certaine and infallible note of the true Religion The old way is called the good way Ier. 6. 16. The true Religion is the most antient Religion So the Prophets that seduced Gods people to Idolatry are said to haue caused them to stumble in their way from the antient wayes Ier. 18. 15. So the Idolatry of the Iewes is disgraced by this note that it was new Deut. 32. 17. They serued new gods newly come vp And the true Church of God is called The antient people Esay 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod But that is onely truely ancient in matters of Religion which was from the beginning It is not the continuance of a thousand or two thousand yeares that can make any thing in Religion truely antient but it must be from the beginning or it is not truely antient The Gospell is called an eternall Gospell Apoc. 14. 6. And so Iohn commends his Doctrine 1. Iohn 1. 1. to be that which was from the beginning So our Sauiour giues this rule to try a truth in Religion by Matth. 19. 8. From the beginning it was not so And the Apostle 1. Cor. 11. 23. grounds his Doctrine of the Sacrament and the direction he giues to the Church about it vpon the first institution of it That is truely antient in matters of Religion that can fetch his originall from him that is called the antient of daies Dan. 7. 9. That is from God himselfe and his Word That that is deriued but from men is of no antiquity in this case So the Lord in that place I cited euen now Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come vp though they had continued in the world many hundred yeares For Abrahams ancestours were Idolaters Iosh. 24. 2. because it was but the deuice of man and had not warrant from his Word That which is grounded vpon the authority of the Prophets and Apostles which wrote by diuine inspiration that and that onely hath true antiquitie for it which made Iohn say 1. Ioh. 2. 7. The old commandement is the Word So that whatsoeuer Doctrine is taught and confirmed by the authority of the Word though it may seeme new to men because they neuer heard of it before yet it is not new in it selfe neither can they that teach or receiue it be iustly called Nouellists or new-fangled men It was no innouation or new-fanglednesse in Nehemiah to celebrate the feast of the Tabernacles Nehemiah 8. 17. Though it had beene out of vse from the daies of Ioshua vnto that time because it had the warrant and authority of the Word of God And whatsoeuer Doctrine is taught or custome receiued in the Church without the warrant and authority of the Word though it could be prooued to haue beene taught and receiued one thousand sixe hundred yeares agoe by such and such famous men and antient Churches yet it is a noueltie and hath no true antiquity to commend it vnto vs. 2. As we haue this to say for antiquitie so say we also of our forefathers that there are certaine Fathers whose example ought to be of great authority with vs in matters of Religion Remember the dayes of old saith the Lord Deut. 32. 7. Consider the yeares of so many generations aske thy father and he will shew thee thine elders and they will tell thee And Iob 8. 8. Inquire of the former age and prepare thy selfe to search of their Fathers And it is oft noted as Deut. 32. 17. Ier. 44. 3. and 194. to aggrauate the sinne of the Iewes that they serued new gods newly come vp gods whom their fathers knew not So that if we should walke in a new way that our elders and forefathers had not walked in we had iust cause to feare we are not in the right way Our Sauiour directing his Church how to finde the right way bids her obserue the steps of the old flocke Cant. 1. 8. and Ierem. 18. 15. He calls the false way a way that was not trodden But these Fathers that should be of such authority with vs in matters of Religion are they onely that haue followed the direction of the word Amon is blamed for forsaking the God of his fathers 2. Kings 21. 22. Yet walked he in the way of his owne father and of most of his ancestors Yea it is expressely said that he did euill in the sight of the Lord as his father Manasses did verse 20. How is it then said that hee forsooke the God of his fathers The reason is rendered in the same place verse 22. because he walked not in the way of the Lord. Those are the fathers we are to haue respect vnto in the matters of Religion that walke in the way of the Lord and none but they So that as our Sauiour saith Matth. 12. 50. Whosoeuer shall doe my fathers will which is in heauen he is my brother and sister and mother So may we truely say that all the godly that in former ages haue walked in the way of the Lord they were our fathers And though that we did know none of our owne ancestors that professed the Religion that we doe Yet so long as we professe no other Religion then the Patriarches Prophets and Apostles did and many other holy men that haue liued since the Apostles times we cannot iustly be said to haue forsaken the God of our fathers or to be of any other Religion then our forefathers were of 3. In some cases there is great respect also to be had to the example euen of our naturall parents It should be a great bond for a Christian to keepe him in the loue of the truth when his owne parents and ancestors haue beene louers and professors of the true Religion This is noted to the praise of Azaria and Iotham 2. King 15. 3. and 34. They did vprightly in the sight of the Lord according to all that their fathers did That is the reason why Paul puts Timothie in minde of the piety that was both in his mother and grandmother 2. Tim. 1. 5. And a double condemnation shall doubtlesse fall vpon such as haue had religious parents if themselues become either Papists or prophane men This is noted to the shame of the Israelites Iudg. 2. 17. That they turned quickly out of the way wherein their fathers walked obeying the commandements of God but they did not so And Iehoram the King of Iudah receiued a writing from Eliah the Prophet threatning extreame vengeance against him because he had not walked in the wayes of Iehosaphat and Asa hauing so good a father and so good a grandfather that he yet became himselfe so vngratious a man 2. Chron. 21. 12. 14. 4. Some authority and religious respect is also sometimes to be giuen euen to the customes and fashions of the places where we liue Paul alleadgeth the custome of the Churches to stoppe the mouth of contentious
their life time might yet find mercy with him specially in the most fundamentall point of faith the doctrine of iustification at the houre of death which we haue no cause to doubt of not only because the Scripture hath reuealed that the Lord vseth to call some at the last houre Matth. 20. 6 7. But because we find by experience that euen now adayes though men be now farre more obstinate and more setled in Popery then our forefathers could be as hauing stronger meanes to corrupt and poyson them then they had and though their sinne be farre greater then the sinne of our forefathers was because they sinne against the light that is so clearely reuealed yea many of them in Apostasie from the truth they had formerly professed Yet euen now adayes many Papists finde that mercy with God as to renounce Popery at the houre of their death in that maine doctrine of iustification by workes 3. We haue the rather cause to hope and iudge that our forefathers many of them did finde that mercy with the Lord because we know by those monuments of pietie that they left behind them that they had the zeale of God in them which is a good ground of hope as we may see Pauls hearty desire and prayer to God for Israel was that they might be saued because they had the zeale of God Rom. 10. 1 2. 4. Say the Papists could certainely prooue that our ancestors did both liue and die Papists yet is it no vndutifulnesse in vs to swerue from their example in that wherein we are sure they swerued from the Word of God and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case as we haue heard 3. For the discouering of the weake foundations that most Papists haue to build their conscience on in the matter of their Religion which is no more but this that their parents and ancestors were of that faith and not Papists onely but euen the greatest part of ignorant people haue no other ground for many things they hold in Religion but onely this the custome of their neighbours and of their forefathers 4. For the conuincing of Popery to be a false Religion euen by this their owne argument that it is a new Doctrine and hath no true antiquity to commend it vnto vs. 1. We are well able to shew that many of their errors were not receiued into the Church 600. yeares after Christ. Wee are able to name the first authors of many of their corruptions 2. Though we could not prooue they sprung vp since the Apostles times nor name the time when they first were broached it would not follow from thence that their Religion is the faith that was first deliuered by the Apostles For 1. Many heresies began in the Apostles dayes 1. Iohn 2. 18. and 4. 1. yeá of Popery it is said that it began to worke then 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error that they vse to creepe in so priuily that they cannot easily be spied or discerned Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And aboue all heresies Popery is called a mystery Thess. 2. 7. No maruell therefore though men could not discerne when first it began to worke 3. There be many grosse errours that haue beene held in the Church as the Papists themselues will confesse the first author whereof can not be named 4. The Reason is euident why the errours of Popery were not easily discerned at the first nor opposed because they many of them especially carried so great shew of holinesse and were haply first broached by such as were esteemed holy and good men 1. Timothy 4. 3. They teach lyes through hypocrisie 3. Though we had no other reason to prooue their Religion to be new this is sufficient that it is not grounded vpon the holy Scriptures THE TWO AND THIRTIETH LECTVRE ON NOVEMBER XXI MDCIX IOH. IIII. XXI XXII XXIII Iesus said vnto her woman beleeue mee the houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father Yee worship that which ye know not wee worship that which wee know for saluation is of the Iewes But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him THese words containe the answer that our Sauiour giueth vnto that question and doubt which the woman of Samaria had propounded to him in the former verse Her question was as we haue heard concerning the place of Gods worship yet not concerning the place of Gods morall worship for she knew well enough that the Iewes vsed to pray and to reade and preach not in Ierusalem onely but in all their Synag gues But her question was concerning the place of Gods solemne worship which stood in sacrifices and other ceremonies appointed in Moses Law which the Iewes held might be performed onely in Ierusalem the Samaritans only in the Temple they had vpon mount Gerizim This she being ignorant and superstitious esteemed to be the onely worship of God And concerning the place where this worship was to bee performed she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts First concerning the place of Gods worship which shee desired to be resolued in and that is set downe verse 21. The second concernes the worship itselfe which she did so highly esteeme of and that is set downe in the three verses following The summe of the first part of his answer which is contained in this 21. verse and concernes the place of Gods worship is this that though the time had beene that the Iewes by good warrant of Gods Word had held Ierusalem and the Temple there and the Samaritans out of their superstition had held mount Gerezim and the Temple there holier then any other place in the world besides and that the worship done there euen for the place sake was more acceptable to God then if it had beene done in any other place yet the time was now at hand that all difference of places for Gods worship should bee taken away and this partition-wall that was betweene the Iewes and the Samaritans and all other nations should be broken and that therefore there was no cause she should trouble her selfe about the place of Gods worship to know whether of the two places were the holier or the better to serue God in And this he is not content barely to affirme but confirmes it to her by a vehement asseueration Woman belieue mee this is so For the interpretation of the words and clearing them from all obscurity we must obserue 1. That by the houre he speakes of here he meanes the iust time and moment that God in his eternall counsaile had set for the abrogation of the ceremoniall Law and that was
then said yee shall not adde vnto the word which I command you neither shall yee diminish ought from it Deut. 4. 2. but now they giue a perfect direction to the whole Church that shall be to the end of the world It is said that the whole houshold of God is built vpon the foundation of the Apostles and Prophets Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem Apoc. 21. 14. 3. That had additions made to it in euery age to this neuer shall be any Therefore the Apostle Iohn who liued to see all the bookes of the New Testament written and the whole body of the Canonicall Scripture perfected and to giue his testimony to them all concludes his booke of the Reuelation which is the last of them all and of the same and no more diuine authority then all the rest and so sets his seale to the whole Canon I testifie vnto euery man that heareth the words of the prophecy of this booke If any man shall adde vnto these things God shall add vnto him the plagues that are written in this booke Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times and the times of Christ Hebrewes 1. 1 2. At sundry times and in diuers manners God spake in old time to our fathers by the Prophets in these last daies hee hath-spoken to vs by his Sonne 1. We haue a more excellent and perfect teacher giuen vs then they had they had the Prophets we haue the Sonne of God himselfe 2. Then God reuealed his will at sundry times now all at once In which respect also thirdly it is to be marked that he calls that time wherein Christ and the Apostles liued the last dayes as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world 1. Cor. 10. 11. Why are they called so so many 100. yeares so many ages before the worlds end Surely because there shall be no more alteration made in Religion the will of God shall be no further reuealed then it was then there shall be no more additions made to that which Christ hath taught vnto his Church The Reasons of this Doctrine are three 1. It is a part of Christs Mediatorship and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church so Peter interprets and applies that place of Moses to be meant of Christ For Moses truely said vnto the Fathers a Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. yea he is called the onely Doctour and teacher of his Church Matth. 23. 8. 10. One is your Doctour to wit Christ. 2. There was no want of ability in him to reueale the whole will of his Father to the Church For Iohn 1. 18. Hee is in the bosome of his Father and knew all his secrets and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge 3. There was no want of faithfulnesse in him he was faithfull in his office as Moses Hebrewes 3. 2. yea more faithfull then Moses Heb. 3. 5 6. This Doctrine serues for the improouing and conuincing of three errors First Of the Papists that deny the perfection of the Scriptures and still adde traditions and vnwritten verities vnto them Christ hath taught vs all things and whatsoeuer he taught vs he taught it in his owne life time and in the daies of the Apostles And whatsoeuer he taught in his owne person is contained in the Scriptures Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures Acts 26. 22. The Scriptures before Christ and his Apostles had put the last hand vnto them and reuealed all the will of God were perfect and sufficient to keepe men from damnation Luke 16. 29. To make them wise to saluation 2. Tim. 3. 15. so as the Church then needed no traditions nor indeed might receiue any how can they then be vnperfect now The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles iudging them temporary and abrogating them at their pleasure and esteeme the direction that God gaue to his Church vnder the Law in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnder the Gospell and that more is left to the power and discretion of the Church now then was then They grant that then nothing was to be done without Gods particular direction neither by the Church According to all that I shew thee after the patterne of the Tabernacle and the patterne of all the instruments thereof euen so shall yee make it Exod. 25. 9. neither by the Magistrate Dauid not as a King but as a man of God a Prophet commanded the courses of the Priests c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple it is said that it was done according to the commandement of Dauid and of Gad the Kings Seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies But this conceit is euidently ouerthrowne by this Doctrine We haue heard that Christ hath taught vs all things that concerne Gods worship indeed not expresly euery thing that belongs to the circumstances of Gods worship no more did he vnder the Law no expresse direction was giuen for the houre when the morning and euening sacrifice should be kept for setting vp the Synagogues or Pulpits for the forme of buriall and marriage but he hath giuen vs rules to direct vs in all these things and those more cleere and certaine and sufficient to resolue vs in all our doubts and to decide all controuersies that may arise about them then they had vnder the Law The third error is theirs that hold and put holinesse in sundry superstitious customes touching buriall fasting c. for which they haue no warrant but the tradition of their fathers as the Apostle speakes of many other vanities 1. Pet. 1. 18. The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed that the simplest person which with an honest heart shall vse the meanes of knowledge God hath giuen may attaine to a greater measure of knowledge of these daies it is prophecyed that the earth shall bee filled with the knowledge of God as the waters that couer the sea Esay 11. 9. If then God vnder the Law did so much abhorre ignorance in the Minister Hos. 4. 6. in the people Esay 27. 11. how much more in vs now if he required then that all should be instructed before they came to
generally haue a reuerent opinion of such men This reason is giuen why the Pharisees durst say nothing against Iohn Mat. 21. 26. For all held Iohn as a Prophet Herod himselfe thought reuerently of him Mar. 6. 20. 2. To secure their owne hearts in their errours and sinnes The finding of this little goodnesse in themselues that they hate not all good men but can thinke and speake reuerently of them doth strangely quiet the conscience of hypocrites for a time as that little goodnesse he found in himselfe did that Pharisee Luke 18. 11. The Vses of this Doctrine are three 1. To discouer vnto vs the weake foundations of the Popish faith and religion which yet I would not be large in had I not two reasons to moue me to it 1. That though I see no cause to doubt that any of you should be inclined that way yet partly the great increase of Papists of late and partly their strange boldnesse and confidence in their religion and readinesse to maintaine and broach their opinions in euery company may cause you sometimes to stagger and thinke they haue some truth on their side if you be not the better grounded and confirmed against them 2. My text here giues me direct occasion to do it yea more direct then any other that I can thinke of in all the Scripture Consider therefore that as the Papists do resemble the Samaritans in many other things so in this point especially that is described in this text namely in aduancing the credit of good and holy men to the discrediting of the truth of God The Papists are right Samaritans and do resemble them in many things 1. The Samaritan in many points of Religion agreed with the people of God for he worshipped the true God Ezra 4. 2. 2. King 17. â—…8 He acknowledged the fiue Bookes of Moses he vsed Circumcision and the Sacrifices of the Law 2. Kings 17. 32. he looked for the Messiah that was to come Iohn 4. 25. So doth the Papist agree with vs in many points of Religion 2. The Samaritan corrupted these parts of the true Religion with grosse Superstition and Idolatry for he had many things besides the Lord that he gaue diuine honour vnto 1. Kings 17. 29. Euery nation made gods of their owne and put them in the houses of the high places which the Samaritans had made euery nation in the cities where they dwelt He worshipped the true God in Images These nations feared the Lord and serued their grauen images saith the text 2. King 17. 41. And in that respect though the Holy Ghost say of them 2. Kings 17. 33. They feared the Lord because they retained many parts of Gods true worship yet in the very next verse he saith They did not feare God they did not worship the true God because they serued him not according to his Word And our Sauiour denieth Ioh. 4. 22. that there câ—…uld be any saluation had in their religion In this point also the Papist is like the Samaritan he hath many petty gods that he giueth diuine honour vnto he worshippeth the true God by Images and in that respect we may as truly say of him as it was said of the Samaritan he worshippeth not the true God at all because he worshippeth him not according to his Word how then can saluation be found in the religion of the Papist 3. The Samaritan was euer the chiefe practiser against the re-edifying of the Temple and of the holy city See some of their practises They weakned the hands of the people of Iudah and troubled them in building and hired Counsellours against them to frustrate their purpose all the dayes of Cyrus as we read Ezra 4. 4. 5. And Neh. 6. 12. 14. They made some of the Prophets and Prophetesses their instruments to hinder the worke So hath the Papist euer beene the author of all the means whereby the growth of religion hath been hindered amongst vs The strange slanders whereby many of the seruants of God haue beene discredited both with the Magistrate and with the people haue come from the Papist The domesticall dissentions and iarres we haue had among our selues haue come from the Papist also But in nothing hath he better resembled the Samaritan then in this case that is here described in this Text namely in pretending great loue and respect to the Saints departed and in aduancing their credit and authority to the discredit of the truth of God The Samaritan pretended great reuerence to Iacob they pretended for this Well from which they fetcht their water that Iacob gaue it them The Papist pretendeth for the power and authority of their Pope from whence in very deed all their religion is deriued and vpon which it is grounded that Peter gaue it him that Peter vsed it himselfe and left it to the Bishops of Rome that are his successours and for their whole religion they pretend that the ancient Fathers and Doctors of the Church deliuered it vnto them And therefore let vs bring neuer so good euidence out of the Word of God against them they are ready to put vs off as the Samaritan doth here Are you or the founders of your religion Luther and Caluin greater then Saint Peter Are you or they better or more likely to see the truth in religion then all the Fathers who gaue vs this religion and themselues professed it and all such as were taught by them We honour the Fathers say they you reiect and despise them The ancient Doctors of the Church are for vs and against you and your new religion Now for answer vnto them we say that the very same errours will be found in this plea of theirs as wee haue found in the argument of this Samaritan-woman for 1. As Iacob gaue no such Well to the Samaritanes so it is euident Peter gaue no such power and authority to the Bishops of Rome as they pretend Marke how we proue this 2. He had no such power and authority himselfe as the Pope exercises Peter exercised no such temporall and ciuill iurisdiction nay he might not do it The king of the Gentiles saith our Sauiour vnto him and the rest of the Apostles Luk. 22. 25 26. exercise lordship ouer them and they that exercise authority vpon them are called Benefactors But yee shall not be so Peter neuer tooke vpon him nor thought hee might take vpon him to depose Princes that should abuse their authority against the true Church and Religion or to absolue subiects from their Oathes of allegiance for he taught the contrary submit your selues to euery ordinance of man for the Lords sake saith he 1. Pet. 2. 13. He had no such ecclesiasticall supremacy ouer the whole Church as the Pope exerciseth for all the rest of the Apostles were equall to him Paul professeth so of himselfe in nothing am I behind the very chiefest Apostles saith he 2. Cor. 12. 11. The same commission the same gifts of the Holy Ghost the same keyes
men 1. Cor. 11. 16. Good customes taken vp vpon good grounds receiued and long continued among Gods people should not lightly be broken and laid downe For the Israelites 2. Kings 17. 34. are blamed for breaking their customes The Apostle commends sundry truths to the people of God by this argument that they had receiued them and makes that a further bond vnto their conscience 1. Cor. 15. 1. I declare to you the Gospell which I preached to you which ye also receiued and wherein yee continue And Phil. 4. 9. Those things which ye haue both learned and receiued those things doe and the God of peace shall bee with you Yea it is no small sinne for any priuate man to breake the good orders and customes of the Church of God or to seeke to be priuiledged and exempted from them There is a generall rule giuen vs Pro. 2. 20. Walke in the waies of good men and keepe the waies of the righteous and God hath made a promise to them that will learne the waies of his people and conforme themselues vnto them Ier. 12. 16. Say there were no law to bind vs to giue euery Sabbath somewhat at Church to the reliefe of the poore yet the very custome of a Congregation being according to the word for the Apostle saith he set this order in all the Churches of Galatia 1. Cor. 16. 1. should bind vs to continue in it and cannot be despised by any without sinne Say there weâ—… no law to bind such as haue committed fornication with the publique scandall of the Congregation to professe their repentance publikely for the satisfaction of the congregation Yet the very custome of the congregation grounded vpon Gods Word as this is for the Apostle required that the fornicator should be put from among them that is separated from the priuiledges of the Church till he had professed his repentance 1. Cor. 5. 2. And our Sauiour inioynes him that had giuen offence but to one member of the Church not to presume to offer his gift to God till he had made satisfaction to his neighbour Mat. 5. 24. And how much more respect is to be had to a whole congregation then to any one member I say this very custome of the congregation thus grounded vpon the Word should not be violated in fauour of any man These foure points being thus premised it remaines that I confirme the Doctrine viz. That it is dangerous in matters of Religion to ascribe too much to antiquity or to the custome or example of our forefathers For proofe of this Doctrine looke into the holy Scriptures and into the examples of all ages and you shall find that the chiefe hardner of men in superstition hath beene the antient custome and vse of their forefathers so the Prophet speaketh of the Iewes in his time Ier. 9. 14. They walked after the stubbornenesse of their owne hearts and after Baalims which their fathers taught them And the Apostle Peter saith of them he wrote to 1. Pet. 1. 18. That all their vaine conuersation was receiued by tradition of their fathers and in this place the thing that hardened the Samaritans in their superstition was this their fathers worshipped in this mountaine The Reasons why it is not safe but dangerous in matters of Religion to rely too much vpon antiquity and vpon the custome of our forefathers are these 1. Because it is euident that many of the grossest errors that euer were in Religion are of great antiquity The Idolatry of the Pagans was of great antiquity Ioshu 14. 2. The superstition of the Iewes that hold the obseruation of Moses ceremonies necessary to saluation is of great antiquity For it began in the Apostles dayes Acts 15. 1. The corruptions of Religion that the Pharisees held in Christs time were very antient Matth. 5. 21 27 33. Yee haue heard it hath beene said to them of old time c. And so the errours of the Papists may not be denied to be very antient For the mystery of iniquity began to worke euen in the Apostles time 2. Thess. 2. 7. 2. It is no vndutifulnesse in a child to swerue from his fathers example in any thing wherein his father hath swerued from the Word of God Our parents must be obeyed in the Lord Eph. 6. 1. and are called the parents of our bodies and the Lord the Father of our spirits and consciences Heb. 12. 9. And in this case we haue a rule Matth. 23. 9. Call no man father vpon earth for one is your father which is in heauen The Vse of this Doctrine is manifold First For the iustifying of our Religion against one of the chiefe obiections the Papists make against it namely that it is new and no elder then Luther and for the confirming our hearts against it If this should be true it were indeed sufficient to prooue it a false Religion But first it should not seeme strange to vs to haue the true Religion of God charged with noueltie This is an old slander What new doctrine is this say the Iewes of Christs owne doctrine Marke 1. 27. May wee know what this new doctrine is whereof thou speakest say the Athenians to Paul Acts 17. 29. 2. It is euident by authenticall stories that this truth that we professe hath had many witnesses in euery age since the Apostles times euen in the darkest times of Popery And though Master Luther were Gods blessed instrument to bring it to light in this last age as Hilkia was of finding the booke of Gods Law 2. King 22. 8. Yet was not he the author of it no more then Hilkia was of that 3. Say we could not shew any that had professed it for 1500. yeares before Luther yet because we hold nothing but that which hath witnesse of the law of the Prophets as Rom. 3. 21. Our Religion must needs be held to be truely antient 2. For defending of our selues against the imputation of vndutifulnesse towards our ancestors which the Papists also cast vpon vs as if by professing this Religion we did condemne all our forefathers For first many that liued in the midst of the darknesse of Popery were extraordinarily preserued from the grosse errors of the Papists as the three children were in the fiery furnace Dan. 3. 27. and inlightned with the knowledge of the truth which we our selues doe now professe as may euidently be prooued by storie Neither should this seeme strange since we know the Lord hath beene wont at such times and in such places as hee hath denyed the ordinary meanes of grace vnto to preserue instruct and saue his Elect extraordinarily so he had 7000. in the ten Tribes that had not once bowed their knee to Baal 1. King 19. 18. So he wrought faith in Rahab while she liued among the cursed Cananites Heb. 11. 31. And in the wise men while they liued in the East in the midst of Pagans and Idolaters Mat. 2. 1. 2. 2. Many that professed Popery in
words of my mouth are righteous 2. The Reason why no mans word is to be taken in matters of Doctrine or Religion is this because all men are subiect vnto error 1. Cor. 13. 9. There is imperfection in our knowledge and imperfection in our prophecying and teaching of others Rom. 3. 4. Let God bee true and euery man a lyer This is proper to God that he cannot be deceiued himselfe nor deceiue others And Gods people haue beene in great danger in giuing too much credit and authority euen vnto very good men as we may see in these three examples first that of the old Prophet 1. King 13. 18. that of Peter Gal. 2. 13. and that of the brethren who diswaded Paul from going to Ierusalem Acts 21. 12. This Doctrine serueth both for exhortation and for reproofe The first Vse is to exhort euery one of vs to giue this glory vnto Christ as to beleeue him vpon his Word to giue credit vnto the Word of God euen without the testimony or authority of any man yea though we see no reason for it yea though it seeme neuer so contrary vnto our owne reason We must in this case be like Pythagoras his schollers and so rest in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When once we heare Thus saith the Lord this must suffice vs in stead of all reason here wee must rest and satisfie our selues This is called the obedience of faith Rom. 16. 26. Yea this is the first and chiefe obedience that God requires of vs discenteâ—… oportet credere The first worke of his grace in vs is to subdue our reason 2. Cor. 10. 5. Casting downe the imaginations and bringing into captiuity euery thought to the obedience of Christ. Till we haue attained to this simplicitie we shall neuer become wise vnto saluation nor come to any comfortable certaintie in the matters of Religion This is that simplicity which is spoken of Psal. 19. 7. The testimony of the Lord is sure and giueth wisedome to the simple and Pro. 1. 4. To giue vnto the simple sharpnesse of wit The second Vse of this Doctrine is to disswade vs from giuing that honour vnto any man as to receiue any thing in Religion vpon his word or credit For this honour as you haue heard belongeth vnto Christa lone The Apostle requires indeed that Gods people should obey them that haue the ouersight of them and subiect themselues Heb. 13. 17. But this obedience is not Coeca obedientia such as the Iesuites bind themselues and their schollers vnto absolute obedience to receiue and beleeue euery thing that they teach but there is liberty and commandement also giuen to all Gods people to try the Doctrine of their teachers whether it be agreeable to the Word of God or no and accordingly to receiue or reiect it You know that the Beraeans are commended for doing this though they had no meaner teachers then Paul and Silas Acts 17. 11. And it was to the people that that commandement was giuen 1. Thess. 5. 20 â—…1 Despise not prophecyings proue all things and 1. Ioh. 4. 1. beleeue not euery spirit but try the spirits whether they be of God The third Vse of this Doctrine is for reproofe For many there be that giue too little credit vnto Christ and too much vnto man 1. The Papists giue euery whit as much credit vnto the Church as they doe vnto the Word of God nay more a great deale They will not beleeue the Scripture vnlesse the Church giue testimonie vnto it but the Church they will beleeue euen in those things wherein the Scripture giues no testimony to it at all Let the Scripture teach any thing neuer so plainely neuer so cleerely they will still make doubt of the meaning of it and how know you this to be the meaning say they as if the Scriptures of which the Holy Ghost saith Rom. 15. 4. What soeuer is written is written for our learning and 2. Tim. 3. 16. The whole Scripture is profitable to instruction were vttered and written like Apolloes oracles so darkely as none could haue any certaintie of the meaning of them on the other side let the Church hold any thing be it neuer so absurd so contrary to Religion and to reason also yet may there not any question be made of it So that to them doubtlesse that curse belongeth Ier. 17. 5. Cursed bee the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. 2. The disputer of the world of whom the Apostle speaketh 1. Cor. 1. 20. Where is the disputer of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as will receiue no more in Religion then they can see reason for Scripture will not serue their turne they must haue reason Such as giue liberty to themselues not onely to nourish in their owne hearts many reasonings and oppositions against such truths as are manifestly taught in the holy Scripture but dare also openly reason and maintaine argument against the Word of God 1. I blame not any for asking doubting or making question of the meaning of such places of Scripture as are obscure as some places indeed are 2. Pet. 3. 16. For the Disciples did so Mar. 4. 20. and are not reprooued for it But this I blame that they dare reason against such places of Scripture as are plaine and manifest 2. I doe not deny but a Christian may desire to know the reason of that he holds and beleeues in Religion and of whatsoeuer is taught him so he do it 1. With reuerence 2. Out of a desire to be further confirmed in the truth 3. With a resolution to yeeld to that reason which God hath reuealed in his Word and to seeke no further For euery one should be able to answer them that demand a reason of him of the hope that is in him 1. Pet. 3. 15. And Christians should seeke to bee not children but of a ripe age in knowledge 1. Cor. 14. 20. and the blessed Virgin is not blamed for asking with this mind How can this bee Luke 1. 34. But it is a dangerous sinne not to rest in the authority of the Scripture not to count it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let euery man take heed how he giues himselfe liberty to cauill and dispute against such truths as are cleerely reuealed in the Scripture that is that which the Apostle doth so reprooue Rom. 9. 19. 20. speaking of the high mystery of Gods Predestination Thou wilt say then vnto mee why doth hee yet finde fault for who hath resisted his will Nay but ô man who art thou that replyest against God Those things which we cannot vnderstand we must admire and say as the Apostle doth Rom. 11. 33. O the depth c. Laying the fault not vpon the Scriptures but on our owne blockishnesse and inability to conceiue the reason of it For there be many truths of God reuealed in the Word which are such mysteries as it is not
and by himselfe Luke 5. â—…6 He kept himselfe apart in the wildernesse and prayed he vsed this kind of praying in the morning Maâ—…e 1. 35. In the morning very early before day he arose and went out into a solitary place and there prayed He vsed it also in the euening Matth. 14 â—…3 Hee went vp into a mountaine alone hauing no house of his ownâ—… he was wont to goe abroad into the most solitary place to pray and when the Euening was come hee was there alone Yea this was his custome Luke 22. 39. Hee went as he was wont to the Mount of Oliues 5. He was wont to performe this worship of God with gestures and signes of as much reuerence humility and submission as we shall read any of Gods seruants haue beene wont to doe Luke 2â—… 41. He knecled downe and prayed Matth 26. 39. He fell on his face and prayed The Reason why he was thus diligent in worshipping God waâ—… not so much for his owne sake as for vs. For he had no need to pray for hee had all creatures in heauen and earth at command and by his word was able to doe what pleased him Matth. 8. 8 9. Speake the word onely and 〈◊〉 〈◊〉 shall be healed For I am a man also in authority c. Why then did he thus vse to worship God surely for our sake onely and not for himselfe but in respect of vs. Three Reasons there were for it 1. That he might purchase to vs eternall life it was necessary he should perfectly keepe the law for thus runs the Couenant Matth. 19. 17. If thou wilt enter into life keepe thâ—… commandements yea perfectly Gal 〈◊〉 1â—… This we were not able to doe therefore he Gal. 4 4 5. Was made vnder the Law that he might redeeme them that are vnder the Law that we might receiue thâ—… adoption of sonnes Therefore it became him to fulfill all righteousnesse Matth. 7 5. And this is a chiefe part of that righteousnesse God requireth of vs in his law that we worship him Mat. 22. 38. This is the first and the great commâ—…ndement 2. That he might giue vs an example for that which he speaketh of one of his actions may be said of all that he did in obedience to the morall Law Iohn 13. 15. I haue giuen you an example that you should doe as I haue done 3. That he might obtaine for vs the Spirit of God whereby we may be made able to doe the like For as the disobedience of Adam deserued that all his posterity should loose the Image of God and become like vnto him Rom. 5. 22. By one man sinne entered into the world so the actiue obedience of Christ hath deserued that God should renew his Image in all the faithfull and giue them his quickning spirit Rom. 8. 2. the Law of the spirit of life in Christ Iesus hath made me free from the law of sinne and of death The Vse of this Doctrine is to stirre euery one of vs vp to a greater conscience and diligence in all the duties of Gods worship specially in prayer For if the Sonne of God that had not such need to doe it in respect of himselfe yet vsed it so constantly and vsed it onely because the Law requires it of vs and that he might make himselfe an example to vs and that he might obtaine grace for vs to doe it what excuse can we that are bound vnto it by Gods Law and stand in such need of it haue for our ordinary neglect of publike prayer of prayer with our family of secret and priuate prayer 2 The second thing we are to obserue here is this that our Sauiour in commending the worship and Religion of the Iewes makes himselfe one of their number acknowledgeth himselfe a member of their Church professeth that himselfe did worship God as they did from whence this Doctrine ariseth for our instruction That those assemblies that enioy the Word and Doctrine of saluation though they haue many corruptions remaining in them are to be acknowledged the true Churches of God and such as none of the faithfull may make separation from We shall need no further proofe of this Doctrine then the example of our Sauiour himselfe If we consider on the one side how corrupt the State of the Iewes Church was in his time and on the other side how farre forth our Sauiour did communicate with them in the seruice of God 1. For the first what the state of that Church was in his time we may know if we consider 1. What the Priests and teachers were themselues that had the ordering of Gods worship 2. What the people were with whom he was to ioyne in Gods worship 3. What the worship it selfe was wherein he was to communicate 1. The Priests and teachers 1. Were ignorant and vnlearned Matth. 23. 16. 2. They were wicked and vngodly Matth. 23. 3. 3. They had a corrupt and vnlawfull enterance into their calling yea euen the high Priest himselfe For whereas by Gods ordinance he was to hold that office during his life this office was bought and sold and made annuall Iohn 11. 49. Caiphas was high Priest for that yeare 2. And what were the people Surely the most of them in all places where he conuersed were notoriously and obstinately wicked In Nazaret where he had liued most see what they were Luke 4. 28 29. All that were in the Synagogue when they heard this Doctrine were filled with wrath and rose vp and thrust him out of the Citie and lead him to the edge of an hill to cast him downe headlong But were they better in other places No he vpbraided all the Cities where most of his great workes were done Woe bee to thee Corazin woe be to thee Bethsaida Matth. 11. 20 21. And were the people of Ierusalem any better you shall perceiue that by that affection they shewed at the Passion of our Sauiour When Pilate a Gentile had made such an offer to them Luke 23. 18. All the multitude cryed at once not him but Barrabas and Matth. 27. 25. When Pilate had washed his hands and protested for Christ innocency then answered all the people and said desperately his blood bâ—… on vs and our children 3. The worship it selfe that was vsed in that Church had many corruptions in it 1. They vsed many superstitious ceremonies the obseruation whereof they vrged more strictly then the commandements and ordinances of God Mar. 7. 9. 2. The Temple was prophaned and made a den of theeues Matth. 2â—… 12 13. 3. The discipline and censures of the Church were shamefully abused Iohn 〈◊〉 22. The Iewes had decreed that if any did confesse that Iesus was the Christ he should bee excommunicated ipsofacto 4. The Doctrine was corrupt in many points as you shall finde Matth. 5. 2â—… 48. 5. Some corruption also was crept into the administration of the Sacraments For they kept it a day after our Sauiour who obserued the
Nation so vnlikely to receiue the Gospell as they Rom. 11. 8. God hath giuen them the spirit of slumber c. vnto this day No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes For what people euer did beare so euident markes of Gods wrath and indignation as they haue done What people was euer so like to be a people that God hath hated and accursed and reiected as they Which makes the Apostle to say 1. Thess 2. 16. Wrath is come vpon them to the vttermost These things considered we may wonder that the Lord should euer vouchsafe them that honour as to make them his stewards to put them in trust with the keeping of all his treasure and with the dispensing of it to his whole family but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people No maruell though the Apostle calls this a mysterie Rom. 11. 25. Well hath the Lord reuealed to vs any reason of this why he should thus farre forth honour this nation yes surely 1. They haue thus reiected the Gospell not of meere malice but ignorantly out of a blinde zeale And now brethren I woâ—…e that through ignorance ye did it as did also your fathers Acts 3. 17. In persecuting the faithfull they thought they did God seruice Iohn 16. 2. They had in them the zeale of God euen then Rom. 10. 2. 2. The purity and life of Religion which they shall discerne in the Gentiles shall be a meanes to draw them as the Idolatry and other sinnes of Christians hath beene the meanes to harden them thus long Saluation is come vnto the Gentiles for to prouoke them to iealousie that through your mercy they also may obtaine mercy Rom. 11. 11. 31. But thirdly the chiefe Reason is that ancient and vnchangeable loue which God did beare to their fathers Abraham Isaac and Iacob and the Couenant he had made with them With Abraham the Lord had made this euerlasting Couenant Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation I will remember my Couenant with Iacob and also my Couenant with Isaac and also my Couenant with Abraham will I remember and will remember the land Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth and I will establish vnto thee an euer lasting Couenant And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles Rom. 3. 3. What if some of them did not beleeue shall their vnbeliefe make the faith of God without effect And why notwithstanding the fearefull Apostacie wherein now they lye God will shew mercy to them againe and make them his people Rom. 11. 16. If the first fruits be holy so is the whole lumpe if the roote be holy so are the branches The Vse of this Doctrine is 1. To conuince the Religion of the Papists Who though they do apishly and superstitiously imitate the Iewes in those things which God hath forbidden them to imitate them in for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes and it is euident that God hath long since abrogated that ceremoniall worship Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the true worshippers shall worship the Father in spirit and in truth yea he hath condemned the vse of it Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Gal. 5. 2. yet do they deny that honour to the Church of the Iewes which our Sauiour here hath giuen vnto it For 1. They receiue sundry bookes for the Old Testament which the Church of the Iewes neuer acknowledged Whereas all the Scripture of the Old Testament is called their Law all the Oracles of the euer-liuing and iust God in the Old Testament were committed to them and they faithfully kept them to Christs time or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions yea to this very day they do keepe them truely and faithfully insomuch as though their Rabines haue giuen very many false and blasphemous interpretations and glosses yet they cannot be charged in any of their writings to haue corrupted the Text by adding one word or letter vnto it or by taking or diminishing one word or letter from it 2. They hold Rome to be the mother Church vnto all the world to which all other Churches are to conforme themselues and from which they are to receiue direction whereas we haue heard that honour belongeth onely to the Church of Ierusalem 3. They haue very many things in their Religion which they hold for matters of saluation their whole Hierarchy and many Doctrines also that they teach which neuer came from the Church of the Iewes Whereas it is very euident and certaine that though they can pretend neuer so great antiquity for any thing they hold if they cannot proue it was taught and receiued in the Church of the Iewes it cannot be of God To teach vs how to stand affected to the people and Nation of the Iewes 1. We should obserue and wonder at the fearefull iudgement of God vpon that Nation not onely in that slauery bondage and contempt they haue liued in for these sixteene hundreth yeeres but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them For if God haue thus dealt with that people for their sinne and contempt of his Gospell which of all people in the world he loued best and had most obliged himselfe vnto how can we hope to escape if we sin as they haue done This vse the Apostle makes Rom. 11. 21. if God spared not the naturall branches take heed least he also spare not thee 2. We should obserue and wonder at the truth and mercy of God who for his promise sake hath so strangely preserued that Nation and people all this while insomuch as they remaine at this day an exceeding great people 3. We may not hate their name and Nation but loue them and pray for them and vse all meanes to further their conuersion Sundry forcible Reasons there be to mooue vs vnto this 1. The affection that Gods good and godly seruants yea Christ himselfe did beare vnto this people not withstanding their sin and obstinacy See Pauls affection to them his hearts desire and prayer to God for Israel was that they might be saued Rom. 10. 1. and 9. 2 3. he had great heauinesse and continuall sorrow in his
shalt before thou goe hence recouer thy assurance and comfort againe See this in that prayer of Dauid grounded doubtlesse vpon Gods promise Psalme 39. 13. Stay thine anger from mee that I may recouer my strength before I goe hence and be not Yea be thou sure it will returne with aduantage as the seed that is cast into the ground vseth to doe Psalme 97. 11. Light is sowne for the righteous and ioy for the vpright in heart Hauing now finished this Doctrine which we haue learned from the second part of the Text viz. the certainety that was in the Faith of these Samaritans it followeth now that we proceed vnto the third viz. the meanes whereby they were brought to this certainety the ground whereupon they did build their Faith and that they say was not the saying of the Woman but the hearing of him themselues And from hence we haue this Doctrine to learne That the Faith and Religion of Gods Elect is not grounded vpon the testimony of any man but vpon Gods owne Word only The iudgement that others whom we reuerence and respect haue of Religion and the testimony that they giue vnto it causeth vs at the first to haue a good opinion of it the State learned men parents and friends specially the good example of those that professe it haue great force thus farre thus the Apostle saith that they that obey not the Word may without the word be won by the conuersation of their wiues 1. Pet. 3. 1. And we are to hold it a great mercy of God that we were borne and brought vp not among Papists or Infidels but in the Church of God where his true Religion was professed and where we might enioy these helpes so the Apostle saith that men shall glorifie God in the day of their visitation that they liued among such as by whose godly and honest conuersation they were won to a liking of the true Religion which they did professe 1. Pet. 2. 12. But yet all this will not bring vs to Faith or certainty in our Religion till we heare God himselfe speak and giue testimony to it in his holy Word Iohn Baptist gaue testimony to Christ and because the Iewes had a reuerent opinion of Iohn they also for a while conceiued highly of Christ and yet they could not certainely beleeue he was the Messias Why Because they could not heare God himselfe speake and giue testimony to it in his holy Word yee sent vnto Iohn and he bore witnesse of me c. and the workes that I doe beare witnesse of me and the father himselfe hath borne witnesse of me yee haue neither heard his voice at any time nor seene his shape And ye haue not his word abiding in you search the Scriptures c. Iohn 5. 33 35 37 38 39. 2. The Ministry of the Word brings vs not onely to a good opinion of Religion and to an outward profession of it but workes Faith and Certainety in our consciences Faith comes by hearing Romanes 10. 17. But the meanes whereby it workes this Faith and Certainety in vs is the Word it selfe by causing vs to see the ground of that it teacheth vs to beleeue in the Word therefore Paul saith Acts 26. 22. Hauing obtained helpe of God I continue vnto this day witnessing both to small and great saying none other things than those things which the Prophets and Moses did say should come When once we heare God in his Word to teach vs any truth then are we certaine of it and not before Acts 17. 11 12. Therefore many of them beleeued Then we beleeue no longer because men teach vs but for that we are taught of God himselfe and though they that did first teach vs and draw vs to a liking of the truth should fall from it yet will not wee forsake it when once wee can say wee haue heard him our selues The Reason of the Doctrine is that all men are subiect to errour and therefore their testimonie is too weake a foundation to ground our Faith vpon and on the other side there is no possibility of errour in Gods Word euery man is a lier that is subiect to be deceiued himselfe and so to deceiue others Romanes 3. 4. Psalme 93. 5. Thy testimonies are very sure To shew the difference betweene our Religion and that of the Papists and whether hath most certainety The Papist grounds his Faith vpon the testimony of the Church I will not say of what Church but say it were the true Church of Christ yet it consisteth onely of men that are subiect to errour and consequently the conscience cannot with any certainety relye vpon the testimony thereof But we ground our Faith onely vpon the Word of God Obiect 1. How can we know the Scripture to be the Word but by the testimony of the Church Answ. Indeede the testimony of the Church doth first incline vs to thinke that the Scripture is the Word of God and makes vs willing to heare and reade it but after we by hearing and reading it attaine to further certainety and assurance for God himselfe speaketh to vs in the Scriptures hee spake by the mouth of his holy Prophets which haue beene since the world began Luke 1. 70. God at sundry times and in diuers manners spake in times past vnto the fathers by the Prophets Heb. 1. 1. and that so clearely and euidently that the faithfull are vndoubtedly assured it is he that speaketh it is indeed his Word And they can say as Cant. 2. 8. It is the â—…oice of my Belouâ—…d And 5. 2. It is the voice of my Bâ—…loued that knocketh This is promised to the faithfull Esay 52. 6. They shall know in that day that I am he that doth speake behold it is I. Iohn 7. 17. If any man will doe his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe And indeed if we could not now be vndoubtedly certaine that it is indeede Gods Word the case of the Church were worse now than it was when God spake to his people in visions and dreames for they were without any externall testimony from men fully assured then that it was the Lord himselfe indeede that spake vnto them if Abraham had not beene so hee would not haue beene so forward to sacrifice his Sonne Gen. 22. 3. nor Cornelius in obeying the commandement he had receiued in a vision to send for Peter Acts 10. 7. After Paul had seene the vision immediately hee endeuoured to goe into Macedonia assuredly gathering that the Lord called him to preach the Gospel vnto them Acts 16. 10. No it is certaine that we may be more sure that God speakes to vs in his Word than they could be of his speaking vnto them in visions 2. Peter 1. 19. Wee haue also a more sure word of prophesie Obiâ—…ct 2. The Scriptures are obscure and no man can be certaine of the sense of them but by the Church Answ. 1.
to enlighten the naturall man and not onely makes offer of his grace vnto him but makes him in some measure able to perceiue it he is so farre from embracing it that he doth oppose and contradict it by all meanes See how witty this woman is in reiecting the grace that Christ offered vnto her see how she reasoneth and struggleth against that light that began to shine in her heart So is it with euery naturall man when God begins to call him Oh how he draweth back what delayes he vseth how vnwilling he is to goe This is fitly resembled in the many excuses those made whom the King bade to the mariage feast Luke 14. 18. 20. And in the Lords calling of Lot out of Sodom Gen. 19. 15. The Angels hastened Lot and Verse 16. Yet he prolonged the time and they caught him and his wife and daughters by the hands the Lord being mercifull vnto him and brought him sorth of the City and Verse 17. Againe they hasted him escape for thy life looke not behind thee neither tarry in all the plaine Yet againe he drawes backe and the Angell was faine to call vpon him againe Verse 18. 22. This corruption shewes it selfe euen in Gods children Cant. 5. 3. I haue put off my coat how shall I put it on I haue washed my feet how shall I defile them 2. Yea hee is not onely thus slacke and backeward but hee refuseth and gaine-sayeth the Lord Rom. 10. 21. All the day long haue I stretched out mine hand vnto a disobedient and gaine-saying people This appeareth foure wayes 1. Though he see the truth he will not yeeld vnto it Psal. 58. 4. 5. They are like the dease adder that stoppeth her eare which will not heare the voice of charmers charming neuer so wisely He will wrangle and reason against it 2. Yea the better wit a man hath the stronger reasonings and oppositions shall he find in himselfe against the truth The wisdome of the flesh is enmity against God saith the Apostle Rom. 8. 7. and the imaginations of the mind are those strong holds and high things that are exalted against the knowledge of Christ as the Apostle cals them 2. Cor. 10. 4 5. 3. He scorneth and hateth the truth it is foolishnes vnto him 1. Cor. 2. 14. How long ye simple ones will ye loue simplicity and the scorners delight in scorning and fooles hate knowledge Pro. 1. 22. He is well enough if these Preachers would let him alone if this foolishnesse of preaching did not so much trouble him but this religion this precisenesse he is euer speaking against and exercising his wit when he is on his ale-bench in flouting and scorning of it and esteemeth him his chiefe enemy that would bring him to grace as Ahab did of Eliah 1. King 21. 20. 4. Yea the more God calls vpon him and seekes to bring him to grace the worse he will be Gen. 19. 9. When Lot admonished the Sodomites though in a most mild manner they tell him plainely they would be the worse for his counsell And this is the nature of euery man Rom. 7. 8. Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence The better the meanes of grace are and the more clearely Gods truth is taught the more lewd and malicious will the naturall man shew himselfe The reasons of this Doctrine are three according to these three degrees of that corruption which is in the naturall man 1. The reason why he hath no desire of grace is this the naturall man is dead in trespasses and sinnes Eph. 2. 1. and therefore our conuersion is called not the restoring of a sicke man nor the healing of a lame man but the raising of a dead man Reu. 20. 6. And how can a dead man desire life or vse any meanes to attaine it 2. The reason why he is so blind and blockish in heauenly things is this Adam not contenting himselfe with that excellent knowledge and wisdome which he had by his creation aspired to be equall with God in knowledge Gen. 3. 6. And so through Gods most righteous iudgement lost that knowledge he had and brought this sottishnesse vpon himselfe and all his posterity 3. The reason why when he seeth the truth he doth so peruersely resist gaine-say and hate it is partly the corruption of his owne nature but chiefly because he is vnder the power of Sathan He gouernes and rules and worketh in him Acts 26. 18. Ephes. 2. 2. 2. Tim. 〈◊〉 26. And we know they in whom Sathan raigneth cannot abide Christ nor his Word but must needs be disquieted with it as we see in the example of the Daemoniack Luk. 4. 34. This Doctrine serueth to reproue and conuince the religion of the Papists of grosse errour in three points 1. They say the naturall man is able to prepare himselfe to receiue grace whereas the Scripture saith 2. Cor. 3. 5. We are not sufficient of our selues to thinke any thing as of our selues 2. That he is able by his free-will to accept of grace when it is offered yea to desire it like the man that lay in the way to Iericho halfe dead Luke 10. 3. Whereas the Scripture saith we are not halfe but quite dead by nature in trespasses and sinnes Eph. 2. 1. and Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure 3. That the naturall man is able to do some good works whereas Christ saith Ioh. 15. 5. Without me ye can do nothing And if there were nothing else to assure vs that it is a false and antichristian religion this might suffice to do it for antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that opposeth himselfe to God and his truth 2. Thes 2. 4. And euen in this Doctrine he contradicteth 1. The plaine and expresse words of the Scripture 2. The whole scope and drift of the Scripture which is to debase the pride of man and to aduance the glory of Gods free grace God will haue no flesh to glory in his presence he will haue him that glorieth to glory in the Lord alone as the Apostle speaketh 1. Cor. 1. 29. 31. By the law or doctrine of faith not of works all boasting is excluded saith he Rom. 3. 27. And againe Eph. 2. 8. 9. By grace are ye saued saith he through saith and not of your selues it is the gift of God Not of workes whatsoeuer done either before faith receiued or after least any man should boast 2. To teach vs what to thinke of and how to be affected towards other men that embrace not the truth 1. Maruell not that there be so many that care not for the Gospell but do so peeuishly and maliciously reiect it Maruell not that thou hearest of so many that dote vpon that grosse and absurd religion of the Papists Be not offended that there be among them very learned men great disputers that bring many arguments
as Rom. 16. 18. They that are such serue not our Lord Iesus Christ but their owne belly And thus much for the first point 2. The second point wherein I told you the truth of this Doctrine may appeare is this That there is no truth which the naturall man receiues but he turnes and applies to his carnall aduantage he reades and heares onely in hope to find contentment to his flesh The most holy and wholsome parts of Gods truth he vnderstandeth carnally and applies to the feeding of his owne humour and contentment of his flesh This is the onely vse thaâ—… they make of all that they heare and read that they may sinne with more contentment and quiet of mind Euen as the spider that gathereth poyson of euery flower Unto them that are defiled and vnbelieuing is nothing pure but their minds and consciences are defiled Tit. 1. 15. Whensoeuer they come to heare Gods Word they bring with them an Idoll in their heart some corruption or other and whatsoeuer they read or heare they turne to the seruice of their owne Idoll Ezek. 14. 1 3. These men haue set vp their Idoll in their hearts and put the stumbling block of their iniquity before their face Yea it is certaine that many wicked men receiue not that confirmation that quiet and contentment to their heart in their sinne by any thing in the world as they do by the blessed and holy Word of God Such there were in the Apostles dayes Rom. 3. 8. who did affirme that the Apostles said Let vs do euill that good may come of it They wrest the Scriptures saith the Apostle 2. Pet. 3. 16. to their owne destruction They turne the grace of our God into lasciuiousnesse saith another Apostle Iude 4. Thus most men peruert these most comfortable Doctrines that are taught in sundry places in the holy Scripture as that in Mat. 24 24 that it is not possible for the elect to be deceiued or to perish And that in Rom. 4. 5. To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse And that Rom. 6. 14. Ye are not vnder the Law but vnder grace And that 1. Ioh. 2. 1 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world And that sentence wherewith we begin our Lyturgie which though not in the same words yet in sense and effect is deliuered by the Prophet Ezek. 18. 21 22. At what time soeuer a sinner doth repent him of his sinnes from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. And this is also the cause why they will heare and conferre with and moue questions to the best Preachers of the Word because they are in hope to get some what from them that they may make to serue for their purpose and if they can it will quiet and comfort them more then the speeches or iudgements of an hundred other men It is true indeed they loue the corruptest teachers best the good fellow Priest Mic. 2. 11. If a man walking in the spirit and falshood do lie saying I will prophecie vnto thee of wine and of strong drinke he shall euen be the Prophet of this people But yet they will not onely heare such but the best also in hope to heare from them somewhat that may serue their turne These are like Balaam that when God had giuen him his answer Num. 22. 12. yet out of this hope he waited still for another answer verse 19 20. So Ahab 1. King 22. 16. had wont oft to send for Michaia and to charge him to speake nothing but the truth why so It would haue comforted him more to haue gotten somewhat from Michaia for his turne then from all the foure hundred Prophets besides Thus you see then this second point confirmed which I obserued to you concerning the affection that a naturall man beares vnto the Word Now as this is a fearefull sinne so two things are to be obserued concerning the dangerous estate of these men 1. That in all the places where the Scripture speakes of them there the Holy Ghost sets a black marke vpon them and speakes of them as of Reprobates the Apostle Paul speaking of such as peruerted the Word and Doctrine that he taught whose damnation is past saith he Rom. 3. 8. And Peter speaking of them that wrested the Scriptures saith 2. Pet. 3. 16. that they did it to their owne destruction And Iude saith of them that turned the grace of God the doctrine of Saluation by Gods free grace onely into lasciuiousnesse that they were of old ordained vnto this condemnation Iude 4. 2. That the Lord hath threatned to feed these men in their humour so as such men do neuer lightly read or heare but somwhat they find that may serue their turne To Ahab that was vnwilling to be faithfully taught and acquainted with the will of God but willing to be flattered and deceiued God sent a lying spirit with efficacy of terrour Thou shalt perswade him saith the Lord 1. King 22. 22. And preuaile also go forth and do so And of euery one that hauing set vp his Idoll in his heart came vnto the Prophet the Lord saith Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols 3. The third point The naturall man will be ready to forsake and renounce any truth that he hath seemeâ—… to haue beene best grounded in and to haue receiued with greatest comfort when once it becomes an occasion of losse or trouble to him in the world while peace and prosperity lasts he may seeme to like the Gospell and euery truth of it as well as any man but if he cannot professe it without interrupting his peace he is ready to renounce it See the proofe of this in the hearer of the Word that is resembled to the stony ground Mat. 13. 20. 21. He heareth the word and anon with ioy receiueth it but when tribulation or persecution ariseth because of the word by and by he is offended And in that rich man that had seemed for a time full of zeale and deuotion towards Christ Mar. 10. 17. 22. Of these the Apostle saith that because they are enemies to the Crosse of Christ and mind earthly things therefore their belly is their God and their end damnation Philip. 3. 18 19. 1. To teach vs how to iudge of others that make profession of Religion and shew loue to the Word Praise God when thou seest any how lewd soeuer they haue beene to do so and hope the best and fret not nor like worse of our assemblies and Religion for this as the Pharisees did of Christ because the Publicans resorted to him Luke 15. 2. But yet build not too much vpon this as if that
worship we doe not also adore and giue bodily worship vnto him and by the reuerent behauiour of our body testifie the inward submission and reuerence of our hearts vnto him though our soules therein were neuer so full of reuerence and deuotion yet doe we but serue him by the halues neither can our seruice be acceptable vnto him You shall heare this confirmed to you by the examples of Gods seruants that are commended to vs by the Holy Ghost See the conscience Gods people haue made of this in all the parts of Gods worship Obserue it in fiue points 1. In prayer when they euen in priuate haue prayed to God they haue beene wont to kneele For this we haue the example of Daniel Dan. 6. 10. and of our Sauiour himselfe Luke 22. 41. 2. When they haue giuen thanks though but in priuate they haue vsed adoration When Abrahams seruant perceiued that God had prospered his iourney so far forth as to bring him and guide him safely to Bethuells house presently he lifted vp his heart in thankfullnesse to God yet thought not that enough but Gen. 24. 26. The man bowed himselfe and worshipped the Lord. And as his successe increased so his thankefullnesse to God increased and so did the outward reuerence of his body also verse 52. When Abrahams seruant heard them giue consent that Rebecca might goe with them then he bowed himselfe to the very earth to the Lord. So Iacob being to giue thankes vnto God and vnable through weakenesse to stand or kneele yet in token of reuerence raised himselfe vp to his beds bead and being not able through feeblenesse to sit vpright he leaned and bore himselfe vpon his staffe and so adored God Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty and the paines he tooke in it 3. When they haue taken an oath they haue beene wont to vse such gestures of their body as might stirre vp reuerence in their hearts Gen. 14. 22. Abraham when he sware he lift vp his hand to the Lord the most high Possessour of heauen and earth 4. When a message hath beene brought them immediatly from the Lord they haue beene wont in token of their reuerence to rise and stand vp Iudges 3. 20. When Ehud told Eglon that he had a message to doe to him from God presently Eglon rose out of his throne though he was a wicked man yet this he doubtlesse had learned from the custome and practice of Gods people So did Balaam likewise require Balaac the King to doe Num. 23. 18. Rise vp Balaac and heare Nehem. 8. 5. When Ezra opened the booke of the Law to reade all the people stood vp Rise vp yee women that bee at ease saith the Lord Esay 32. 9. heare my voice alluding doubtlesse in that speech to the holy custome vsed among Gods people at the first intimation giuen them of a message from God 5. Lastly in the publike and solemne worship of God specially they haue held themselues bound to shew this outward reuerence Psal. 29. 1 2. The Psalmist calls vpon great men to giue to God the glory due to his name and tels them how they may doe that adore him bow your selues to him in his glorious Sanctuâ—…y So Psal. 95. 6. Marke how many words the Prophet vseth to perswade to this when he calls men to the publike worship Come let vs adore and fall downe and kneele before the Lord our maker Therefore the reuerence to be done in Gods publike worship is made a chiefe meanes to preserue Religion and coupled with the obseruation of the Sabboth Leu. 19. 30. and 26. 2. Ye shall keepe my Sabboths and reuerence my Sanctuary The Reasons of this Doctrine are of two sorts Some concerne the outward reuerence to be vsed in all the parts of Gods worship whether priuate or publike some peculiarly concerne the publike solemne worship of God 1. The humility that befits euery one euen the greatest person to shew when he hath to do with God See this in Dauids speech to Michol 2. Sam. 6. 20. 22. when he danced before the Arke she scoffed at him he answers it was before the Lord and adds I will be more vile and I shall lose no honour by it It is no disparagement for the greatest to debase and humble himselfe to the very dust before the Lord nay we can neuer be humbled enough Behold now saith Abraham Gen. 18. 27. I haue taken vpon me to speake vnto the Lord which am but dust and ashes and indeed who are we euen the best of vs that we should presume to speake vnto God or to appeare before him It becomes all men to cast downe their crownes before him as the 24. Elders did Reu. 4. 10. Yea the holy Angels Esay 6. 2. couer their faces in his presence No seruice we can doe is pleasing to him vnlesse it proceed from an heart humbled in the sense of his high Maiesty and our owne vilenesse Psal. 2. 11. Serue the Lord with feare Mic. 6. 6. Wherewith shall I come before the Lord and bow my selfe before the high God Eccl. 5. 1. Be not rash with thy mouth neither let thine heart be hasty to vtter a matter before God for God is in the heauens and thou in the earth c. 2. Our bodies are the Lords as well as our soules and therefore he will be serued with the body also They are his by right of Creation Redemption Sanctification This Reason the Apostle giues yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods 1. Cor. 6. 20. 3. That the humility and reuerent gesture of the body may helpe to humble and worke reuerence in the heart Our hearts are profane and stand in need of all good outward helpes to stirre vp deuotion in them That is a chiefe reason why it was vsed both by Daniell 6. 10. and Christ Luke 22. 41. euen in secret prayer and if they needed to doe so how much more doe wee 4. To professe and testifie the humility of the heart and reuerence of the soule Therefore is this put for the whole profession of our homage and obedience to God Vnto me euery knee shall bow Esay 45. 23. Because in matter of Gods seruice hypocrites are wont to pretend they haue as good hearts as the best the Lord is wont also to call so oft for the seruice of the body Let not sinne reigne in your mortall body Rom. 6. 12. and present your body as a liuing sacrifice holy acceptable vnto God Rom. 12. 1. and glorifie God in your body 1. Cor. 6. 20. The reasons of that outward reuerence that is to be vsed specially in the publike and solemne worship of God are three 1. The presence of Gods people There is a reuerence due from the greatest Prince to the meanest of Gods seruants his brother must not seeme vile vnto him no not then when
buttery or a seller or ale-house in drinking of healths they can neuer be seene to kneele in the House of God in prayer to him I know what men pretend for this if the person to whose health they drinke be such as to whom in the ciuill custome of our country the knee is due it cannot be say they vnlawfull and vnfit in drinking to their health to kneele downe But how wittie soeuer these men be to excuse their sinne it is certaine this vse was first taken vp in scorne and contempt of prayer And therefore it is not to be maruelled if they that haue thus abused their knee in doing homage to the diuell be so void of grace as neuer to bow their knee to the honour and seruice of God But let them that vse so oft to drinke healths vpon their knees consider what they will answer to the Lord for so great prophanenesse 3. The third and last sort of them that I told you are to be charged with this sinne of not shewing due reuerence to Gods worship when they are present at it are they that though they will come sometimes to the House of God specially if they haue the example of their betters to draw them vnto it yet carry themselues so as if they did study to shew that they despise our assemblies and the worship we doe to God in them As many Papists that are present when we giue thankes to God in our meales will by some outward behauiour witnesse their dislike so do these men being in heart either Papists or Atheists which is worse carry themselues in our publike assemblies By prating and laughing and playing the parts of iesters and prophane fooles they do purposely both hinder themselues and all that are neere vnto them from profiting by any thing that is taught yea indeauour all they can to make the Word and seruice of God ridiculous and contemptible vnto others Surely the sinne of these men is exceeding great before the Lord. Our Sauiour calls these despisers and scorners of holy things dogs Matth. 7. 6. When the Holy Ghost would shew that Nimrod was an oppressor in high contempt of God he calls him A mighty hunter before the Lord. Gen. 10. 9. And surely these that dare be thus prophane euen in the place of Gods speciall presence before the Lord may well be said to be prophane in the highest degree prophane in high contempt to God himselfe It were to bee wished such men would keepe themselues away from Gods Sanctuary or that we had such porters to keepe them away as they had vnder the law 2. Chron. 23. 19. For they doe enough to bring Gods vengeance on vs all by their sinne But to conclude I will say to these men though I hope there be none such here and if there were I haue small hope to doe them good as the Apostle doth 1. Cor. 10. 22. Doe you prouoke the Lord vnto anger are you greater then he Ier. 7. 19. Doe they prouoke me to anger saith the Lord doe they not prouoke themselues to the confusion of their owne faces Didst thou neuer feele the terrour of the Lord Did the feare of his glorious power and maiesty neuer strike thine heart and make it to tremble How hast thou beene affected in the thunder and lightning this last summer If thou hast let this restraine thee from this prophanenesse and teach thee to adore and doe him reuerence specially in his Sanctuary See how this reason is vrged by the Prophet Psal. 29. when he had exhorted the greatest verse 2. to giue vnto the Lord the glory due vnto his name which they could neuer do vnlesse they did worship and adore him in his glorious Sanctuary he speakes much vers 3. 9. as an effectuall reason to moue them to it of the glory and greatnesse and power of God that appeares in the thunder and lightning and vers 9. concludes his speech in it thus and in his temple doth euery one speake of his glory as if he should say in his temple his glory appeares much more then in that and the greatnesse and glory of God that appeares in that makes men giue the more glory to God in his Sanctuary and shew the more reuerence in it Lecture the thirtieth October 24. 1609. IT remaineth now that we come to the question it selfe which this woman propoundeth to our Sauiour wherein that we may the better receiue our instruction from it these three things are to bee obserued 1. That perceiuing him to be a Prophet and one that could tell secrets she sought not to know her fortune as we say how long shee should liue how many more husbands she should haue or how many children what manner of ones they would prooue or such like matters which if shee would haue yeelded to that curiosity that is in vs all by nature she would haue questioned with him about but being effectually touched in conscience by the Spirit of God with remorse for her sin and desire of saluation she seekes onely to be instructed by him in a chiefe ground of Religion and case of conscience 2. Though she were but a woman and a Samaritan and an harlot yet did she take notice of a maine controuersie that was betweene the Iewes and Samaritans about the right way to saluation and true manner of seruing God yea she was acquainted also with the chiefe reason that the Samaritans alledged for themselues 3. She satisfieth not her conscience in the long custome of all her neighbours and antiquity of their Religion neither feares the imputation of lightnesse and inconstancie amongst her neighbours but calls in question the Religion which her selfe and all her ancestors had profeâ—…ed and earnestly desires to be resolued by Christ whether it were the true Religion or no. And from this example thus considered we haue this Doctrine to learne for our instruction that Euery Christian euen women are bound to seeke to be resolued and setled in the knowledge of the true Religion of God Before I come to the proofe of this two things are to be premised for the right vnderstanding of the Doctrine 1. I doe not say that euery one is bound to studie the controuersies so as to be able to answer an aduersary For this is a speciall gift required of the Minister to be able to conuince the Aduersary Tit. 1. 9. And to stop his mouth verse 11. Yea it may doe hurt to a weake Christian to busie himselfe much with controuersies to reade the books of aduersaries to the truth or conferre with them Rom. 14. 1. Him that is weake in the faith receiue but not for controuersies in disputation 2. I say not that there is the like measure of knowledge required of euery Christian. For 1. Of vs that liue in these dayes in which the light is so cleerely reuealed in which besides the Ministry of the Word there are bookes of all sorts written more knowledge is required thâ—…n was of our
forefathers 2. Of such as liue vnder better meanes of instruction more is required then of such as liue vnder a dumb and ignorant Ministry The Apostle sharpely reprooues the Hebrewes Chap. 5 12. for that whereas considering the time they liued in and meanes they had inioyed they ought to haue beene teachers yet had need to be taught their first principles and tells them Heb. 6. 1. 3. That vnlesse they were carefull to grow forward to perfection they were in great danger to fall into the vnpardonable sinne 3. Of such as haue more leisure and fewer distractions through worldly businesse God requires a greater measure of knowledge then of others That which the Apostle speakes of vnmarried persons holds good proportion with Gentlemen and others that by reason of their estates are freed from that toyle in worldly businesse that others haue 1. Cor. 7. 32. The vnmarryed careth for the things of the Lord how hee may please the Lord verse 33. He that is marryed careth for the things of the world 4. Of such as God hath giuen best naturall parts best wits and best memories vnto he requireth more knowledge then of others For that speech of Christ is generall To whomsoeuer much is giuen of him shall bee much required Luk. 12. 48. Yet remaines the Doctrine true that euery Christian of what sexe and condition soeuer is bound to seeke to be resolued and setled in the knowledge of the true Religion of God Obserue the confirmation of this Doctrine in three seuerall points 1. Euery one is bound to seeke the knowledge of the truth 1. Tim. 2. 4. God would haue all men all sorts to bee saued but how and to come to the knowledge of the truth Though the Lord be infinite in mercy yet they can haue no comfort in his mercy that haue no knowledge Esay 27. 11. It is a people of no vnderstanding therefore he that hath made them shall haue no compassion of them and he that formed them shall haue no mercy on them Say a man lead an honest and vertuous life that will not serue his turne without knowledge 2. Pet. 1. 5. Ioyne to your vertue knowledge Say a man hath a good meaning and be deuout and carefull to please God this will doe him no good without knowledge Rom. 10. 2. The Iewes had the zeale of God but it was not according to knowledge and therefore for all their zeale the wrath of God came on them to the vtmost 1. Thess. 2. 16. 2. No man is to content himselfe with some smattring or small measure of knowledge but euery one is bound to seeke for certainety and to haue a sound iudgement and setled resolution in the matters of his Religion Rom. 14. 5. Let euery man be fully perswaded in his mind that he may be able to say as Rom. 14. 14. I know and am perswaded through the Lord Iesus And Paul's prayer to God for the Colossians was and if he desired it for them they were bound to desire it for themselues that they might know the mysteries of Religion in all riches of the full assurance of vnderstanding Coloss. 2. 2. and verse 7. requireth that they would seeke to be rooted and established in the faith And Peter reports of all the faithfull he wrote to that they had knowledge and were stablished in the present truth 2. Pet. 1. 12. And 2. Pet. 3. 17. Beware least yee fall from your owne stedfastnesse verse 18. but grow in grace and in the knowledge of our Lord. And Paul tells the Colossians Chap. 1. 22 23. That Christ will present them holy and vnblameable vnto God if they continue in the faith grounded and setled and bee not mooued away from the hope of the Gospell Though it be not required of euery Christian to be able to answer euery thing that is obiected yet should hee be propositi tenax so sure of that truth which he hath learned out of Gods Word that nothing that is obiected by any aduersary may draw him from it 1. Cor. 2. 15. Hee that is spirituall discerneth all things and he is iudged of no man Insomuch as though the learnedst man in the world yea an Angell from heauen should obiect against it yet he would not yeeld to him Gal. 1. 8. 9. In this respect the faithfull man is compared to a tree that growes by the riuers of water and is well rooted But the hypocrite to the chaffe Psal. 1. 3 4. 3. Euery one that hath meanes is bound so farre forth to take notice of the controuersies of Religion as may serue for the setling of his owne heart in the truth 1. Cor. 14. 20. Brethren bee not children in vnderstanding but of a ripe age Phil. 1. 9 10. And this I pray that your loue may abound yet more and more in knowledge and in all iudgement and verse 11. that you may allow those things that are best that you may bee pure and without offence vntill the day of Christ. It is the commandement of God to his people Ier. 6. 16. that they would stand in the waies and behold and aske for the old way which is the good way When a man seeth there are diuerse waies and broad ones too 't is not good to goe on carelessely but he should stand still and consider and behold which is the likelier way and aske of such as can direct him It would be a good confirmation to a Christian that hath meanes to direct him to compare the Doctrine of Papists with ours and the weake grounds they haue to build vpon 1. Our Religion is our chiefe inheritance Psal. 119. 111. and our glory Psal. 4. 2. Euery one seekes certaintie in his inheritance if he see any hole in his lease or euidence he will giue no rest to himselfe nor spare cost till he haue made it sure 2. It is necessary to the saluation of euery man that he professe the true Religion and be a member of the true Church For out of the true Church and Religion no man can finde assurance of saluation and comfort See the necessity of this profession Rom. 10. 10. With the mouth man confesseth to saluation Isay 44. 5. One shall say I am the Lords another shall bee called by the name of Iacob another shall subscribe with his hand to the Lord and sirname himselfe by the name of Israel Marke how the profession of the true Religion yea the very hope of saluation and ioyning to the true Church goe together So Noah desiring the saluation of Iaphets posteritie prayes that God would perswade Iaphet to dwell in the tents of Sem Gen. 9. 27. And 2. Chron. 11. 16. All such as set their hearts to seeke God came to Ierusalem So it is said God added to the Church such as should be saued Acts 2. 47. And it was Dauids comfort and glory that he was the sonne of Gods handmaid Psal. 116. 16. As if he should not else haue beene Gods seruant Therefore the true Religion
and Church is called oft the Kingdome of heauen Matth. 13. 44. 47. And that promise that is made Esay 33. 24. the people that dwell there shall haue their sinnes forgiuen though it be to be vnderstood of the Church Catholique as it is in our Creed and not of any particular visible Church Yet may it thus farre forth be applied to the Church visible as that a man may say boldly none can ordinarily attaine to saluation that is not a member of the true visible Church Now there is but one true Church and Religion there may be in matters of lesse moment sundry differences in the true Church as betweene vs and the Lutherans and Brownists and among our selues but these make vs not seuerall Churches because in the fundamentall points of Religion the knowledge whereof is absolutely necessary to saluation and the profession whereof maketh a true Christian we all agree It is a damnable conceit of some that a man may be saued in any Religion There is but one faith Ephes. 4. 5. one way to life and one gate Matth. 7. 13. Gods promise is to all his Elect that he will giue them one heart and one way Ier. 32. 39. It stands men therefore vpon to enquire diligently which is the onely true Church which is the onely true Religion 3. Such as are not well grounded in Religion and carefull to attaine to certainty and resolution in it are in continuall danger to be seduced and to fall from their profession either on the right hand or on the left The Apostle giues the reason why hee desired the Colossians might attaine to all riches of the full assurance of vnderstanding least any should beguile them Col. 2. 24. That that is halting is easily turned out of the way and therefore it is necessary to goe steddily and strongly in the right way Heb. 12. 13. They that are children in vnderstanding and wauering will bee easily carried away with euery wind of vaine doctrine Ephes. 4. 14. Whom did the seducers in old time preuaile with 2. Tim. 3. 6 7. With simple women that were euer learning and neuer able to come to the knowledge of the truth And 2. Pet. 2. 14. With vnstable soules And no maruell For though we are wont to wonder at the absurdities of euery contrary Religion and thinke a simple man may easily be able to answer whatsoeuer they can say And the confidence we haue in our selues this way is a chiefe cause why we doe not more carefully seeke to ground our selues in the knowledge of the truth yet it is certaine that the grossest aduersaries of the truth are able to vse such reasons and perswasions as haue in them great probability and shew of truth The Apostle saith of the Seducers of his time that they had Coloss. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ephes. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notable veine in perswading a great deale of cunning euen such as cheaters and coggers at dice doe vse much craft to beguile and circumuent them that they deale with 4. No man can be saued vnlesse hee bee willing to suffer for his Religion yea euen to die for it If any man will come after mee saith our Sauiour Luke 9. 23. let him deny himselfe and take vp his Crosse daily and follow mee And Luke 14. 26. If any man come to mee and hate not his owne life that is bee not willing to part with it for my sake hee cannot bee my Disciple And Reuel 3. 10. Be thou faithfull vnto death and I will giue thee the crowne of life And who can doe that but he that is well grounded and certaine of the truth of his Religion No man can haue peace in his conscience nor comfort in the euill day in the houre of death or time of great affliction that is vncertaine in his Religion 5. A good conscience that giues a man assurance that he is in the state of grace in the right way to life will yeeld a man vnspeakeable comfort at all times when a man is sure that God accepteth his worke then may he well say to himselfe Goe eate thy bread with ioy and drinke thy wine with a cheerefull heart Eccl. 9. 7. Yea in the time of greatest affliction such a one may haue much comfort On the other side how can he haue comfort in that day that is vnresolued when he shall consider that he must either goe to heauen or hell and that there is but one way to heauen and that he is vncertaine whether he be in that one way or no how can he chuse but be in extreame perplexity As the man that trauells in a tempestuous weather ready to be benighted and knowes not the way and is sure that if he misse the right way he shall fall into the hands of theeues or other certaine perill of his life must needs be in extreame feare and anguish of heart so it is in this case Say such an one doe vse to pray and doe good workes all this can yeeld him no comfort He that doubteth saith the Apostle Rom. 14. 23. is condemned if he eate because he doth it not of faith and whatsoeuer is not of faith is sinne Euen the doubts that the faithfull feele in themselues though they be not quite void of faith and certainty cause much discomfort to them as it appeares by the teares that that poore man shed 〈◊〉 â—…is vnbeliefe Mar. 9. 24. and by that sadnesse and sorrow of heart which â—…e two Disciples of Emaus felt in themselues when they doubted whether Christ were the true Messiah Luke 24. 17. How much more such as haue no faith no certainty at all mixed with them Therefore the Lord bids them that would find rest to their soules vse all meanes to finde out the good way and walke in it Ier. 6 16. And the Apostle giues this for one reason why he did so much desire that the Colossians might attaine to all riches of the assurance of vnderstanding that their hearts might bee comforted Col. 2. 2. 2. The example of the Papists Though this haue beene a maine principall in their Religion that ignorance is the mother of deuotion yet now euen women among them grow perfect and ready in the grounds of their Religion and are able to giue a reason of that they hold and to teach their children also And what shame is that for vs 1. For exhortation to diligence in the vse of all meanes whereby we may grow to certaintie in our Religion 1. We must liue vnder and frequent an ordinary Ministry For that is ordained for this end that we may be no longer as children tossed to and fro with euery wind of doctrine Ephes. 4. 14. And ye heare of few seduced either by Papists or Brownists that did enioy an ordinary and setled Ministry 2. We must giue our selues to reading of good bookes specially of the Scriptures for they are able to make vs wise
to saluation 2. Timothy 3. 15. 3. We must vse in our doubts to conferre and mooue questions to such as are able to resolue vs the Priests lippes should keepe knowledge so the people should seeke the law at his mouth Malachy 2. 7. And Cornelius was directed to send for Peter and to seeke resolution in all his doubts from him Acts 10. 5. 32. 4. Because the Lord onely is the teacher that can resolue and perswade our hearts wee must giue our selues much to humble and faithfull prayer so did Dauid Psalme 119. 18. open thou mine eyes c. so did the Spouse of Christ when she found her selfe in danger to be seduced Cant. 1. 7. and Cornelius being in doubt and perplexity this day sought by fasting and prayer to receiue direction and resolution from God Acts 10. 30. 2. For reproofe 1. Of them that willingly remaine vnsetled in Religion vpon this pretence that by reason of the many differences in Religion they find in the world and the great shew of reason each side hath and the fowle faults that they discerne in men of all Religions they see great cause to doubt them all and small hope to attaine to any certainety and therefore they will serue God and not trouble themselues to enquire whether side hath the truth For the Elect and such as haue grace and good hearts shall be able to attaine to certaintie though there were neuer so great differences and occasions of doubting Of the Elect it is said Matth. 24. 24. That it is not possible for them to be deceiued and Iohn 10. 4 5. That Christs sheepe know his voice and will follow him and a stranger they will not follow because they know not his voice and of the godly and such as vse the meanes of grace and knowledge with a good heart it is said that the Light shall shine vpon their wayes Iob 22. 28. That God will instruct and teach them in the way that they should goe and guide them with his eye Psalme 32. 8. That the secret of the Lord is reuealed to them that feare him and his couenant to giue them vnderstanding Psalme 25. 14. That their eares shall heare a word behind them saying this is the way walke ye in it Esay 30. 21. That they shall know of that doctrine which is taught them whether it bee of God or whether their teacher speake of himselfe Iohn 7. 17. That they haue an vnction from the holy one and know all things Iohn 2. 20. Such shall vnderstand the Scripture and grow vnto certaintie For the testimonie of the Lord is sure and maketh wise the simple Psal. 19. 7. It is able to giue subtiltie to the simple and to the child knowledge and discretion Pro. 1. 4. So that all such as resolue that they will remaine neuters and seeke for no certaintie giue euidence against themselues that they belong not to Gods election nor haue any grace in them 2. Them that are ignorant and vtterly vnacquainted with matters of Religion that thinke and speake of these things carelesly or as of things that nothing concerne them Such are the most euen of those that haue best leisure and best wits and memories to them that may be applyed which is in Hosea 8. 12. I haue written to them the great things of my Law but they are counted as a strange thing But how well soeuer these persons iudge of themselues the Holy Ghost pronounceth them to be plaine Atheists and contemners of God as you shall see Iob 21. 14 15. they do in deed and heart say vnto God depart from vs that say we desire not the knowledge of thy waies yea such doe say in their hearts what is the Almighty that wee should serue him and what profit should we haue if we pray vnto him 3. Such as though they approoue of the truth wish well to them that professe it and professe it themselues yet doe they it vpon no other grounds then this that the state and place we liue in doe professe it or vpon this that such and such good men teach and hold it Whereas we should not receiue our Religion vpon any mans credit but labour to see the grounds of it with our owne eyes The people of God are not drawne to a resolution in Religion by company or compulsion but vpon their free choice They examine it Matth. 13. 44. Acts 17. 11. And see good reason and ground for it and thereupon aduisedly and voluntarily choose it Psalme 119. 30. I haue chosen the way of truth and thy iudgements haue I laid before me So as they are able to say Wee beleeue and know Iohn 6. 69. We should be able to giue a reason of that we hold in Religion 1. Pet. 3. 15. And it is noted for the propertie of the vnsound hearted hearer Mar. 4. 6. That hâ—…e receiueth with gladnesse immediately what he heares without euer examining it before The faith and Religion most men haue is rather suckt in with their mothers milke then receiued by the instruction of their teachers They hold it because it is commonly beleeued not because it is certainely true It is not chosen by them vpon their owne iudgement but taken in vpon common credit Lecture the one and thirtieth Nouember 7. 1609. THe last day we heard what the question was that troubled the mind of this Woman and wherein she did desire to be resolued by our Sauiour namely concerning the true Church and Religion of God which I told you was the second part of this Text followeth now the third and last part of it namely the reason that mooued her to doubt of this matter and to be perplexed in her mind about this question and that was this On the one side her Fathers had worshipped God in Mount Gerizim and that made her thinke that that was the best place to serue God in and on the other side Christ whom she knew to be a Prophet and all others that were of his Religion said that in Ierusalem was the place where men ought to worship and that made her doubt shee had serued God amisse all this while Where we haue to obserue that the Samaritans made the example and custome and authority of their forefathers the rule and warrant of their Religion and that was that that deceiued them And from thence we learne this Doctrine That it is not safe but dangerous in matters of Religion to ascribe too much to antiquity and to the example and custome of our forefathers But before I confirme this Doctrine least any should thinke we make no account of antiquitie or of the example and authority of our forefathers foure things shall be premised for the right vnderstanding of this doctrine concerning the account that is to be made in matters of Religion 1. Of antiquity 2. Of our forefathers 3. Of our naturall parents and ancestours 4. Of the customes of the places wherein we liue 1. There is an antiquity which is a
1. 20. And this is then much more true of the clearer light he giueth men by his Word Ioh. 15. 22. If I had not come and spoken to them then they should not haue had sin but now haue they no cloke for their sin Let euery man say thus to his own heart it is the Lords doing that thou art borne in these dayes of light that thy lot is fallen into such a place where thou hast good meanes of knowledge that thou hast attained to knowledge aboue many others if thou profit not hereby and be not wonne vnto God certainely God hath determined to glorifie himselfe in thy condemnation more then in a thousand others that he hath not done so much for The second Reason is in respect of the Elect that God may vse this knowledge they haue as a preparatiue and helpe to their conuersion in the day of their visitation True it is that the naturall man hath nothing in him whereby he is able to prepare himselfe to his conuersion Yea he is ready to become the worse as we haue heard for this knowledge he hath of the truth But if he be the Lords Elect one whom he hath determined to call this shall be his aduantage and he shall haue cause to praise God for it that he hath liued in Gods Church and among Gods people where he hath heard somewhat of Religion and seene some profession of it that he hath had some knowledge in the grounds and principles of the truth yea if he haue but liued vnder an ignorant Ministry where he hath heard the Word read onely though that cannot conuert him nor any are to rest in it yet that small light he may get by it shall be an aduantage to him So was it with this poore Woman The knowledge she had gotten by hearing Moses read and by liuing so neare the Iewes now the time of her visitation was come prooued an aduantage to her So that which the Iewes heard of Iohn concerning Christ though for the present they regarded it not but rather were offended at it in the day of their visitation prooued an aduantage to them Iohn did no miracle but all things that Iohn spake of this man were true and many belieued on him there Iohn 10. 41 42. So the Apostle saith that the elect Gentiles that had liued among the faithfull to heare them and see their good examples though they hated them for the present yet in the day of their visitation they should praise God and account this a great benefit 1. Pet. 2. 12. The Vse of this Doctrine is first for conuincing of them that mislike wee should deny the Church of Rome to be a true Church of Christ or teach that they that die in the faith thereof cannot be saued or inueigh with any bitternesse against Papists because say they they hold many truthes By this reason both the Samaritans of old and the Iewes and the Turkes now may bee held to be true Churches and in the state of saluation 2. To teach euery one of vs to seeke for knowledge which is the foundation of all other graces without it can no man ordinarily be saued God will haue all men to bee saued and to come to the knowledge of the truth 1. Tim. 2. 4. Though many misse of saluation that haue some knowledge yet there is much more hope of the worst man that hath knowledge of the truth then of the ciuillest man that is void of knowledge Of all the sorts of ground where the seed was cast that by the high way side was the worst Matth. 13. 9. Let Ministers therfore principally labour to ground their people by Catechising in the Principles of Religion because him in whom thou mayest discerne a competencie of knowledge in the fundamentall Principles of Religion thou mayest with comfort admit to the Sacrament if his life be not scandalously wicked though thou cannot otherwise discerne any fruit of the Spirit in him because that man hath in him as I may say the matter and seed of regeneration And this should incourage parents to traine vp their children in the instruction and information of the Lord for though 1 many so trained proue vngratious 2 little ones haue little sense of that they learne yet if they belong to God this will one day prooue an aduantage to them 3. To teach professours not to glory in that they haue some knowledge but to labour for that which is proper to the Elect. Three differences may bee obserued betwixt a Samaritans knowledge and a true Christians 1. She receiued Moses some parts of the truth but reiected the Prophets we desire to know the whole truth so farre forth as God shall giue vs meanes we refuse not to know any truth that God hath reuealed nor winke with our eyes nor content our selues with fragments but seeke to be informed in the whole body of Religion in the whole forme of Doctrine Rom 6. 17. Yea we seeke to grow and increase daily in knowledge 2. Pet. 3. 18. grow in grace and in the knowledge of the Lord. 2. She though she knew somewhat which she learned of Moses yet that that concerned specially her owne direction and practise she knew not Moses had plainely enough condemned all Idolatry Take yee therefore good heed to your selues for yee saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire least yee corrupt your selues and make you a grauen image the similitude of any figure Deut. 4. 15 16. which yet the Samaritans vsed We desire chiefly the knowledge of those points that are most necessary and profitable and most concerne our selues as all Iohn Baptists good hearers did as appeares by the direction craued of him Luke 3. 10. 12. 14. 3. Her knowledge had no power in her heart for shee liued in grosse whoredome notwithstanding it and therefore was no true knowledge of God of the sonnes of Ely it is said that because they were sons of Belial lewd men that they knew not the Lord 1. Sam. 2. 12. our knowledge reformeth and ruleth vs and that onely deserues the name of true knowledge the feare of the Lord that is wisedome and to depart from euill is vnderstanding Iohn 28. 28. Lecture the foure and fortieth March 6. 1609. IOHN IIII. XXV THe last day we heard that this Woman hearing our Sauiour speake of an alteration that should shortly be made in the manner of Gods worship was thereby put in mind of the Messias comming Concerning which she professeth two things 1. That she knew well he was comming his comming could not be far off 2. That when he should come he would tell them all things In the former we obserued the last day what knowledge of the truth there may be in an vnregenerate and wicked man It remaineth now that we proceed to that which she speaketh touching the office of Christ When hee is come saith she he will
better discerne if we looke into foure sorts which the Lord hath had most respect vnto this way and wherat the world hath taken great offence He hath oft had more respect 1. To men of meane condition for wealth wisedome and authority then to men of better degree and account 2. To young men then to the antient 3. To persons that haue beene infamous then to men that haue liued ciuilly and vnblameably 4. To women more then to men For the first For one man of degree and note in the world for birth wealth wisedome and authority the Lord hath beene wont to call many of the meaner and baser and simple sort This is plaine 1 Cor. 1. 26. And Mat. 11. 2â—… Thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And Iam. 2. 5. Hearken my beloued Brethren hath not God chosen the poore of this world that they should be rich in faith and heires c. And how naturall men haue stumbled at this you shall perceiue by that speech of the Pharisees haue any of the Rulers or of the Pharisees belieued on him but this people which knoweth not the Law are cursed Ioh. 7. 48 49. and by that speech of our Sauiour who when He had told Iohn's Disciples the poore receiue the Gospell adds presently blessed is he that shall not be offended in me Matth. 11. 5 6. 2. The like may be said of the second sort The Lord hath oft giuen more grace more zeale and faithfulnesse more piety and conscience of their waies to many young men then he hath to them of riper yeares For zeale where shall we finde among all the Kings such a one as young Iosiah 2. Chron. 34. 3. Or for faithfulnesse among all the Prophets such a one as young Samuel 1. Sam. 3. 20. Yea for wisedome and true discretion among all Iob's friends such a one as young Elihu was Iob 42. 7. And this also the world hath euer repined and stumbled at See an example of this corruption Matth. 21. 15 16. When they heard the children cry Hosanna they disdained and said hearest thou c. so that Christ was faine to make an Apology for them 3. For the third sort that I propounded The Lord hath oft had more respect this way vnto some that haue been formerly infamous in the world for their lewd life and hath vouchsafed more grace and zeale to such then he hath done to sundry that to the iudgement of men haue liued a ciuill and vnblameable life Christ bids himselfe to Zacheus house which we neuer reade he did to any other Luke 19. 5. After his Resurrection he appeareth first to Mary Magdalen out of whom he had cast seuen diuels Marke 16. 9. He honoured Paul that had beene a notorious persecuter and blasphemer with more abundance of gifts and successe in his labours then any of the Apostles beside 2. Co. 11. 23. And 1. Cor. 15. 10. Now this hath also euer beene a matter of great scandall to the naturall man when the Pharisees saw what respect our Sauiour shewed vnto Publicans they murmured saying this man receiueth sinners and eateth with them Luke 15. 2. And of the elder brother who was a type of the wicked and hypocriticall Iewes it is said Luke 15. 28. that when he heard that his father had receiued with such ioy his Prodigall sonne he was angry and would not goe in 4. For the fourth sort God hath oft reuealed himselfe further and giuen more grace more tendernesse of conscience more zeale more loue to him and his truth yea which is stranger more knowledge more resolution and courage more constancie in good duties vnto many women then vnto men Examples are infinite in this case I must make choice but of a few Exod. 38. 8. See the zeale of many women in the first establishing of Gods Religion vnder the Law 1. They vsed to flocke together vnto the Tabernacle 2. They were wont to come betimes and giue attendance at the doore of the Tabernacle 3. They were content to bestow the best things they had euen their looking glasses vpon Gods Sanctuary And of Samsons mother we reade that though her husband Manoah were a holy and good man yet Christ appeares to her rather then to her husband Iudges 13. 9. gaue her more knowledge faith and resolution then her husband yea makes her his instrument to confirme and comfort him verse 22 23. It is recorded that there was much more zeale in that noble woman the Shunamite mentioned 2. Kings 4. 8 9. then was in her husband and yet he a good man too It was she that tooke that care for the Prophets entertainement it was she that would needs go to the Prophet vpon a day that was neither Sabbath nor holy day which her husband thought much of verse 23. And in the New Testament it is worthy to be obserued 1. That Christ after his Resurrection shewed himselfe first to sundry women and made them his messengers to the Apostles Luke 24. 10. 2. That zeale and diligence that woman shewed in hearing the Word and all other parts of Gods seruice more then men They were women that are noted to haue beene the speciall followers of our Sauiour to heare him preach Luk. 8. 2. It was a woman that shewed such zeale to heare him that neglecting all other businesse sate at his feet to heare him and to whom our Sauiour gaue that testimony that she had chosen the good part which should not be taken away from her Luk. 10. 39. 42. They were women that were wont in Philippi euery Sabbath day to meet and pray together Acts 16. 13. 3. The kindnesse they shewed in Ministring to Christs necessities which is not reported of any man Luke 8. 3. 4. The constancie and courage that they shewed in following him and shewing their loue to him euen to his Crosse when the Apostles themselues fled for feare Luke 23. 27. and in their care to embalme his body after he was dead Luk. 23. 55 56. 24. 1. 5. The faith which was stronger in them then in any men we read of Mat. 15. 28. Luk. 24. 8 9 11. Now this respect that the Lord hath beene pleased to haue vnto women in this kinde how offensiue it is to the naturall man you may perceiue here by the disposition of the Disciples themselues which were more then naturall men and by common experience also For if women shall flocke to the Tabernacle of God and shew any zeale and diligence in frequenting his house if any Shunamite shall shew her selfe kinde in entertaining Gods Prophets or Susanna in ministring to their necessities what naturall man is there almost that will not be ready to slander and misconstrue this Yea to account it a most ridiculous thing and argument of the weakenesse and foolishnesse of our Religion The Reasons of this Doctrine are three whereof The first concerneth the Lord. The Reason why he vseth to passe by the more
saith he Matth. 11. 19. yea he was wont to take the benefit of Gods creatures not of such onely as serue for mans necessity but of such also as God hath giuen vs for our delight It was noted of him by his carping enemies that he was wont to drinke wine Luke 7. 34. And it is said of him twice that he suffered his feet to be annointed with very precious oyntment Luke 7. 38. and Iohn 12. 3. 5. neither refused he to goe to feasts when he was bidden no not vpon the Sabbath day Luke 14. 1. And for his Disciples we know there was offence taken at him because he did not teach them to fast Luke 5. 33. Why then doth he forbeare his meate at this time surely because he would not let slip a notable occasion and opportunity of winning soules to God which he knew was now to be offered vnto him Hee had another matter in hand which he calls his meat which he did as earnestly desire as any hungry man can desire meat and which he knew would delight refresh and comfort him as much as any meat can doe him that stands most in need of it and that was to winne and conuert soules vnto God Why but may some say he might haue eaten somewhat in the meane while in the space wherein the woman was going to fetch her neighbours and they in comming out of the City vnto him So that his eating of somewhat need haue beene no hinderance to that good worke he so much desired to do but a furtherance rather vnto it I answer it is true he might haue done so but his heart was so taken vp either in secret prayer to God for them or in meditation of that he was to teach them when they should come or with the ioyfull expectation of their comming and of the good he knew he should haue occasion to doe as it made him quite to forget all hunger and thirst Now that we may receiue our instruction from this notable example of our Sauiours zeale which is here set forth for our imitation let vs obserue these three points in it 1. That he is so carefull to take the occasion and opportunity that is here offered of inlarging his Fathers Kingdome that though he was hungry he neglects his meat for it 2. That he calls this his meate to doe the will of his Father in instructing and conuerting of men 3. That though he had time to eate without any hinderance vnto that worke yet the care he had of this businesse and ioy he conceiued in the expectation of the good hee was to doe made him forget his hunger And from hence this Doctrine will arise for our instruction That he that will be a true Disciple of Christ must be zealous in the Lords businesse zealous in seruing God and seeking to honour him It is not sufficient to a mans comfort that he hath professed the truth serued God in his calling done the duties God hath required of him vnlesse he haue done it with a zealous heart and earnest affection This is required of vs that would approoue our selues to God in preaching of his Word Apollos is commended for this Acts 18. 25. that being feruent in the spirit hee taught diligently the things of the Lord This is required in them that heare the Word Luke 24. 32. Did not our hearts burne within vs when hee opened to vs the Scriptures This is required of them that would pray with comfort Iames 5. 16. The effectuall feruent prayer of a righteous man auaileth much This is required in euery part of that seruice that we doe vnto God we must be Rom. 12. 11. Feruent in spirit seruing the Lord. Yea this is in generall required of vs in our whole profession and practise of Religion Tit. 2. 14 Christ gaue himselfe for vs to purifie to himselfe a peculiar people zealous of good workes Therefore it is noted to the praise of Iehosaphat that hee lift vp his heart to the waies of the Lord 2. Chron. 17. 6. And of Hezechia it is said that in all the workes he began for the seruice of the house of God to seeke his god hee did it with all his heart and prospered 2. Chron. 31. 31. And of Iosiah that he turned to the Lord with all his heart and with all his soule and with all his might 2. King 23. 25. They maintained and held out the profession and practise of Gods pure Religion with great zeale and earnestnesse of affection The Reasons and grounds of the Doctrine are principally three 1. Euery one that lookes to be saued by Christ must be a follower of Christ He that saith he abideth in him saith the Apostle 1. Iohn 2. 6. must himselfe walke also euen as he walked The best euidence that we can haue that we remaine in him is when we are conformed vnto his example and by his spirit made like vnto him 2. The Lord cannot abide such as serue him without zeale This is plaine by that speech of Christ to the Laodiceans Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold that is an Idolater or a worldling a man of no Religion as he doth of the Christian that is lukewarme 2. That he will spue such a one out of his mouth yea he threatneth the Church of Ephesus that because she had lost her first loue her zeale that once she had he would come against her shortly and remooue her candlesticke if she did not repent and amend this fault Reu. 2. 5. 3. The Spirit of God is said to be like vnto fire in all them that haue receiued it and from thence comes that speech quench not the spirit 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ are said to be baptized with the Holy Ghost and with fire Matth. 3. 11. and where fire is there must needes be some heate The Vse of this Doctrine is 1. To conuince a great error in iudgement that is common in the world We see this is held as a perfect definition of a good Protestant that he is a man found in iudgement and in the knowledge of the truth but not forward nor zealous either in the profession or practise of it yea it is counted the wisedome of a Christian and euen of a Minister too to be a moderate man in Religion not forward nor hot nor zealous in it Whereas we haue heard that such as are regenerate and haue Gods Spirit cannot be without this heate and zeale 2. That in Gods account neither Papist nor Turke is in so bad an estate in some respect as the Gospeller is that is void of zeale 3. That God hath threatned to depriue them of the Gospell that professe it without zealous loue vnto it 2. To exhort vs to examine our selues well whether there be any true zeale in vs yea or no that if we want it we may be humbled and seeke
reioyce together the Prophets shall not thinke their labour lost but though they conuerted few or none in comparison of that that you shall doe yet when they shall vnderstand what good you haue done in your Ministry and what helpe you shall haue receiued by their labours they shall be so far from enuying and murmuring at it that they shall reioyce in it exceedingly So that we see these words do offer to our consideration three principall points as the fountaines from which the Doctrine and Instruction must arise which we are to receiue from them First that the Prophets and Ministers vnder the Law were sowers they prepared and made men fit to receiue good by the ministry of the Apostles and the Apostles were reapers they conuerted and won more to God than the other did Secondly that the seruice and labour of the Apostles was in this respect far more easie and comfortable than the labour of the Prophets had been because by the Prophets Ministry the people of God were prepared to their hands and made ready to receiue and obey the truth Thirdly that the Prophets shall be no whit discontented at this when they shall vnderstand that the Apostles haue done much more good than themselues were able to do but shall reioyce in it rather This then is our first Doctrine that we are to learne in this place That the Ministry that the Church enioyeth now vnder the New Testament is in this respect more excellent than that which the Church had before Christs comming that this is more profitable and fruitfull and effectuall to winne soules vnto God than that was they were sowers and we are reapers For the proofe of this Doctrine which I haue deliuered and for the right vnderstanding of our Sauiours meaning in this place it shall be profitable for vs to consider first how the Prophets are heere said to haue beene sowers only secondly how the Apostles are called reapers For the first The Prophets are said to be sowers in three respects first they sowed the seede of the Gospell and the Apostles did reape nothing but that which the Prophets had sowne before They won the people to the profession of no other faith and religion but that only which the Prophets had taught no more doe we at this day This Paul plainely professeth Acts 26. 22. that he had taught no other thing than that which Moses and the Prophets had taught before Secondly the Prophets by that that they taught prepared the people and made them desirous and fit to receiue the Doctrine of the Apostles How could that be may you say seeing there was none of those to whom the Apostles preached that euer heard any of the Prophets Answ. I answer that by the writings of the Prophets they were thus prepared We read that at the time when our Sauiour came and when the Gospell was to be preached by him and his Apostles the people of God were maruellously prepared to receiue it So it is said of Simeon that he waited for the consolation of Israel Luke 2. 25. and Verse 30. it is said that Anna spake of Christ to all that looked for redemption in Ierusalem Yea as we heard Verse 25. of this Chapter not only the Iewes but euen the Samaritans also were thus prepared to receiue him they all both Iewes and Samaritans expected his comming at this time and the performance of those glorious promises that God made to the Church in him yea they euen waited and longed for it at this time thus were they prepared to receiue the Gospell All the regions round about were white euen to haruest And how were they thus prepared Surely by the writings of the Prophets So after we read that the thing that made them so ready to receiue and beleeue the Doctrine of the Apostles was this that they found it so consonant to that which they had read in the writings of the Prophets Acts 17. 11. 12. So that the Apostles could neuer haue done that good they did in their Ministry had they not beene helped by the labours and writings of the Prophets Thirdly the Prophets did no more but sowe the seede they reaped not they saw not the fruit of their owne labours Ob. How can this be Did not the Ministrie vnder the Law conuert soules also did it not reape and gather some corne into the Lords barne Answ. Yes surely for of the Ministrie of the Prophets it is said Ier. 23. 22. that such of them as stood in Gods counsell and declared his words to his people should turne them from their euill waies and from the wickednesse of their inuentions And of the Ministrie of Leui it is said Mal. 2. 6. that the law of truth was in his mouth and hee did turne many from iniquity But if we compare the fruit of that Ministry with the Ministrie of the Apostles with the Ministrie of the New Testament it was nothing They may be said to haue reaped nothing to haue gotten no corne at all yea they laboured not so much for themselues and the times they liued in as for vs and our times This is that our Sauiour heere speaketh to his Apostles Other men laboured and yee are entred into their labours And more plainely the Apostle Peter 1. Pet. 1. 12. It was reuealed to the Prophets that not vnto themselues but vnto vs they should minister This is plaine also Rom. 16. 25 26. the mystery which was kept secret since the world began is now made manifest and by the Scriptures of the Prophets according to the commandement of the euerlasting God made knowne vnto all nations We receiue more good by their labours than either the Church in their time or themselues did They are better vnderstood now than they were then And thus haue we seene how the Prophets are said to haue beene sowers The Ministers of the New Testament on the other side the Ministers whom Christ doth send are called reapers because they see much more fruit of their labours than the Prophets did This Ministrie is much more powerfull and effectuall to conuert soules than the Ministry of the Prophets was This is that that Christ saith heere I sent you to reape and Iohn 15. 16. I haue chosen and ordained you that you goe and bring forth fruit You shall neuer read that they preached in any place but they did good and won some to God there Yea the fruit and efficacie of their Ministrie was exceeding great insomuch as Peter at one Sermon conuerted more than either any of the Prophets or Iohn Baptist or Christ himselfe did in all their time Acts 2. 41. Neither was this efficacie and fruitfulnesse peculiar to the Ministry of the Apostles though they had it in greater measure than any other but this may also be truely said of all the Ministers of the New Testament That they are farre more fruitfull and profitable in their Ministry than the Prophets were For though Christ speaketh here to his Apostles onely
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
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
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