarily and in the course of his life he hath this respect to God and this is a blessed signe of grace when our walking and our course of life and conuersation is not after the flesh but after the spirit Rom. 8. 1. Secondly in his minde he consents to this that he should thus doe and his conscience checks him if he do it not and euen in this Paul himselfe found great comfort that in his minde he serued the law of God Rom. 7. 25. Thirdly the desire and endeauour of his
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
countenance that inward griefe which cannot be hid but shewes it selfe in the countenance the heart is made better Eccles. 7. 3. but his Master liked it not he knew it would discontent his Master as appeares Vers. 2. he was sore afraid when his Master perceiued by his countenance that he was sad And though his Master were void of religion yet he held it his duty to giue contentment to him in this he did striue to be chearfull in his countenance alwaies when he came to attend him I haue now giuen you two examples for this I will giue you two precepts also and so come to the reasons The first is that the Apostle teacheth Eph. 6. 7. when he requires seruants to do that seruice that they do with good will he means not in those words to exempt them from duty and obligation as if he would say The seruice you do is done but of courtesie but though you do no more than in duty you are bound to do yet must you do it of loue and good will or it is nought worth in Gods sight So Tit. 2. 9. Let seruants be subiect to their Masters and please them in all things not answering againe And mark what kind of seruants they were of whom this duty was required the yoke that seruants did beare in those dayes was an iron yoke in comparison of that that seruants beare now For 1. They were vsually bond-men either won in battaile or bought with money and consequently they were 1. bound during life or at their Masters pleasure 2. they could refuse no drudgery they were put to 2. Their Masters were most of them Infidels and enemies to the Gospell And yet those seruants were bound to loue their Masters and to seek to please them in all things How much more are seruants now bound to do this whose yoke is farre more easie and tolerable The Reasons of the Doctrine are these First loue is the root of all duties we do performe to men neither can any be well done vnlesse it proceed from loue and where there is loue all duties will follow Rom. 13. 9 10. Euery Commandement is brieâ—…ty comprehended in this saying euen in this Thou shalt loue thy neighbour as thy selfe therefore loue is the fulfilling of the law There be sundry other duties the seruant owes to his master but all depend vpon this First he must be obedient vnto his Master Col. 3. 22. In all things saith the Apostle and to that end he must be subiect to him not answering againe Tit. 2. 9. els he cannot be obedient vnlesse he acknowledge himselfe to be vnder him and can take an angry and crosse word patiently yea though it be giuen without cause and to that end also he must honour and reuerence him in his heart They must count their Masters worthy of all honour 1 Tim. 96. else can he neuer be subiect to him nor beare his reproofe Secondly he must seek his masters profit Phile. 11. One simus had been an vnprofitable seruant but so soone as he was conuerted Paul giues his word for him that he would be profitable to his Master And to that end he must be faithfull and true Titus 2. 10. Not pickers but such as shew all good faithfulnesse to that end also they must be painfull and diligent in their places els though they be neuer so true they are vnprofitable Pro. 18. 9. He that is sâ—…othfull in his worke is euen the brother of him that is a great â—…aster But the seruant that loueth his Master will make conscience of all these duties and none but he Euery seruant is to esteeme his Master as a Father So Naamans seruant that saw no further than by the light of nature cals him 2 King 5. 13. And so the Lord himselfe in the fift Commandement termes all such as he hath made our superiours in any degree Exod. 20. 12. because from euery one of them the inferiour receiues some benefit as from a Father Because God hath made thy Master his instrument of thy maintenance thou receiuest from God by his hand either food and wages or food and knowledge in some trade whereby thou maist liue the better and be more profitable to the Common-wealth therefore thou art bound to loue him and owest duty vnto him The third Reason is in respect of God and his ordinance How vnworthy so euer the Master himselfe be of this loue yet because God hath set him ouer the seruant and will haue him to do it he must loue him This reason the Apostle giues Eph. 6. 6 7. The seruant must do his seruice of good will and loue because therein he serues Christ doth the will of God he serues the Lord and not men Col. 3. 23. they do it to the Lord and not to men and 1 Tim. 6. 1. Euery seruant must count his Master worthy of all honour First of all honour not of cap and knee onely c. but of loue and obedience Secondly euery Seruant must so esteeme of his Master euen those that had the worst Masters Thirdly he must count him worthy of all honour How can that be will you say if he be an idolater a filthy person or a drunkard Yes in respect of Gods ordinance because God will haue him to be honoured and loued he must do it though there be nothing in the man that deserues honour and loue Who will not giue honour to him whom the King will haue to be honoured how vnworthy soeuer he be otherwise Though Mordecai were in Hamans iudgement very base and one whom he hated extremely yet yee see how ready he was to giue honour to him when the King would haue him to do it Est. 6. 11. If God will haue vs to loue our deadly enemy that hath nothing in him to deserue loue but the contrary we must do it or we can haue no comfort in God Mat. 5. 44. This will greatly adorne and gaine credit to the profession of the Gospell and nothing more when men shall see it works this conscience in seruants that a seruant professing religion is more dutifull more carefull of his Masters comfort and profit than any other This reason the Apostle giues T it 2. 10. That they may adorne the Doctrine of God our Sauiour in all things and 1 Tim. 6. 1. That the name of God and his Doctrine be not euill spoken of And the credit of the Gospell is dearer to euery true Christian than his owne life The last reason is because how vnworthy or vnthankfull or vnable soeuer thy Master is yet if of conscience toward God thou do thy duty thus thou shalt be sure God will reward thee and so on the other side if thou do not thy duty thou shalt haue no reward Ephes. 6. 8. Know yee that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free First the Lord will reward thee in the life to come
should ioyne together in it as one man 122 123. Q. Questions disputing See Conference Neuer any prooued a good Scholler in any learning but he that had doubts would moue questions 322. How far forth it is lawfull to make question of or to reason against Gods Word or Workes 230 231. R. Reading We should exercise our selues in the reading of the Word 172. 291. Reason A great sin to examine Religion by carnall reason and to beleeue no more then we can see reason for 151. Reformation What properties are required in true reformation and leauing of sin 85. Regeneration Notes to try it by 5. Religion There is but one true way to saluation 139. It is the strength of a state 429. 279. Religious duties Great force in a conscionable vse of them to keepe a man from vncleannesse and other sins 93. And to breed in a man a confortable assurance of his saluation 343. Repentance There is more required to it then most men dreame 84 85. Late repentance is dangerous 442. Sins repented of though neuer so many and hainous will make vs neuer the lesse acceptable to God 95. No man hath an vpright heart that forsakes not all knowne sins 470. Notes to try our sincerity in leauing of sin 471 Repentance 470. Repentance of regenerate and naturall men distinguished 471. Reproofe The Minister must plainely and particularly reprooue sin 63. Great wisdome is required in reproouing sin 63 Motiues to perswade Ministers to faithfulnesse in this 66. How they may make their reproofe effectuall 66. He that hath grace will take reproofe well loue him the better that deales faithfully with him this way 106. 112 113. Three things that keepe men from accepting it and preseruatines against them 106. Though mens lewdnesse may restraine vs from reprouing them in priuate yet may it not their Minister from publike reproofe 294 295. Men disdaine to be reprooued by such as are no better then themselues and foure remedies against that corruption 364 365. 369 370 Fret not against the publike reproofe of thy sin in the ministry of the word 108. 373. 374. A common sin it is and dangerous not to endure reproofe 109. Reuerence Though outward reuerence be not sufficient yet can we performe no duty of Gods worship well especially in publique without some signification of reuerence euen in the outward gesture of our body 115. 120. Reasons for bodily reuerence in all parts of Gods worship 116. Rules for it 119 120. 125. More reuerence should be shewed at the hearing of the Word read then preached 126. We can performe no seruice to God well without feare and reuerence 115. S. Sacraments Our Sacraements are more cleere and effectuall then those vnder the law â—…0 In the administration of them we should make vse of our eye and behold what is done 127. Sacrifices What they and their manner of offering them did signifie 189. Samaritans The Papists resemble them much 36. Scripture The vndoubted certainty of euery thing that is written therein 249. It is much more full and perfect now then it was vnder the Law 207. To humble and honest hearts they are not obscure 349. 212. What are the causes why they are obscure 213 Pretense of their obscurity will not excuse the neglect of reading them 173. Scriptures ought to bee the rule of tryall for what is taught 174. Secret sins The Lord can discerne and is priuy to our most secret sins 69. Sin is neuer the lesse dangerous to a man because it is cunningly and closely committed 75. Securitie The false ground on which ignorant wicked men secure themselues 76. 429. Generall secâ—…rity is a signe of generall calamitie approching 42â—… Seducers They are cunning and who are most in danger to take hurt by them 138. Seruants They should loue their Masters and desire and seeke their comfort 492. Sundry other duties they owe but this is the roote of all 493. Cautions limiting their duty 495. Three things wherby they should shew their loue to their Masters 495. Seueritie Required in the Magistrates and all Christi ans in the discountenancing punishing of whoredome and other sins 78. Sicknesse See Delay Signes It is not simply vnlawfull to desire signes for the confirming of our faith 404. Signes of iudgement approaching 428 429. Silence From good words not alwaies vnlawfull 293 Sin Great is the necessity of an effectuall knowledge of sin 6â—… 65. The sins of the elect how hainous soeuer shal not hinder their saluation but tend to their good 95. Dangerous to hide our sins and that is done foure waies 104. It will bring Gods curse vpon the house and place where it is committed 158. It is a most loathsome thing and defiles a man 4. Sathan drawes men to sin through some error of their mind and by deceiuing them 73. Of sinning against the Meanes see Meanes It will certainely bring sorrow 438 452. Sinceritie The Lord makes great reckoning of the vprightnesse of the heart 465. Necessary to examine whether our hearts be vpright 53 54. 481. Notes to try that by 53. â—…9 471. 473. 476 480 The Lord delights in the weakest seruices that are done in spirit and truth 192 193. 465. He that hath an vpright heart may know he hath it 239. We should labour by diligent examination to find whether our hearts be vpright 465 466. Sorrow Properties required in the sorrow for sin 85. Extremity if it will disable vs from praying and profiting by the Word 433. Moderate is very profitable necessary 4â—…3 We must striue against that that is excessiue and immoderate 43â—… Foure remedies against such 436. There is great difference between that of the regenerate that of the carnall man 437. Sin will bring sorrow and great sins great sorrâ—…wes 438. Soule All mens chiefe care should bee for their soules 450. Speech To speake wickedly is a greater degree of sin then to thinke ill 228. Filthy speech a great sin 87. So is the delight to heare it 88. Spirit The spirit of God in whomsoeuer it dwels is like vnto water in foure respects 3. Why God is called a spirit 196. By the testimonie of the spirit the faithfull are assured of their saluation and hee that hath it may know he hath it 339. The Lord requires delights in the seruice of the spirit see Worship Superiors Disdaine not to be admonished or reproued by thy inferior 107. Superstition Papists are many waies grossely superstitious 156 157 Supper of the Lord. It should bee administred in the publike assembly 122. T. Talke see Speech Tractablenesse A good signe of election to receiue the truth with all readinesse 312 313. Affliction opens the eare and makes men tractable 397. We should pray for a tractable heart foure notes to trie it by 423. The danger of such as cannot be perswaded of many truths though they bee neuer so cleerely taught and confirmed to them 424 425. This hypocrisie is in all by nature that they scorne to be taught
drinke of and howsoeuer thou speakest of thy selfe as if thou wert some rare and excellent man yet is it possible that thou shouldest be greater then Iacob So that there are two parts of this Text as there be two reasons why she could not vnderstand nor belieue that which Christ spake 1. The reason why she could not perceiue and belieue that he could giue her of the water of that Well he had no meanes Verse 11. Thou hast nothing to draw with c. 2. The reason why she could not perceiue or belieue that he could giue her any better water then that she thought he could not be greater then Iacob Vers. 12. Art thou greater then our father Iacob Now before we come to these parts this is generally to be obserued out of her whole answer that though she had now begun to feele such a diuine power as had wrought some change in her mind and affections yet she cannot vnderstand Christ but refuseth and reasoneth against this gracious offer that he had made vnto her That Gods grace began to haue some worke in her it may appeare in that she being a Samaritan and so wicked a woman also 1. Doth not answer him scornefully and tauntingly after this manner if thou haue such water to bestow why askest thou water of me to drinke 2. She doth not vtterly reiect his speech of the water of life that he had to bestow as ridiculous and incredible but doubts of it only and cannot see how it should be 3. She calleth him Sir which is a title of reuerence as we shall see 1. Pet. 3. 6. in Sarahs speaking vnto Abraham And yet for all this that God had begun some work of grace in her see the maruailous blindnes and peruersnesse of nature that appeared in her for first though she might well perceiue by many reasons that he could not meane materiall water for 1. She had no need of that 2. She saw he had no meanes to giue her that 3. She heard him speake of himselfe as of some rare and extraordinary person yet she vnderstands him of materiall water Secondly she reasoneth and struggleth against that offer that he makes vnto her and that work that Gods grace had begun in her Whence we learne That no man by nature can do any thing to further or helpe forward his owne conuersion but he doth all that he can to hinder and withstand it The truth of this doctrine we shall discerne in three points all which we haue an example and experiment of in this poore woman 1. The naturall man hath in him no desire of grace nor the means of grace neuer thinks of it till God by his word make offer of it vnto him Though he be in extreame misery he perceiueth it not nor once thinks of any way to come out of it but is well perswaded of his owne estate See the experiment of this in this poore woman though she were a most filthy and loathsome wretch in Gods sight not onely by nature but by that lewd life she had led and God in his gracious prouidence had now sent Christ vnto her that had the water of life to bestow vpon her and by the absence of the Disciples had giuen her such an opportunity to haue opened her mind vnto him yet she makes no vse of him neuer askes of him the water of life And this is the state of euery man by nature There is none that seeketh God Rom. 3. 11. I haue beene found of them that sought me not and I said behold me behold c. Esa. 65. 1. Though the meanes of grace be neuer so neare him though he haue neuer so good opportunity giuen him of God to make vse of the meanes of grace yet can he not do it A price is put into his hand to get wisdome and he hath no heart to it as Salomon saith Pro. 17 16. Nay he feeles no need of grace nor of the meanes of grace for he is well perswaded of his owne estate Reu. 3. 17. he saith He is rich and increased in riches and hath need of nothing see this in Paul before his conuersion I was aliue without the law saith he Rom. 7. 9. Though he neither haue knowledge nor will take pains for any yet is he perswaded that he hath knowledge enough Pro. 26. 16. The Sluggard is wiser in his own conceit then seuen men that can render a reason 2. When God by his Word doth make offer of his grace vnto him the naturall man cannot perceiue it Our Sauiour began to make himselfe knowne vnto this woman and makes offer to her of the water of life but she vnderstands him not And this is the state of euery man by nature 1. Cor. 2. 14. He cannot know them because they are spiritually discerned Euen they that haue otherwise the best capacities are strangely sottish and blockish in conceiuing the things belonging vnto Gods kingdome Ioh. 1. 5. The light shined in the darknesse and the darknesse comprehended it not Christ speakes of the eating of his flesh and drinking of his bloud his hearers vnderstood him as Papists now do of eating him corporally Ioh. 6. 53 60. yea see an euident proofe of this in such as the Lord had begun grace in See it in Nicodemus a master and teacher of Israel when Christ spake to him of the necessitie of regeneration he thought he had meant that a man must enter the second time into his mothers wombe and be borne And when our Sauiour had explaned himselfe that he spake not of a corporall regeneration but of a spirituall he iudged his Doctrine to be most absurd and incredible How can these things be said he Ioh. 3. 4. 9. See it in the Elect Disciples when Christ had bidden them Beware of the leauen of the Pharisees and Sadduces they vnderstood him of materiall leauen Mat. 16. 7. Though Christ had often and plainely taught them the Doctrine of the Resurrection Mat. 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher and had also the benefit of priuate conference with him yet see how farre they were from vnderstanding it Iohnâ—…0 â—…0 9. And if they were so blockish whose eyes the Lord had begun to open and in whom his grace had already begun to worke how great must the blindnesse and sottishnesse of the meere naturall man needs be So that the calling of euery one of Gods Elect may be fitly resembled by the Lords calling of young Samuel Three times the Lord called him and he perceiued it not but thought it had beene onely Elies voice 1. Samuel 3. 10. Thus did Samuel saith the Text before hee knew the Lord and before the Word of the Lord was reuealed vnto him And so may it be said of the best of vs many a time we heard the Lord speaking vnto vs in his Word and perceiued nothing 3. When God by his Word and Spirit begins
stones thereof Zach. 5. 4. Destruction shall dwell in his tabernacle because it is none of his brimstone shall bee scattered vpon his habitation Iob 15. 15. O that men would belieue this Then would Victualers either not indure such swearing vncleanenesse and drunkennesse in their houses or if they could not auoid it liuing in that calling they would giue it ouer Then would Masters of families not content themselues to be themselues free from swearing drunkennesse and filthines but would put these sinnes farre from their Tabernacles also as Eliphaz speaketh Iob 22. 23. Lecture the foure and thirtieth December 5. 1609. WE haue already heard that the answer which our Sauiour maketh to the question that this woman mooued vnto him consisteth of two parts The first concerneth the place of Gods worship concerning which she desired to be resolued and that is set downe in the 21. verse which we finished the last day The second concerneth the worship it selfe about which she mooued her question namely the ceremoniall worship that was done to God in Ierusalem and mount Gerizim and this part of his answer is contained in this part of the verse that I haue now read and those two that follow it The summe and effect of this part of his answer is this that though the worship which the Iewes did to God were farre better then that of the Samaritans yet this ceremoniall worship about which she is now so inquisitiue whether it were that that the Iewes vsed or that that the Samaritans vsed was not so much to be esteemed as she conceiued but should shortly be abolished and in stead thereof another forme of Gods worship should be established which should not consist in ceremonies and shadowes that suited so well with our carnall and corrupt nature but should be spirituall as best agreeing with the nature of God and should haue in it the truth and substance of all that which was figured and shadowed in those ceremonies So that these three verses diuide themselues into two parts 1. A commendation of that outward worship of God that the Iewes vsed in comparison of that of the Samaritans and that is set downe in this verse 2. A discommendation of that outward worship of God that the Iewes vsed in comparison of that which God would shortly establish in his Church and that is contained in the two verses following In this verse he commendeth the Religion and worship of God that the Iewes vsed and prefers it before that of the Samaritans by this argument because the Samaritans worshipped they knew not what But so did not the Iewes and that he prooues because saluation was of the Iewes The obscuritie that is in any of these words I will cleare and interpret it as I come to the handling of the Doctrines that arise out of them 1. Then we are to obserue here that our Sauiour saith they worshipped they knew not what How could that be seeing 1. They knew that they worshipped the true God euen the same God that the Iewes did For so say they to Zerubbabel Ezra 4. 2. Wee seeke IEHOVAH your God as ye doe Yea the Holy Ghost saith of them 2. Kings 17. 3. Thus they feared the Lord and appointed Priests out of themselues for the high places who prepared for them sacrifices in the house of the high places 2. They knew what manner of worship they gaue vnto him For they offered sacrifices vnto him Ezra 4. 2. They serued him as they were taught and directed by one of the Priests that had serued in Israel before they were caried away captiue by the Assyrians 2. Kings 17. 28. One of those Priests came and dwelt in Bethel and taught them how they should serue the Lord. What then doth our Sauiour meane to say they worshipped they knew not what Surely because they did not know him by his Word they did not worship him according to his Word Therefore they are said to worship they know not what This interpretation is grounded vpon that we shall finde written in 2. Kings 17. 34. They did after the old manner as verse 19. They neither feared God nor did after their ordinances nor after their customes nor after the Law nor after the commandement which the Lord commanded the children of Iacob On the other side because the Iewes had the Word of God they knew God by his Word the worship they did to him was appointed by his Word Therefore are they said to worship what they knew And this interpretation is further confirmed by the words that follow Saluation is of the Iewes For what meanes he by saluation Surely the Word the Doctrine and meanes of saluation as it is also called Heb. 2. 5. How shall we escape if wee neglect so great saluation This was the chiefe Prerogatiue the Iewes had aboue others So that these words saluation is of the Iewes are the very same in effect with that which the Prophet Esay hath Esay 2. 3. The Law shall goe from Zion and the Word of the Lord from Ierusalem So that the first Doctrine we are to learne is this That no man can know or serue God aright without the direction of his Word The Doctrine hath two branches 1. No man can know God aright nor conceiue rightly of him but by his Word 2. No man can serue or worship God aright without the direction of his word 1. The God which ignorant men and such as are not instructed by his word doe serue is not a true God but an Idoll and fancie of their owne Psal. 76. 1. God is knowne in Iudah On the other side it is said of all naturall men Gal. 4. 8. But euen then when ye knew not God ye did seruice vnto them which by nature are not Gods So it is said of the tenne Tribes 2. Chron. 15. 3. Now for along season Israel hath beene without the true God because they had beene without a Priest to teach and without the Law True it is God makes himselfe knowne not to his Church onely by his Word but to all the world by his workes Men cannot open their eyes or look any way but they may see him in his works Rom. 1. 20. The inuisible things of him that is his eternall Power and God-head are seene euer since the Creation of the World being considered in his workes Yea he saith of all the Gentiles that vers 21. they knew God and verse 19. that which may be knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them So that there is no man liuing but he hath euen by nature some knowledge of the true God in him But this is not the true knowledge of God it is not a comfortable and sauing knowledge of him Sundry notable differences may be obserued between the knowledge of God men attaine to by the light of nature or by the creatures and that which is attained to by the Word
so vsuall a course with them that when our Sauiour saw them conferring and questioning among themselues about somewhat that he had taught touching his Ascention it is said that he knew they would aske him and therfore he preuented them and told them vn-asked Ioh. 16. 19. When he had taught the parable of the sower they when he was alone asked him the meaning of it Mar. 4. 10. So when teaching against the Iewish purifications he had said that that entreth into a man defiles him not but that that comes from within him when he came into the house away from the people they asked him the meaning of it Marke 7. 17. So when he had taught the Doctrine of diuorce very plainely yet when he came into the house they asked him againe of the matter they would needs haue a repetition of that Doctrine Mar. 10. 10. 3. He had made himselfe so familiar to them that way that they were bold to make all their doubts knowne vnto him though in some of them they could not doe it without incurring iust blame for their shamefull ignorance and infidelity When they saw the man that was borne blinde they aske him a strange question Ioh 9. 3. Was it this mans sinne or his parents that was the cause When they saw he had cast Sathan out of one that had beene possessed from his childhood Marke 9. 28. When he was come into the house his Disciples asked him secretly why they could not cast him out Such questions they durst neuer haue mooued if they had not beene very familiar with him But indeed though he were their Lord and Master and tooke it vpon him and knew how to maintaine his honour in their hearts well enough Iohn 13. 13. Ye call me Master and Lord and ye say well for so I am yet did he giue them great encouragement and made them very bold with him that way One notable example more I will giue you for this Iohn 16. 5. Now I goe my way to him that sent me and none of you aske me whither goest thou 1. He blames them for not asking him 2. Yet they had asked him that very question before Peter Iohn 13. 36. And Thomas Iohn 14. 5. Lord wee know not whither thou goest But his meaning is they had not asked him often enough of that matter Whereas friends are wont to mooue many questions to a friend that is going from them into a farre country they were so ouercome with griefe by hearing of his departure that they were too mute and mooued not halfe questions enough to him about that matter A notable patterne for euery faithfull Minister of Christ not to shew himselfe stately or austere or churlish or strange to any of his hearers that shall be willing to make vse of him that way This being so that at other times and in other cases they were so ready to aske him any thing they doubted of how falls it out that at this time though they maruelled at it yet no man asked him why he talked with this woman Might not this haue beene as profitable a question as many other that they propounded to him Surely they knew they had offended in entertaining in their minds the least dislike of that that Christ did or doubt of the lawfulnesse or fitnesse of it and they knew that by vttering their dislike they should haue offended in a further degree and therefore they durst not do it though they had offended in thinking irreuerently and vndutifully yet they durst not speake And why durst they not doe it What restrained them from vttering that which they had conceiued in their minds Surely the reuerence they bare to his person because they knew him to be the Son of God the feare of God restrained them Here then we haue to obserue two notable effects and fruits of the true feare of God 1. Generall it restraines the corruption of the heart and keepes it vnder 2. In speciall it restraines a man from calling into question or speaking irreuerently of any of the words or works of God The first Doctrine then is this That it is an increase and a further degree of sinne and a worse signe of a gracelesse man to speake then to thinke euill True it is that euery man must make conscience of his thoughts Keepe thy heart with all diligence Pro. 4. 23. For 1. Men may be condemned for their thoughts The thoughts of the wicked are abhomination to the Lord Pro. 15. 26. 2. No man can make conscience of his words or workes that makes no conscience of his thoughts Matth. 12. 34. How can yee beeing euill speake good things Ier. 4. 14. Oh Ierusalem wash thy heart from wickednesse that thou mayst bee saued how long shall vaine thoughts lodge within thee 3. Good men that obtaine strength from God to restraine the outward man yet are vexed and humbled much for the euill thoughts they are subiect to But yet euill words and actions are worse then euill thoughts and it is an increase and a further degree of sinne a greater signe of a gracelesse heart to speake then to thinke euill Certaine it is there is a latitude in sinne there are degrees in it Foure degrees are mentioned Iames 1. 14 15. 1. The motion and suggestion vnto sin which proceedeth from our own lusts and concupiscence 2. The consent that is giuen vnto that euil motion when a man is drawne away by it and entised finding a kinde of pleasure and contentment in it which the Apostle calls the conception of sin 3. The committing of it actually which he calls the bringing forth and birth of sin 4. The getting of a habit by continuing and persisting in it which he calls the finishing of sinne While sinne is in the thought it keepes it selfe within the two first degrees Pro. 30. 32. If thou hast beene foolish in lifting thy selfe vp viz. in choller or desire of reuenge verse 34. and if thou hast thought wickedly lay thine hand vpon thy mouth So is it spoken of Esay 59. â—…3 Wee haue spoken crueltie and oppression conceiuing and vttering out of the heart false matters This is noted for a high degree of sinne in great men Micah 7. 3. The great man speaketh out of the corruption of his soule They tempted God in their hearts by asking meate for their lust Yea they spake against God they said Can God furnish a table in the wildernesse Psal. 78. 18 19. Reasons of the Doctrine why it must needs be a great increase of sinne and worse signe of a gracelesse man when the corruption of the heart breakes out into wordâ—… action are chiefly these two First it argueth that sinne hath got a more full dominion and soueraignty ouer a man is riper and perfecter when it commands the body and outward man then when it rests within the heart There is no man can possibly free his heart from corruption in this life Pro. 20. 9. Who can say I haue made my
of others haue thus many meanes whereby he may procure it yet the chiefe meanes he can vse is to draw them to the Ministry of the Word to perswade them to heare See the proofe of this in the example of all such Christians as the Holy Ghost hath most commended for their zeale in seeking the saluation of others 1. For neighbours when the zeale that the faithfull should haue vnder the Gospell is prophecied of it is said they should shew it this way Esay 2. 3. Many people shall goe and say come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes 2. For parents and Masters of families we haue the example of Elkanah the father of Samuel whose care of his children and seruants is commended in this that though he was well able to instruct them himselfe yet he was wont alwaies when he went vp to Shiloh the place of Gods publike worship himselfe to take all his family with him 1. Sam. 1. 21. 3. For kinsmen and speciall friends we haue the example of Cornelius whose zealous desire of the saluation of his kinsmen and speciall friends was declared in this that though he was one that might haue beene very likely to preuaile much with them both by his prayer example and knowledge yet he rested not there but when the Lord had bid him send for Peter and told him he should speake to him words whereby both himselfe and all his house should be saued he got them all together against Peter should come that they might be partakers of his Ministry with him Acts 10 24. The Reasons of this Doctrine are two 1. It is the best meanes to remoue that preiudice which alienateth the minds of most men from the loue of Religion if they could be got to heare It is a chiefe pollicie of the diuell whereby he keepeth most men from the loue of Religion to worke in them a hard conceit of the best Ministers either for some absurd opinions that they imagine them to hold or for some grosse crimes that they thinke they liue in This was the portion of all the Prophets they had all manner of euill spoken of them falsly Matth. 5. 11 12 Yea this is so vniuersall that our Sauiour maketh it a note of a false Prophet when a Minister hath no slanders raised on him Woe vnto you when all men shall speake well of you for so did their fathers to the false Prophets Luke 6. 26. Now there is no such way whereby this preiudice may be remooued out of the minds of men as if they could be drawne to heare When Philip had spoken much good of Christ Nathaniel could not belieue it Why Nathaniel had conceiued preiudice against Christ how doth Philip seeke to remoue this Come and see saith he Iohn 1. 46. The officers that were sent to apprehend our Sauiour had a very hard opinion of him but when they had once heard him they conceiued better of him and said Iohn 7. 47. Neuer man spake like this man 2. There is farre more power in the Ministry of the Word to preuaile with the heart of man then in any meanes a priuate man is able to vse say he haue as good knowledge and gifts as any Minister No man hath cause to hope that either the instruction he can giue or his good example or his prayers should be able to doe that good as the Ministry of the Word may For 1. It is the meanes God hath ordained to doe this mighty worke by It hath pleased God by the foolishnesse of preaching to saue such as doe belieue 1. Cor. 1. 21. and is called therefore 2. Cor. 3. 8. the Ministration of the Spirit 2. God hath made a speciall promise to this ordinance of his aboue all other meanes that he will be with it to assist and blesse it Matth. 28. 20. So as 1. A man hath no hope that any meanes he can vse should be able to conuert his childe seruant kinsman or neighbour till he can get him to be an hearer How shall they call vpon him in whom they haue not belieued How shall they belieue in him of whom they haue not heard Or how shall they heare without a preacher Romanes 10. 14. 2. He may be assured this meanes will at one time or other if he belong to Gods election preuaile with him Esay 55. 3. Incline your eares and come to mee heare and your soule shall liue and if this preuaile not nothing will Luke 16. 31. If they heare not Moses and the Prophets neither will they bee perswaded though one rose from the dead The Vse is 1. For all in generall to direct vs in our prayers for the Parliament at this time We must hold our selues bound in conscience to pray earnestly to God for the States of the Realme now assembled in Parliament Ester vndertaking a businesse that did much concerne the whole Church as they now assembled in Parliament doe craued this helpe of Mordecay and all Gods people that they would fast and pray to God for her Ester 4. 16. Pray that their principall care may be to take order 1. That an able and conscionable Ministry may be placed euery where 2. That all the people may be compelled to heare For the first It is said of Iehosaphat 2. Chron. 17. 6. That hee did lift vp his heart to the wayes of the Lord and Oh that our States now would doe so But how did he shew that verse 7. He set Princes throughout all the Cities of Iudah to teach that is to see the people taught verse 9. And see the fruit and effect oâ—… this verse 10. And the feare of the Lord fell vpon all the kingdomes of the Lands that were round about Iudah so that they made no warre against Iehosaphat This would free vs from feare of the traiterous Papists at home and abroad For a faithfull Ministry if it were placed euery where would be as the charriots and horsemen of Israel 2. Kings 13. 14. Euen the King himselfe acknowledged so much And yet see a second fruit of it 2. Chron. 17. verse 12. And Iehosaphat waxed great exceedingly and hee built in Iudah Castles and Cities of store This would make our State and Kingdome to prosper and flourish if the States would lift vp their hearts to this worke There would be no crying in our streets Psal. 144. 14. no danger of inuasion or such like euills The second thing we should pray for them is that they may take order that where there is such a Ministry planted the people may bee compelled to heare It is to no purpose to bind Papists to come to Church vnlesse order first be taken that they may be well taught when they come there But it is certaine that where there is a good Ministry established the Magistrate may and ought to compell all his subiects to come and heare notwithstanding all
duty that we must performe vnto others First for our selues We are to be exhorted that we would loue Church-meetings and delight more in them and be more thankfull to God for them than we haue hitherto been Labour for that affection that Dauid had Psal. 122. 1. I was glad when they said vnto me Let vs goe vnto the house of the Lord. Yea pray for the continuance of our solemne Assemblies both here and in other places of the Countrey This was also Dauids heart Psal. 122. 6. Pray for the peace of Ierusalem they shall prosper that loue thee And marke the Reasons Vers. 8 9. For my brethren and Companions sakes I will now say Peace be within thee Because of the house of the Lord our God I will seek thy good And therefore labour to walk worthy of this blessing and to profit by it For no enemy can put downe our meetings till God for our sinnes do put them downe Lam. 2. 6. He hath destroyed his Tabernacle as a garden he hath destroyed his Congregation Secondly concerning others there are two duties we are to be exhorted vnto 1. That euery one of you would call vpon his Neighbour and Friend and draw them to frequent the Church-assemblies When the Lord had prophesied Esay 2. 2. that vnder the dayes of the Gospell All nations should flow vnto the house of the Lord he addeth Vers. 3. that this should be the meane to draw so many to his house Many people shall go and say Come let vs go vp to the house of the Lord. 2. Masters of Families and Parents are to be exhorted that they would not think it sufficient to come to Church themselues but see that their children and seruants come also We should suffer none to attend vs in our owne house that will not attend and go with vs to Gods house Exod. 20. 10. Sonne Daughter Man Maid Stranger Iosh. 24. 15. I and my house will serue the Lord. Dauid speaketh of this as of one of the greatest comforts he had had vpon earth Psal. 42. 4. That he had gone with a multitude and led them into the house of God and Psal. 101. 7. There shall no deceitfull person dwell in mine house Sure he would much more haue said there shall no prophane contemner of Religion dwell in my house The second vse of the Doctrine is for reproofe And there be two sorts of men that are to be reproued by this Doctrine 1. Such as neglect the Church-assemblies in all the parts of Gods worship and seâ—…uice 2. Such as separate themselues from the Church-assemblies in some parts of Gods publike worship Of the first kind there are foure sorts 1. Such as separate from our Church-assemblies vpon pretence of the corruptions that are in them These are marked with a black coale by Iude vers 19. These be they who separate themselues sensuall hauing not the spirit But herein Christians must learne wisely to distinguish betweene such as are vniustly separated by others from the Church-assemblies and such as voluntarily separate themselues these deserue to be called Schismaticks and not the other Neither are they to be accounted Schismaticks as though they dare not be agents or practisers of any corruption that remaineth in the Church yet can beare and tolerate them as burdens without forsaking the Church for them To this first sort I will say no more but wish them well to weigh the examples of Gods seruants that haue been mentioned in this doctrine which frequented so diligently the publike worship of God vsed in Ierusalem when there were farre greater corruptions both in the Priests and people and worship it selfe than can be found in ours 2 Such as absent themselues from the Church-meetings out of respect they haue to their profit they must needs spend some Sabbaths in going to Faires they must go iournies on that day sometimes and make bargaines c. they cannot spare any time from the works of their calling to come to Lectures on the week day They cannot get their liuing they say by going to Church and when they do come to Church on the Sabbath they cannot bring their whole family with them they must leaue some behinde them to looke to their houses for feare of robbing These are like those Mal. 3. 14 that said It is iâ—… vaine to serue God and what profit is it that we haue kept his ordinances To these I say no more but this First if thou couldest come to the Church either on the Sabbath or week day with an vpright heart thou shouldest not need to feare that that would make thee poorer The Lord God would be a sunne and shield vnto thee no good thing would he with-hold from thee Psalme 84. 11. Secondly though thou may in sundry cases of necessity leaue some at home when thou commest to Church yet take heed thou pretend not necessity where none is For if thou dare leaue thy house empty when thou goest to a Faire or to haruest worke and canst trust God with keeping of it then and darest not do so on the Sabbath when thou commest to serue God be thou assured thy heart is naught and God will not hold thee innocent For God hath made a further promise to thee for keeping of thine house when thou leauest it vpon this occasion than at any other time Neither shall any man desire thy land when thou shalt goe to appeare before the Lord thy God thrice in a yeare Exod. 34. 24. 3 Such as though they haue nothing to do if their finger be sore or their head do butake will absent themselues I would haue such to remember the example of Hezechiah who in three dayes after he had been sick of a most painfull and mortall disease went into the Temple Esa. 38. 22. and the woman that on the Sabbath resorted to the Synagogue though she had had a spirit of infirmity eighteene yeares Luke 13. 10 11. And because the true cause of their absence is for that they find no comfort nor take any delight in our Church-exercises I would haue them to consider that there is no one more certaine signe of a dead heart void of all grace and sense of Gods loue than this not to be able to take any delight in his publike worship as may appeare by the contrary in these two places Psal. 84. 12. Dauid loued Gods Tabernacles so well because his heart and his flesh reioyced in the liuing God And 1 Pet. 2. 2 3. Such as haue tasted how sweet the Lord is will desire the sincere milke of the Word And know thou that as thou carest not for appearing in the Assemblies of the righteous in this life so hast thou cause to feare that thou shalt not stand in the Assembly of the righteous in the life to come Psal. 1. 5. when thou wilt esteeme better of them than now thou dost 4 Such as absent themselues vpon this pretence that they can serue God as well and spend their time
them for first there is light enough in them by nature to condemne them though they neuer heare Sermon as many as haue sinned without the Law shall also perish without the Law Rom. 2. 12. Secondly the knowledge of the Word will not worke vnquietnesse but peace in the heart of them that doe obey it learne of me and yee shall finde rest to your soules Matth. 11. 29. Thirdly wilfull ignorance shall no way lessen but increase thy condemnation The Apostle 2. Pet. 3. 5. speaking of Atheists and Mockers saith This they willingly know not Mat. 10. 15. It shall bee easier for Sodome and Gomorrah than for them that will not heare The second sort of them that will not know the truth are they that can be content to heare but yet will not be perswaded of many truths that haue oft beene clearely taught them out of Gods Word They cannot be perswaded that preaching is the onely ordinary meanes of saluation that we must so precisely rest from our owne labours vpon the Sabbath that a man is bound to frequent euery part of Gods worship both in Church and house that euery master of a family is charged with the soules of his whole family and shall answer for the sinnes that are committed in it These men I would haue to weigh first that it is spoken to the praise of many and noted as a marke of Gods Elect to receiue the Word with all readinesse Acts 17. 11. and the very entrance of Gods Word giueth light vnto them Psal. 119. 130. And the contrary is noted by the Holy Ghost to the dispraise of men that they were long ere they could beleeue ô fooles and slow of heart to beleeue all that the Prophets haue spoken Luke 24. 25. yea it is spoken of as a marke of a reprobate you therefore heare not beleeue not obey not because yee are not of God Ioh. 8. 47. if our Gospell be hidden it is hidden to them that are lost 2. Cor. 4. 3. Consider the true causes of it and they are said to be three First the badnesse and vngraciousnesse of the heart women laden with sinnes and led away with diuers lusts are euer learning and neuer able to come to the knowledge of the truth 2. Tim. 3. 7. Secondly the speciall worke of Sathan the god of this world hath blinded the mindes of them that beleeue not 2. Cor. 4. 4. Thirdly the iust iudgement of God vpon thine owne wilfulnesse as we heard before out of Matth. 13. 14 15. Remember the Doctrine and take heed of sinning wilfully The second sort that I told you were to be reproued by this Doctrine are such as are wilfull and obstinate against the practice and obedience of the truth and of them there are three sorts First such as will not obey the truth when they see it but glory in this that they can giue vs the hearing and yet are not such fooles as to be ruled by vs they said we will not walke therein Ier. 6. 16. as for the word which thou bast spoken to vs in the name of the Lord we will not hearken vnto thee Ier. 44. 16. Secondly such as will not endure particular admonition be it priuate or publicke Thirdly such as will be the worse for admonition sinne taking occasion by the Commandement Rom. 7. 8. And such for the most part are our youths whose outrages are vsually committed in an opposition and contempt to the Word but let them remember these youthfull sins will be heauy and bitter one day thou writest bitter things against me and makest me to possesse the iniquities the punishment of the sinnes of my youth Iob 12. 26. The third Vse of this Doctrine is for the comfort of the faithfull who though they haue many corruptions yet they are able to say that to will is present with them their will and the desire of their heart is set to please the Lord Rom. 7. 18. 20. Lecture the ninetie two Iuly 2. 1611. IOHN IIII. XLVIII IT followeth now that we come to the fourth and last point that I haue told you is to be obserued in this verse in which that we may the better receiue our instruction from it these things are to be marked First our Sauiour chargeth the whole Nation of the Iewes with this sinne of infidelity and saith that this was the common fault of all the Iewes of that age they would not beleeue except they saw signes and wonders Matth. 12. 29. An euill and adulterous generation seeketh a signe 1. Cor. 1. 22. The Iewes require a signe Secondly that our Sauiour purposing to reproue this Ruler for his infidelity and to humble him and to shew him that for that cause he was vnworthy to receiue help from him doth not say Except thou see c. but in the plurall number Except yee see as if he should say If this were thy sinne onely I could the better beare with it but it is the sinne of you all and this he speakes not to extenuate his sinne but to humble him the more Hence then this Doctrine ariseth That the commonnesse of any sinne is no excuse for sinne No man hath cause to make the lesse account of any sinne that he liues in because he seeth it is common and growne into fashion but to feare it the more to be humbled the more for it because of that A plaine proofe of the Doctrine we haue Leuit. 4. from verse 13. to 35. where the Lord prescribing a forme how attonement should be made for all sorts that had sinned of ignorance he requires more solemnity to be vsed and more to be done for the expiation of a sinne that a whole Congregation is guilty of than either for the sinne of any Magistrate or for the sinne of any priuate man whatsoeuer The Reason of the Doctrine is this That the more common sinne is the more God hateth it and the lesse can he beare with it The more there be that doe conspire in sin the more fierce will Gods wrath be vpon them Nothing hastens Gods vengeance vpon sinners more than this as the generality of repentance and ioyning together in the profession of it is of great force to stay Gods wrath as we may see in two famous examples namely in the fast that Israel kept for successe against the Beniamites and in that of the Niuites Iudg. 20. 6. and Ionah 3. 5. so is the generality of sinne of great force to hasten and increase the iudgements of God See the proofe of this in three famous examples of Gods vengeance vpon sinners First in the destruction of the old World marke the story and you shall finde that the generality of sinne then brought that generall floud Gen. 6. 12. Then God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon earth And verse 11. The earth was filled with cruelty The second example is in the destruction of Sodome of that the
the professors of Gods truth that they heare nothing they talke of nothing so willingly as they do of the faults of others euen of their brethren Psal. 50. 20. Thou sittest and speakest against thy brother c. There is no talke that men will sit so long at and so willingly as this Pro. 18. 8. The words of a tale-bearer are as flatteries and they goe downe to the bowels of the belly O if the Lord should so gladly pry into all the faults of his seruants as we that are fellow-seruants do into the infirmities one of another who were able to abide it Psal. 130. 3. If thou O Lord shalt streightly marke iniquities O Lord who shall stand Let vs therefore in this also shew our selues the children of our heauenly father that as he doth vnwillingly see the faults of his children hee hath not beheld iniquity in Iacob Num. 23. 21. and passeth by many of their transgressions Micah 7. 18. so let vs learne to do Let vs be loth to see and heare of the infirmities of Gods seruants Thirdly thou must take heed that when his infirmities and faults be such as thou canst not choose but take notice of then that thou despise him not nor reiect him for his infirmities not for errour in iudgement Let not him that eateth despise him that eateth not and let him that eateth not iudge him that eateth Why doest thou iudge thy brother or why doest thou set at nought thy brother Rom. 14. 3. 10. not for infirmities and slips in his life and conuersation Mat. 18. 10. See that yee despise not one of these little ones Where our Sauiour cals the faithfull so neither in respect of their stature as verse 2. nor in respect of their pouerty and contemptible estate in the world but in respect of their many errours and infirmities as is plaine by the comparison he vseth vers 12. It is not lawfull to despise so little and meane a Christian as through his errours and falls is like vnto a stray and lost sheepe And marke our Sauiours reason for this vers 10. Because God despiseth them not but makes great account of them and hath appointed his Angels to guard and attend them yea vers 11. he sent his Sonne into the world chiefly for their sakes therefore must we take heed we despise them not Now it is certaine that many offend this way that take themselues to be right good Christians they that pretend great loue and respect to good men and euen to all them that feare God yet will be found to be despisers of these little ones This will appeare euidently in three things First by the aptnesse that is in Christians to iudge one another If any differ from them in iudgement but euen in the controuersies of our Church about matters of ceremony If we discerne in any professor neuer so little frowardnesse or vnthankfulnesse or pride or such like corruption though both the one and the other do professe the feare of God not in word only but in their whole conuersation straight we are apt to conclude surely he is but a carnall man he is but an hypocrite there is no soundnesse or sincerity of heart in him Now this is a plaine despising of Christs little ones When the Apostle had said Rom. 14. 34. Let not him that eateth despise him that eateth not he adds presently And let not him that eateth not iudge him that eateth for God hath receiued him Who art thou that condemnest another mans seruant he standeth or falleth to his owne master The second signe of this is the aptnesse that is in Christians to estrange themselues one from another in affection in countenance in society for euery small infirmity they discerne one in another This is also a plaine despising of Christs little ones and a spice of that foule sin that the Prophet notes in the hypocrites of his time Esay 65. 5. Which say Stand apart come not neare mee for I am holier then thou Of our Sauiour we reade that though his kinsfolkes and all the company that met at the wedding in Cana of Galile were addicted to the superstitious purifications of the Iewes yet did not he for that their errour in iudgement and practice shunne their company and society Iohn 2. 6. And of the first Christians in the Primitiue Church it is said Acts 2. 42. that as they did ioyne together in the Apostles Doctrine and fellowship and breaking of bread and prayers so they were not strange one to another but maintained a sweet fellowship and society together vers 46. They did eate their meate together with gladnesse and singlenesse of heart And so should we doubtlesse do vpon the same ground Certainly they that are of the same minde in all substantiall points of Religion and are enliued and guided by the same spirit of grace ought not to be strange one vnto another Not loue onely but brotherly kindnesse is required of vs one toward another 2. Peter 1. 7. A third signe of this is the generall neglect of all meanes to reclaime or strengthen a weake brother we are apt to obserue euery fault in a weake brother to dislike him for it to speake of it also to others but neither by prayer to God nor by brotherly admonition will we seeke to reclaime him This is a plaine despising of Christs little ones count him not as an enemie but admonish him as a brother 2. Thess. 3 15. we count him not as a brother but as an enemy whom we refuse to admonish Now because this is so generall a fault and such a fault as greatly hindreth not only the loue that should be among vs and the comfort that Christians might finde in their mutuall society but also the growth of grace and religion in the Church I will therefore shew you out of Gods Word by what meanes euery one of vs may master and sudue this corruption in our selues The first is the consideration of the commandement of God whereby we are so oft and straightly charged to shew our loue and tender respect to Christs little ones We know it is oft made a certaine note of one that is in the state of grace when he can loue the brethren when he can loue a Christian because he is a Christian and he that loueth not his brother abideth in death 1. Iohn 3. 14. Now this is no certaine argument that we loue the brethren when we can loue and esteeme such as excell in grace for so farre forth many a wicked man hath loued Gods seruants Herod himselfe reuerenced and esteemed of Iohn Mar. 6. 20. but therein appeares the truth of our loue when we can loue such a one as we know to be a brother though wee doe see sundry faults and infirmities in him The louing of all the Saints is oft noted for an argument of this true loue Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Marke therefore how oft we are charged with this respect to