CVIII LECTVRES UPON THE FOVRTH OF IOHN PREACHED At ASHEY-DELAZOVCH in Leicester-shire By that Late Faithfull and Worthy Minister of Iesus Christ. ARTHVR HILDERSAM The second Edition corrected and much enlarged by the Author 2. Tim. 3. ver 16 17. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse That the man of God may be perfect thorowly furnished vnto euery good worke LONDON Printed by George Miller for Edward Brewster and are to be sold in Pauls Church-yard at the signe of the Bible MDCXXXII TO THE RIGHT HONORABLE HENRIE EARLE OF HVNTINGDON LORD HASTINGS HVNGERFORD BOTTREAVX MOLINS and MOYLES Lord Lieutenant of the Counties of LEICESTER and RVFLAND my very singular good LORD RIGHT HONOVRABLE THese Lectures which I haue for so many yeares kept by me and refused to let them see the light as iudging them both vnworthy in themselues to be brought into publike view and altogether needlesse also though they had beene much better in an age that doth so abound with all variety of excellent gifts both for preaching and writing I am now at length though the importunity of sundry that thinke better of them then my selfe could euer doe enforced to giue way that they may be published And this I haue done the more willingly that I might haue opportunity by this Dedication of them to giue publike testimony vnto the world of my duty and thankefulnesse vnto your Honour and vnto your Noble House vnto whom next vnder God I doe owe whatsoeuer poore abilities he hath beene pleased to giue vnto me for the seruice of his Church For as that noble Vncle of yours whom his wisedome and seruiceablenesse to his Prince and Country euen with the great neglect of his owne estate and family and specially his zealous care to promote the Gospell of Christ did make much more honourable then the noblenesse of this great birth could possibly doe did first maintaine me in the Vniuersity and after brought me to the exercise of my ministry in this place so haue I beene by the fauour and bounty of your noble Grandfather and of your Honour continued here now more then forty yeares And vnto your honour especially aboue all other men is thankes due for whatsoeuer benefit may redound to the Church by these Lectures because of that incouragement I did receiue from your Lordship in the preaching of them not only by your honourable beneficence in maintaining of me and confirming that vnto me which by the bounty of your noble Ancestors I did enioy but by that worthy example also you gaue vnto all my Auditory in your constant and diligent frequenting of them Which as you would neuer haue done if you had not liked them well or if you had heard any thing taught in them that did disagree with the Doctrine of our Church or that had any way tended vnto schisme or faction so haue you made me the more bold euen in this respect humbly to commend the patronage of them vnto your Honour Now the Lord of Lords who hath already made you truly honourable not by your Progenitors onely but by many noble endowments bestowed vpon your selfe and hath promised also to honour them that honour him continue and multiply all his graces and blessings vpon your Lordship and vpon your family to the increase of your present and euerlasting comfort through IESVS CHRIST So prayeth still Ashby-Delazouch Iune the first 16◅8 Your Honours to all duty and seruice euer most obliged ARTHVR HILDERSAM TO THE GODLY READER WHETHER MINISTER OR PRIVATE CHRISTIAN THis Booke which now at the length the good hand of God hath put into thy hand to reade deserueth a name in this kinde of writing to speake freely and at once what I truly iudge like one of the chiefe of Dauids Worthies not amongst the thirty but amongst the first three In reading most of the best Bookes extant the studious Reader is wont to select and transcribe the pith of such Notes as stand like Lights or Goades or Nailes in the body of the discourse and in the Spirit of the Writer But in this Booke to tell you what I find I find such variety of choice matter running throughout euery Veine of each discourse herein handled and carried along with such strength of sound and deepe Iudgement and with such Life and Power of an heauenly Spirit and withall expressed in such pithy and pregnant words of wisdome that I knew not what to select and what to omit vnlesse I should haue transcribed the whole Booke In the Authors manner of handling this Scripture Ministers shall obserue a double excellency i. e. An exemplary Patterne of Preaching in the euidence of the Spirit The euidence of the Spirit is shewen in discouering the hidden Treasures of the Graces of the Spirit partly breathing in the Scriptures which he either handleth of purpose or alledgeth occasionally partly flowing out of the abundance of the good treasure of his owne heart Both which manifested to the conscience of the Hearer do shine like a light in a darke place and do discouer both God to the Soule and the Soule in his owne feeling vnto God so that the Soule discerning the presence and Power of God is ready to cry out like Iacob Doubtlesse God is in this place this is no other but the Word of Life this is the gate of heauen Againe Ministers may further obserue in this Treatise an exemplary Patterne of reading and studying the Scriptures so as thereby to make a man of God perfect to euery worke of his Ministry For this Treatise euidenceth that this Author in reading the Scriptures hath so diligently pondered and searched out the true sence of the Holy Ghost and hath so wisely digested the knowledge and wisdome of the Scriptures to the clearing of euery Common-place and Doctrine of Religion that whether he speake to Explication or Application of any Text He fitly and fully amplifieth and presseth all from Scripture-grounds that you may at once both adore the perfection of God in the Scriptures making the Man of God perfect vnto euery good work and may also admire the dexterity and skill of a Scribe taught vnto the kingdome of God and bringing out of his treasure things both new and old When Schollers furnish themselues with store of other writers besides the Scriptures and being little conuersant in the Scriptures doe draw the Scriptures to the Authors whom they most affect and not their A◅thors to the Scriptures their Diuinity prooueth but Humanity and their Ministry speaketh to the braine but not to the conscience of the Hearer But he that diggeth all the Treasures of his knowledge and the grounds of Religion out of the Scriptures and maketh vse of other authors not for ostentatiō of himself nor for the ground of his faith nor for the principall ornament of his Ministry but for the better searching out of the deepe wisedome of the Scriptures such an
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
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
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.
belieued and receiued in religion vpon the credit and authority of any man 1â—…0 B. Baptisme It is both vnprofitable and hurtfull to the wicked 5. The whole congregation should continue together at the Administration of it 120. It should be administred in the publike assembly 12â—… Blessing The ecclesiasticall Blessing pronounced by the Minister is not to be neglected ibid. What behauiour is fittest for the people to vse then 126. Body Care is to be had euen of our body and of the body of our neighbour 256 257. The sin of them that by disorder ouer throw their health 258. God requires bodily seruice of vs as well as spirituall 189. 190. Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men 445. Brownists See Church Their sinne is great in separating from our Churches 1â—…7 C. Calling A man may be soundly religious and yet follow diligently his wordly Calling 238. Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies 2â—…0 Calling how far it may be neglected ibid. Calling to the Ministry Wherein the inward calling doth principally consist 261. Catechising It is a profitable and necessary duty of the Minister 205. Censures of the Church The neglect of them towards scandalous sinners is a great contempt done to Gods Worship 132 133. Ceremonies Difference in iudgement about Ceremonies should not alienate the affections of brethren 301. 303. 30â—… Ceremoniall Law See Worship It was a carnall Worship 184 185. It was abrogated at Christs Passion 188. The Ceremonies were shadowes and we haue haue in our Worship the substance of that that was signified by them 186. 188. Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie 197 198 Certainty in Religion The Elect and such as haue good hearts may attaine vnto it 140 212. 214. Meanes whereby we may attaine to it 140. Comfort for Gods people that complaine they want it 215. All men are bound to seeke for it 138. 141. They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word 332. The faithfull are certaine that the Scripture is the Word of God and that it is God himselfe that speaketh to them in his Word 349. Certainty of saluation All the faithfull are not in the same measure certaine of their saluation 333. They that haue the greatest certainty are not without al doubts distrusts 333. 348. 349. Nor feele this certainty at all times 336. They that haue most assurance must yet liue in feare 334. Yet may the faithfull in this life be certaine of their saluation 334. 341. All are bound to seeke for this certainty 341. 342. The meanes wherby it may be obtained 343 The notes wherby true assurance may be discerned from that which is counterfeit 345 Comfort to the faithfull that complaine they want it 215 216. Cheerefulnesse Required in all the duties of Gods seruice 263 It is a sin in the faithfull to be vncheerefull â—…0 They haue iust cause to be cheerefull and to serue God willingly notwithstanding their infirmities 265 266. 461. Chambering See Dalliance Children They should seeke to requite their parents loue 391. Christ. He is the greatest gift that euer God gaue to man 11. How far He was abased for our sakes 12. Why he is called Christ and Messiah 200. 202. The benefit and merit of his death belongs not to all men 329. Yet is it necessary that the benefit men receiued by him should be expressed in most generall tearmes 330. Poore sinners should go boldly to him in all their distresses 450. We should not rest contented with any blessing till we haue Christ 14. Notes to know whether Christ be ours 15. He did constantly vse prayer and other parts of Gods worship and why 163 164. He is in the ministry of the Word to be offred vnto all in a most generall manner 330. Church Papists giue more credit to it then to the Word 150. 348. We may not separate from a true Church that enioyes the Word and professeth the Doctrine of saluation for the corruptions that are in it 165 166. 384 385. Yet may we not communicate with a true Church in any corruption 167. Euery man is bound to ioyne himselfe vnto and to be a member of the true Church 138 The profession of the true Doctrine of Christ is the only proper and certaine note of the true Church 167. How farre forth the testimony of the Church helpes to bring vs to faith 348 349. Church-Assemblies They are a meanes of our protection safety from all dangers 382. The most publike and solemne Church-Assemblies are greatly to be esteemed and frequented 129. 153. The sin of such as neglect them 128. The greatest are hound to carry themselues reuerently in them 117. Circumcision What it signified 180. Comfort To be found in Christ in all our distresses 450 No worldly thing can yeeld comfort to the distressed in minde 44 45. The Spirit of grace and regeneration is able to doe it abundantly and nothing else 46. They that feare God haue cause to be comfortable and vpon what grounds 90. Fine rules of comfort for such as are afflicted in minde 346 347. See Prayer Commonnesse of sin Sin is neuer the lesse dangerous to a man be-because it is generall 74. 384. How to carry our selues in euill times when foule sins grow common generall 428 429 It should trouble vs and cause vs to looke for some common calamity ibid. Company Haunting bad company argues a bad heart 87 What they should doe that liue in euill times and places 429. Common-Wealth The true causes why God spares our land though sin abound in it 429. Conference Cautions for them that conferre and moue questions of Religion 499 500. Confession The properties required to true confession 85. No man is bound to acknowledge all his sins to a priest 102. He that is truly penitent will be ready to acknowledge his sin euen vnto men when he is charged with it 103. It is profitable and necessary to confesse some sins euen vnto men dangerous to hide them 103 104. Conscience A good Conscience will breed vnspeakeable peace and ioy 437. 438. And assurance of a mans saluation 343. Constancie Constancie in obedience a good signe 481. Contentment Grace breeds Contentment 3. Controuersies Euery Christian is not bound to study controuersies nor to meddle with them 136. Yet some are 137. Conuersion No man by nature can doe any thing to helpe forward his owne conuersion 20. It is a miraculous worke of God 29. They that are truly religious will be carefull to wâ—…nne others to God 224. 235. Who are most charged and haue most opportunity to do good this way 236. Note of a true Conuert 239. True Conuerts shew great respect reuerence vnto their Ministers 215. Conuersion of man depends on Gods free grace 250. Foure things required in them that would win others to God 236. Priuate Christians
should ioyne together in it as one man 122 123. Q. Questions disputing See Conference Neuer any prooued a good Scholler in any learning but he that had doubts would moue questions 322. How far forth it is lawfull to make question of or to reason against Gods Word or Workes 230 231. R. Reading We should exercise our selues in the reading of the Word 172. 291. Reason A great sin to examine Religion by carnall reason and to beleeue no more then we can see reason for 151. Reformation What properties are required in true reformation and leauing of sin 85. Regeneration Notes to try it by 5. Religion There is but one true way to saluation 139. It is the strength of a state 429. 279. Religious duties Great force in a conscionable vse of them to keepe a man from vncleannesse and other sins 93. And to breed in a man a confortable assurance of his saluation 343. Repentance There is more required to it then most men dreame 84 85. Late repentance is dangerous 442. Sins repented of though neuer so many and hainous will make vs neuer the lesse acceptable to God 95. No man hath an vpright heart that forsakes not all knowne sins 470. Notes to try our sincerity in leauing of sin 471 Repentance 470. Repentance of regenerate and naturall men distinguished 471. Reproofe The Minister must plainely and particularly reprooue sin 63. Great wisdome is required in reproouing sin 63 Motiues to perswade Ministers to faithfulnesse in this 66. How they may make their reproofe effectuall 66. He that hath grace will take reproofe well loue him the better that deales faithfully with him this way 106. 112 113. Three things that keepe men from accepting it and preseruatines against them 106. Though mens lewdnesse may restraine vs from reprouing them in priuate yet may it not their Minister from publike reproofe 294 295. Men disdaine to be reprooued by such as are no better then themselues and foure remedies against that corruption 364 365. 369 370 Fret not against the publike reproofe of thy sin in the ministry of the word 108. 373. 374. A common sin it is and dangerous not to endure reproofe 109. Reuerence Though outward reuerence be not sufficient yet can we performe no duty of Gods worship well especially in publique without some signification of reuerence euen in the outward gesture of our body 115. 120. Reasons for bodily reuerence in all parts of Gods worship 116. Rules for it 119 120. 125. More reuerence should be shewed at the hearing of the Word read then preached 126. We can performe no seruice to God well without feare and reuerence 115. S. Sacraments Our Sacraements are more cleere and effectuall then those vnder the law â—…0 In the administration of them we should make vse of our eye and behold what is done 127. Sacrifices What they and their manner of offering them did signifie 189. Samaritans The Papists resemble them much 36. Scripture The vndoubted certainty of euery thing that is written therein 249. It is much more full and perfect now then it was vnder the Law 207. To humble and honest hearts they are not obscure 349. 212. What are the causes why they are obscure 213 Pretense of their obscurity will not excuse the neglect of reading them 173. Scriptures ought to bee the rule of tryall for what is taught 174. Secret sins The Lord can discerne and is priuy to our most secret sins 69. Sin is neuer the lesse dangerous to a man because it is cunningly and closely committed 75. Securitie The false ground on which ignorant wicked men secure themselues 76. 429. Generall secâ—…rity is a signe of generall calamitie approching 42â—… Seducers They are cunning and who are most in danger to take hurt by them 138. Seruants They should loue their Masters and desire and seeke their comfort 492. Sundry other duties they owe but this is the roote of all 493. Cautions limiting their duty 495. Three things wherby they should shew their loue to their Masters 495. Seueritie Required in the Magistrates and all Christi ans in the discountenancing punishing of whoredome and other sins 78. Sicknesse See Delay Signes It is not simply vnlawfull to desire signes for the confirming of our faith 404. Signes of iudgement approaching 428 429. Silence From good words not alwaies vnlawfull 293 Sin Great is the necessity of an effectuall knowledge of sin 6â—… 65. The sins of the elect how hainous soeuer shal not hinder their saluation but tend to their good 95. Dangerous to hide our sins and that is done foure waies 104. It will bring Gods curse vpon the house and place where it is committed 158. It is a most loathsome thing and defiles a man 4. Sathan drawes men to sin through some error of their mind and by deceiuing them 73. Of sinning against the Meanes see Meanes It will certainely bring sorrow 438 452. Sinceritie The Lord makes great reckoning of the vprightnesse of the heart 465. Necessary to examine whether our hearts be vpright 53 54. 481. Notes to try that by 53. â—…9 471. 473. 476 480 The Lord delights in the weakest seruices that are done in spirit and truth 192 193. 465. He that hath an vpright heart may know he hath it 239. We should labour by diligent examination to find whether our hearts be vpright 465 466. Sorrow Properties required in the sorrow for sin 85. Extremity if it will disable vs from praying and profiting by the Word 433. Moderate is very profitable necessary 4â—…3 We must striue against that that is excessiue and immoderate 43â—… Foure remedies against such 436. There is great difference between that of the regenerate that of the carnall man 437. Sin will bring sorrow and great sins great sorrâ—…wes 438. Soule All mens chiefe care should bee for their soules 450. Speech To speake wickedly is a greater degree of sin then to thinke ill 228. Filthy speech a great sin 87. So is the delight to heare it 88. Spirit The spirit of God in whomsoeuer it dwels is like vnto water in foure respects 3. Why God is called a spirit 196. By the testimonie of the spirit the faithfull are assured of their saluation and hee that hath it may know he hath it 339. The Lord requires delights in the seruice of the spirit see Worship Superiors Disdaine not to be admonished or reproued by thy inferior 107. Superstition Papists are many waies grossely superstitious 156 157 Supper of the Lord. It should bee administred in the publike assembly 122. T. Talke see Speech Tractablenesse A good signe of election to receiue the truth with all readinesse 312 313. Affliction opens the eare and makes men tractable 397. We should pray for a tractable heart foure notes to trie it by 423. The danger of such as cannot be perswaded of many truths though they bee neuer so cleerely taught and confirmed to them 424 425. This hypocrisie is in all by nature that they scorne to be taught
Gods Word Yet because many are of that mind I will in few words endeauour to shew them the danger of this ignorance 1. He that wanteth the knowledge of Gods Word can neither haue true patience nor comfort nor hope in any affliction Rom. 15. 4. Through patience and comfort of the Scripture men come to true hope Experience teacheth this that all ignorant men like to Foelix Act. 24. 25. are apt to tremble when once the conscience is awakened at the very thought of death and iudgement That made Dauid say Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law As if he should say it is a great happinesse for a man that is in affliction to haue vnderstanding and to be instructed by the Lord in the knowledge of his Word 2. He that wanteth the knowledge of Gods Word is still in the power and dominion of Sathan as is plaine by that speech of Christ vnto Paul Act. 26. 18. I send thee saith he to turne them from darknesse to light and from the power of Satan vnto God In which respect also Satan is called Eph. 6. 12. the Ruler of the darknesse of this world Satan leadeth such whither he will 2. Tim. 2. 25. 26. And as the Prouerbe is the blind swalloweth many a flie so certainly such swallow many a great sin without any scruple or remorse for it 3. He that wanteth the knowledge of Gods Word can neuer go to heauen but must needs perish eternally God brings all to heauen by knowledge he wil haue all men to be saued saith the Apostle 1. Tim. 2. 4. and to come vnto the knowledge of the truth God hath said none that want knowledge shall come there My people perish for want of knowledge saith the Lord Hos. 4. 6. Yea God hath sworne it They haue not knowne my wayes saith the Lord Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest But because men haue many figge-leaues to couer their shame in this point and many conceits whereby they blesse themselues against all that may be said against them for their ignorance I will shew you how the Holy Ghost in the Word driues them by all their shifts and thrusts them out of their starting holes 1. One blesseth himselfe in this that though he haue no Scripture-learning yet he is iust in all his dealings with men and leadeth as honest and vnblameable a life as the best Yea but the Scripture saith thou must ioyne to thy vertue knowledge or it is nothing worth 2. Pet. 1. 5. 2. Another in this that he hath more then so he hath not onely ciuill honesty to commend him to men but he vseth also to pray and shew deuotion toward God yea but the Scripture saith thy prayer can doe thee no good while thou art void of the desire of knowledge it is but the sacrifice of fooles Eccl 5. 1. Pro. 28. 9. He that turneth away his eare from hearing the law euen his prayer shall be abominable 3. Another in this that he thanks God he hath a good mind a good meaning and intent to please God as good and as vpright an heart toward God as the best but the Scripture saith the man that wants knowledge cannot haue a good mind nor a good meaning Pro. 19. 2. Without knowledge the mind is not good The Scripture teacheth vs that vprightnesse of heart and knowledge are inseparable there can be no vprightnesse of heart where there is no knowledge their good meanings and intentions will not bring any to heauen The true Religion and way to heauen is called the way of vnderstanding Pro. 96. 4. Another blesseth himselfe in this that yet this is his comfort that Christ died for sinners and he trusts to be saued by Christ though he care not for the meanes of knowledge he saith with them 1. Cor. 1. 12. I am neither of Paul nor Apollo nor Cephas I depend not on nor care for any Ministery I am of Christ. But the Scripture saith that no man can say that he is in Christ till he haue knowledge Ioh. 12. 46. I am come a light into the world that whosoeuer belieueth in me should not abide in darknesse No man can be iustified by Christ or obtaine any benefit by him that is void of knowledge By his knowledge shall my righteous seruant iustifie many saith the Lord Esa. 53. 11. 5. Another ignorant man comforteth himselfe in this that yet God is mercifull and he trusteth to be saued through Gods mercy But the Scripture saith none shall haue benefit by Gods mercy that is void of knowledge Oh continue thy louing kindnesse to them that know thee saith Dauid Psal. 36. 10. Esa. 27. 11. It is a people of no vnderstanding therefore he that made them will not haue mercy on them 6. Another in this that he hopes God will not looke that he should haue this knowledge of the Scripture for he through his education and age is vnlearned and simple and vnable to learne But the Scripture saith He that is skilfull and wise enough in the things of this life and can vnderstand and beare away other things as ballads and foolish songs and yet is too weakeheaded to conceiue in any measure of the Word of God shall neuer be excused by his simplicity before God He that is wise to do euill but to do good hath no knowledge as the Lord complaineth Ier. 4. 22. Yea how simple soeuer thou art if thou hadst the feare of God and an honest heart thou mightest attaine to the knowledge of the Word for in this very point the Scripture hath an excellency aboue all other learning Pro. 1. 4. Psal. 119. 130. It giues vnderstanding to the simple If this beso how miserable is the state of the most of the people in all places of the land Surely such as if we had the same mind in vs that was in Christ it would make our bowels to yearne within vs as his did Mat. 9. 36. For first they are extremely ignorant and it may be said of them as Acts 17. 23. They worship an vnknowne God they worship the true God ignorantly Examine them and aske whether they know themselues to be sinners they will answer in generall it may be all men are sinners But try them in particular and you shall find that they know not what sinne is they know not any commandement which they haue broken Ask them whether they be assured that they shall be saued their answer will be no none can be sure but they hope well Aske them how they hope to be saued some will answer by their good deeds others by Gods mercy Tell them that God is iust as well as mercifull and aske them how they hope to haue his iustice satisfied their answer will be they cannot tell they are not learned Aske them what Christ is their answer will be a man I trow if
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
of the kingdome of heauen and power to bind and loose was committed to them all as was to him to them all he said as my father hath sent mee so send I you And when he had said this he breathed vpon them and saith vnto them receiue yee the Holy Ghost Whosoeuer sins c. Ioh. 20. 21. 22. 23. He in respect of his Ministry is called a rocke vpon which Christ saith hee would build his Church Matth. 16. 18. so are all the Apostles the wall of the City the new Ierusalem had twelue foundations and in them the names of the twelue Apostles of the Lambe Reu. 21. 14. Yea Peter was so farre from exercising any such supremacy ouer the rest of the Apostles that writing to the ordinary Pastours and Elders of the Church hee makes himselfe equall to them and calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 5. 1. and makes the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to Christ himselfe 1. Pet. 5. 4. 2. Though Peter had had such authority as the Pope exerciseth and exercised it himselfe yet followeth it not that the Pope hath the like For they can neuer proue that Peter left the authority that he had to the Bishops of Rome or that they are his successors Marke the proofe of our second argument 1. They can neuer proue by the Scripture that Peter was euer at Rome Say they haue Ecclesiasticall history to proue it we say that for a point of religion so fundamentall it is necessary they should haue euident Scripture also 2. Their Ecclesiasticall history for Peters being and continuance at Rome viz. that he should come thither in the twenty seuenth yeare of Claudius and tarry there twenty fiue years is expresly contradicted by the Scriptures For 1. He was at Ierusalem three yeares after Pauls conuersion Gal. 1. 18. and foureteene yeares after that Gal. 2. 1. 2. When Paul sends salutations to the Church of Rome he makes no mention of Peter Rom. 16. 3. If Peter had beene at Rome when Paul was in trouble there Paul would neuer haue written as he did Col. 4. 11. These onely are my work-fellowes to the Kingdome of God which are found to my consolation 2. Tim. 4. 16. At my first answering no man assisted me If Peter had been then there would not he haue beene a comfort to him would not he haue assisted him in his troubles 4. Though it were euident that Peter had beene at Rome and continued there twenty fiue yeares yet could he not be Bishop of Rome For 1. The office of a Bishop or Pastour is an office distinct from the office of an Apostle and inferiour also vnto it Eph. 4. 11. 2. Peter was specially appointed to be the Apostle of the Circumcision Gal. 2. 7. And the Iewes in this time that they pretend Peter should be Bishop of Rome were banished from Rome Acts 18. 2. 2. The second errour in this plea is this that they say the Doctors of the Church are their fathers that they are for them and against vs as the Samaritans said Iacob was their father But for our selues we may say in this point 1. We despise not the Fathers but reuerence them highly for their learning and piety 2. We esteeme them good helpes for the vnderstanding of the Scriptures 3. We study them and alleadge them also in our writings 4. There is scarce any matter of moment in religion which we cannot anouch from some or more of them On the other side the Papists do not giue vnto the Fathers that honour they pretend to do For 1. In many points they renounce their authority 2. They preferre Aquinas before the most or all of them 3. They match with the ancient Fathers sundry bastard and counterfeit fathers 4. They haue foisted into their writings parts of tracts and whole treatises that were neuer theirs 5. They haue by thir Indices expurgatorij cunningly altered or razed and quite put out many of their sentences and bookes and that with strange impudency though they haue knowne well that we haue many printed and written copies to controll them by Of these Indices they haue made fiue already as neuer satisfied with the correcting of the Fathers Neither do they in these Indices correct alter or raze the prefaces marginall notes collections and obseruations made out of the Fathers onely as some pretend but the very texts of the Fathers also All this our learned men haue made euident to the world in sundry bookes 3. The third errour in this plea of the Papists is this that as the Samaritan here thought it was not possible that God should do for any more then he did for Iacob Christ could giue no better a water then Iacob did Christ was not so great as Iacob so they think none can see any thing in Religion now which the Fathers did not see yea they oppose the iudgement and authority of the Fathers against Christ himselfe and the manifest testimony of his Word Whereas though it were granted that there are many things in popery that were receiued from the Fathers and in ours which the Fathers receiued not yet may that which they hold be erroneous and euill and that which we hold sound and good for all that For 1. Nothing in religion is to be receiued vpon the authority of the Fathers vnlesse it haue warrant from the Scriptures They are not to be admitted as Law-giuers and Authors of opinions in religion but as Interpreters of the Scriptures they are not Iudges of the Scriptures but are to be examined and iudged by them This we proue 1. By plaine testimonie of the Scriptures There is no Law-giuer saith the Apostle Iam. 4. 12. And our Sauiour forbids vs Mat. 23. 9 10. to acknowledge any for a father or master with such absolute dependance vpon him but his heauenly Father and himselfe onely 2. Themselues acknowledge the perfection of the holy Scriptures 3. Themselues doe disclaime this absolute authority and hold that they ought not to be further receiued then they bring warrant for that they teach from the holy Scriptures 4. The Fathers themselues do differ one from another and from themselues also 5. They were subiect to errour Euery man is a lyar saith the Apostle Rom. 3. 4. that i he is subiect vnto errour he may be deceiued himselfe and he may also deceiue others And indeed the Fathers did mistake in many things and erred yea and that very grossely as the Papists themselues do confesse also 6. There is no certainty euen of the most legitimate bookes of the best Fathers for heretiques haue gelded and corrupted them and foisted into them their owne errours 2. Though they were holy and learned men yet it may well be that the Lord hath reuealed that to his seruants now which they saw not for the Lord hath oft done so Dauid had more vnderstanding then his teachers had Psal. 119. 99. and the Disciples of Christ saw many truths which many of the
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
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
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
haue an eye to and watch our hearts well they will be rouing And as this is needfull in all our prayers so especially in prescript and set formes of prayer which we haue oft accustomed our selues vnto 2. To set our selues as in Gods presence and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare Serue the Lord with feare Psal. 2. 11. in thy feare will I worship toward thine holy temple Psal. 5. 7. The second sort of hypocrites that do not worship God in spirit and truth are they that vse Gods worship or any part of it as a matter of ceremony and formality onely and neuer seeke in it the edification of the spirit and conscience 1. That Preacher is but an hypocrite that seeketh not so to preach as his preaching may haue power in the hearts of his hearers I will know not the speach of them that are puffed vp but the power For the kingdome of God is not in word but in power 1. Cor. 4. 19 20. And he maketh this a note of an able Minister of the Gospell when he is the Minister of the spirit 2. Cor. 3. 6. It is that we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers The seale of mine Apostleship are yee in the Lord yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry 1. Cor. 9. 2. 3. We had therefore need not onely to preach but to teach such Doctrine as is profitable and which particularly concerneth and is of vse to those we teach this was Pauls direction to Titus to teach and stand vpon those things in his Ministry that were good and profitable vnto men Tit. 3. 8. neither onely to teach but to vse application also Preach the Word reproue or conuince rebuke exhort 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites who so they haue a forme of Gods seruice neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry for what power feele they in it Such also are they as heare good Preachers and praise them but neuer examine what profit they receiue in their conscience by them When you praise a good Preacher whose Ministry you frequent with your tongue your life and vnreformed course doth disgrace him Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry in whose hearts the spirit of God hath written that of their Ministers commendation as may be read of all men 2. Cor. 3. 2. 3. The third sort of hypocrites that worship not God in spirit and truth are they that will be deuout in the exercises of Religion and zealous in profession Make a shew of godlinesse but deny the power of it 2. Tim. 3. 5. True Religion where it is receiued will command the heart and the whole man Let a man professe what he will if his heart and life be not reformed he is an hypocrite and whatsoeuer worship he doth to God is but a false worship We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 9. 31. yea the very seruice he doth to God doth but increase Gods wrath against him either amend thy life or giue ouer seruing of God THE THREE AND FORTIETH LECTVRE ON FEBRVARY XXVII MDCIX IOH. IIII. XXV XXVI The Woman saith vnto him I know that Messiah commeth which is called Christ when hee is come hee will tell vs all things Iesus saith vnto her I that speake vnto thee am he THese words containe the conclusion of that conference that was betweene our Sauiour and the Woman of Samaria In the interpretation of the words for the helpe of your memory these fiue questions are distinctly to be opened and resolued Whom meaneth shee here by Messias seeing it is plaine shee vseth this word as the proper name of some person I answer it is euident by the words following that she meaneth the same person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world was described and made knowne to them both by his natures specially his humane nature I will put enmity betweene thy seed and her seed it shall bruise thy head Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and by those offices he should exercise and whereby he should procure the saluation of his people viz. 1. His Propheticall office I will raise them vp a Prophet from among their brethren like vnto thee Deut. 18. 18. His Priesthood He shall be a Priest vpon his throne Zach. 6. 13. His Kingly office Reioyce greatly O daughter of Zion shout O daughter of Ierusalem behold thy King commeth vnto thee Zach. 9. 9. and by the place where he should be borne But thou Bethlehem Ephratah though thou be little among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel whose goings forth haue beene from old from euerlasting Mic. 5. 2. So had he three proper names in the Old Testament giuen him 1. One in respect of his two natures hypostatically vnited in one person Esay 7. 14. He shall call his name Immanuel 2. Another in respect of the obscure place of his education Zach. 6. 12. Behold the man whose name is the Branch 3. A third in respect of his office Dan. 9. 25. Messiah the Prince Now of all the names whereby our Sauiour was described in the Old Testament this name was the most famous among the Iewes When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue he asked them where Messias should be borne Matth. 2. 4. For though the Euangelist writing in Greeke vse the word Christ in that place yet it is certaine that he in his language vsed the word Messiah So Iohn 1. 41. We haue found the Messias saith Andrew to his brother Simon Now this Hebrew name Messiah and the Greeke name Christ doe in our language signifie the annointed one and we shall finde it was giuen to sundry others in the holy Scripture for the Kings of Gods people were called the Lords annointed 2. Sam. 19. 21. and so were the Priests Leu. 10. 7. and so were the Prophets Psal. 105. 15. Because euery one of these were by the ceremony of annointing as by a Sacramentall signe assured from the Lord that he would inwardly annoint them that is endue them with such graces of his holy spirit as whereby they might be enabled to discharge those offices that he called them vnto yet was this name of Messiah Christ the annointed of the Lord made a proper name onely vnto our blessed Sauiour 1. Because all those Kings
his owne worke according to that to euery one that hath shall be giuen and he shall haue abundance Mat. 25. 29. And that speech of the Apostle Phil. 1. 6. Being confident of this very thing that he which hath begun a good worke in you wil performe it vntill the day of Iesus Christ. 3. The respect God hath to his owne glory which he knowes he shall receiue thereby according to that Psalme 50. 15. I will deliuer thee and thou shalt glorifie me This serâ—…es 1. To answer them be they Papists or carnall Protestants that are wont to complaine so much of the difficultie and obscurity of the Scriptures they say it is not possible for a man by reading or learning the Word to grow vnto any certainety in Religion The Scriptures say they are very obscure and there is great difference euen amongst learned men about the interpretation and meaning of them Therefore say the Papists 1. It is the safest way to depend vpon the Church for the interpretation of the Scriptures 2. And to receiue only that in the matters of our Faith and Religion which the Church teacheth Therefore say they 3. It is not fit that common people should meddle with the Scriptures but it is meet they should content themselues to beleeue as the Church beleeueth Therefore also saith the carnall Protestant it is to no purpose to trouble our selues with the reading of the Scriptures or to busie our heads about matters of Religion it is sufficient to know God is mercifull and to beleeue Christ died for sinners and there 's an end Before we giue â—…ull answer to these men three things are to be granted 1. That the Scriptures and matters of faith and Religion set downe in them are indeed obscure and hidden from most men No man by his owne wit and learning shall euer be able to attaine to a sound and comfortable vnderstanding and a full perswasion in these things therefore Paul saith 1. Cor 2 7. We speake the wisedome of God in a mysterie euen the hidden wisedome verse 8. Which none of the Princes of the world hath knowne and verse 14. The naturall man receiueth not the things that are of the Spirit of God for they are foolishnesse to him neither can he know them because they are spiritually discerned Therefore is the true Religion of God called a hidden treasure Matth. 13. 44. Many things there be that hide this treasure from most men 1. The obscurity of the Scripture 2. The differences and dissentions that are amongst learned men about it 3. The scandalous life of such as professe it 4. The great disgrace that it is in with the world These and such like things are so many meanes whereby this treasure is hidden from most men 2. There be some things obscure in the Scripture to the best of Gods seruant For that which Peter said of Pauls Epistles 2. Pet. 3. 16. may much more be said of the whole volume The best learned of Gods seruants may well professe they vnderstand not all things you know who it was that said we know but in part 1. Cor. 13. 9. 3. The true Church and Ministry thereof is a necessary helpe ordained of God to bring his people to the true vnderstanding of his Word neither doth God ordinarily instruct his people but by this meanes for so said the Eunuch Acts 8. 31. How can I vnderstand except some man doe guide me But yet for answer vnto these men these three things we must know 1. The cause why the Scripture is so difficult and this treasure is hidden from most men is not in the Scripture it selfe but in the blind and corrupt heart of man To the carnall man it is darke he cannot vnderstand it no more then the blinde man can see the light of the Sunne when it shines most bright But to the man whose eyes God hath opened whose heart God hath prepared the Scriptures are very plaine All those points the knowledge whereof is necessary to saluation are plainely set downe in them so as the simplest man that commeth to the reading of them with an honest heart may clearely vnderstand them that that is more darkely set downe in one place is clearely set downe in another This is that that Dauid speakes Psal. 119. 130. The entrance into thy Word sheweth light and giueth vnderstanding vnto the simple And Prouerbs 8. 9. They are all plaine to him that vnderstandeth and straight to him that would finde knowledge 2. There is no man that with an humble and honest heart desires to know God but God will giue him a good teacher God hath that care of them whose hearts he hath thus prepared that he will prouide his ordinance for them This you may see in the example of the Eunuch Acts 8. 26. 29. and of Cornelius Acts 10. 20. and of the Macedonians Acts 16. 9 10. And this I dare confidently say that the people that want a good Teacher whatsoeuer their Patron be how bad soeuer the times be if they had good hearts and could vnfainedly desire to be instructed God would send them better meanes The Lord of the haruest is neither so carelesse nor so poore or meane a person that he should suffer any of his corne to be lost for want of labourers to inne it 3. There is no man that with an humble and honest heart desires to know God but God will in his hearing and reading clearely reueale himselfe make himselfe and his will clearely knowne vnto him so farre forth as it shall be necessary and good for him The Spirit that indited the Scripture will interpret them to such and resolue them in the true meaning of it Iohn 6. 45. It is written in the Prophets and they shall be all taught of God And Matth. 5. 8. Blessed are the pure in heart for they shall see God Yea so certainely and cleerely will he reueale his will to such as that though the whole Church should if that were possible iudge otherwise it should not mooue him He that is spirituall iudgeth all things yet hee himselfe is iudged of no man 1. Cor. 2. 15. If the faithfull Martyrs euen simple men and women had not beene thus taught of God and thus clearely and certainely resolued in the truth could they haue suffered such things as they did with such constancie and cheerefulnesse This reason the Apostle giues for this constancie in suffering 2. Tim. 1. 12. For which cause I also suffer these things Neuerthelesse I am not ashamed for I know whom I haue beleeued and am perswaded that he is able to keep that which I haue committed vnto him against that day How chance you differ then so much among your selues Caluinists from Lutherans and Puritans from Protestants We deny not but Gods owne people may be ignorant in some parts of his truth God hath not promised to any the perfect knowledge of euery thing that is reuealed in his Word but in fundamentall
points God hath promised to giue by his spirit cleere direction to all such as truely feare him and with an honest heart doe earnestly desire it And in such points we doe all agree Euery Schismatique and Heretique will pretend for themselues that they haue the spirit and that they are thus taught of God Doth it follow that none haue it because that there bee very many that pretend to haue it that haue it not Shall Gods promise bee therefore false and fulfilled to none because there be very many to whom it was neuer made that doe falsly challenge an interest and right vnto it 2. The spirit and the interpretation that it giues of any place that is any way difficult or obscure is to be cleerely discerned by this if it be consonant to the Scriptures in other places that are more plaine Esay 8. 20. To the law anâ—…â—…o the Testimony if they speake not according to this word it is because there is no light in them Application 1. When therefore thou goest to reade or heare labour to bring with thee an humble and honest heart fearing God 1. Pet. 2 1 2. Laying aside all malice and all guile c. As new borne babes desire the sincere milke of the word that yee may grow thereby 2. If thou canst learne nothing grow to no certainety in thy Religion though thou reade and heare much and doe thy endeauour to serue the Lord in all things yet the Lord hath not made himselfe knowne vnto thee examine and finde out the true and iust cause lay the fault where it is vpon the badnesse of thine owne heart and vpon nothing else 2. The second Vse is to shew how necessarie it is that euery Preacher should be a sanctified and godly man for they of all men had neede to be taught of God Now the Lord as we haue heard vseth not to reueale his secrets to any but to those that feare him with all their hearts A man of a proud and prophane heart and of a dissolute life say he be the greatest Doctour the most learned and eloquent man that liues yet can he not indeed be a sound and good Diuine He cannot himselfe haue any sound and comfortable vnderstanding in the matters of saluation neither can any of Gods people haue any sure or sound hope to receiue resolution from him in the doubts and perplexities of their consciences Therefore see how God commends this Ministry of godly men Malachie 2. 5 6. I gaue him my feare and hee feared mee and was afraid before my name The Law of truth was in his mouth and iniquitie was not found in his lippes hee walked with mee in peace and equitie and did turne many from their iniquities And so is the Ministrie of Barnabas commended vnto vs likewise Acts 11. 24. Hee was a good man full of the Holy Ghost and of faith Application 1. This should therefore be our chiefe studie to haue good and sanctified hearts this is the onely way to make vs good Diuines 2. Tim. 2. 15. stand to shew thy selfe approued vnto God 2. And for you that are Gods people when you heare the credit and learning of any Diuine spoken of to discredit any truth of God that you haue learned as the manner hath alwaies beene haue any of the Rulers or of the Pharisees beleeued him Ioh. 7. 48 marke what manner of men they be true it is That though an Angell from heauen teach any other Gospell then that wee receiued we should account him accursed Gal. 1. 8. But if they be proud and pompous men if worldly and couetous if licentious and dissolute if vtterly voide of all care to reforme themselues and their families know you that it is a very vnlikely thing that these men should be of any great iudgement in matters of God and his Religion This rule the Apostle giues I beseech you brethren marke them which cause diuisions and offences for they that are such serue not the Lord Iesus Christ but their owne belly Rom. 16. 17 18. And it is madnesse for Christians to be mooued much with the credit and authority of such men 3. The third Vse is for the comfort of such as vnfainedly feare God and desire nothing more then to know his will that they might obey it Many such are oft in great doubts and perplexities and complaine that they cannot bee certaine of their saluation the Lord Iesus their Sauiour doth not shew himselfe to them they cannot profit by that they heare or reade they are discouraged from reading because they profit so little by it To such I say in the Name of the Lord Doest thou vnfainedly feare and serue God Wouldest thou doe nothing that might offend him â—…hast thou no griefe to this that thou canst not serue and please God as thou wouldest Then 1. Certainely though he hide himselfe from thee for a time before it be long he will reueale himselfe to thee and he will shew thee his saluation he will giue thee that certainety as thou shalt be able to die with comfort for Psal. 145. 19. Hee will fulfill the desire of them that feare him hee also will heare their cry and will saue them 2. In the meane time comfort thy selfe in the consideration of these two points 1. That this very desire that is in thee is an vnfallible fruit of grace nourish it and make much of it so long as thou canst finde this be sure thou art in the state of grace for if there be first a willing mind it is accepted according to that that a man hath and not according to that hee hath not 2. Cor. 8. 12. 2. That the Lord with-holds from thee this certainety and continueth thee in these doubts to humble thee and to prepare thee better for the receiuing of his grace THE SIXE AND FORTIETH LECTVRE ON MARCH XX. MDCIX IOH. IIII. XXVII And vpon this came his Disciples and maruelled that hee talked with the Woman yet no man said what seekest thou or why talkest thou with her THe last day we finished the conference that was betweene our Sauiour and the Woman of Samaria In these words the Euangelist reporteth how and by what occasion this conference was broken of By this time that our Sauiour had so plainely made himselfe knowne to her to be the Messiah and not before the Disciples were come backe vnto Christ from the towne Sychar whither they had gone to buy meate as verse 8. and vpon their comming whether it were from the bashfulnesse and modestie of the Woman that was not willing in the presence of so many men to haue any further speech or whether it came from the reuerence that she bare to Christ that shee would not now trouble him any longer seeing meate was brought for him to go to dinner or whether it proceeded from the desire she had to make hast to call her neighbours but vpon the comming of the Disciples the conference brake off not
against me that might disproue my vprightnesse of heart and faithfulnesse in my Ministry which is the maine thing I haue to reioyce and glory in 5. Be earnest with God in prayer that he would make thy Ministry fruitfull Paul bowed his knees vnto God for the Ephesians Ephes. 3. 14. for it is he onely must giue vs grace to teach profitably wee are not sufficient of our selues to thinke any thing as of our selues to meditate of any good thing but our sufficiency is of God 2. Cor. 3. 5. and our people grace to heare profitably he teacheth them to profit Esay 48. 17. We should importune the Lord in that manner as Rachel did Iacob Gen. 30. 1. giue me children or else I die 6. Enquire for fruit and deale with thy people in priuate to see how they profit by thy labours so did our Sauiour with his hearers Matth. 13. 51. haue yee vnderstood all these things And the Apostle did not onely teach publikely but from house to house Act. 20. 20. Heb. 13. 17. Thou must watch ouer their soules This Doctrine serueth also for the Vse of all Gods people 1. It teacheth vs how great profit we may make of reading the Scriptures Though God haue not appointed that to be the meane to worke faith and regeneration yet doth it notably prepare and make men fit to receiue good by hearing We haue heard the Apostles could neuer haue done that good by preaching if the people had not beene prepared by reading of the Prophets our Sauiour therefore commands his hearers to search the Scriptures and to acquaint themselues well with them Iohn 5. 39. One chiefe cause you profit so little by your hearing is for that you exercise not your selues in the reading of the Scripture If parents would traine vp their children in the principles of Religion and in reading of the Word at home while they be young it would be a great aduantage to them for their profiting by preaching But alas we might as well alledge to any of you a sentence out of Bernard or Augustine as out of the holy Scripture for you cannot tell whether we alledge it right or no so vnacquainted you are with it God hath written vnto you for your vse the great things of his law but they are accounted by you as a strange thing that belongs not vnto you as the Lord complained of the Iewes Hos. 8. 12. But if he onely be an happy man that can delight in the law of the Lord Psal. 1. 2. then are you doubtlesse in a wretched case that take no delight in it at all neuer read it no not on the Lords day You count it a tedious thing to keepe the Sabbath you know not how to spend it without gaming c. because you take no delight in the reading of the Scripture The Lord enioyned the King to reade the Word all the daies of his life and giueth this for the reason that he may learne to feare the Lord and that his heart be not lifted vp aboue his breathren Deut. 17. 19 20. What maruaile then if great men grow proud and tyrannous oppressours and if both great men and meane be so voide of Gods feare so prophane as they are seeing they reade the Scriptures so seldome and negligently as they doe 2. Learne by this Doctrine to iudge of the best kinde of preaching He that reapeth most fruit vnto God winneth most soules is the most able Minister of the New Testament That kinde of preaching whereby the people of God profit most in knowledge and sanctification is the best kinde of preaching not that whereby carnall men are most delighted or which feedeth the humour of a naturall man and tickleth the eare but which best edifieth the conscience Let no man say he is vnlearned that teacheth profitably and hath wonne many vnto God for hee that winneth soules is wise Pro. 11. 30. when God hath allowed of a man and commended him and set his seale on his ministry as on these he hath done 1. Cor. 9. 2. who art thou that darest dispraise or despise or disgrace him Gods people should not allow best of him that praiseth himselfe that is that by his manner of preaching declareth euidently he seeketh his own praise more than the profit of the people but of him whom the Lord praiseth by working with him in blessing his labours 2. Cor. 10. 18. As Paul saith he would iudge of the Ministers in Corinth so should all Gods people learne to iudge of Ministers 1. Cor. 4. â—…9 â—…0 I will know not the speech of them that are puffed vp but the power for the Kingdome of God is not in word but in power To this case our Prouerbe may well be applyed Shew me not the meate but shew me the man Compare the hearers of these learned and eloquent Teachers whom thou so much admirest with these who preach plainely and whom thou despisest for that cause see whether haue most knowledge and grace and so thou shalt be able to iudge whether is the best Teacher 3. To teach vs that the state of wicked and ignorant persons is far more dangerous and damnable now than it was vnder the Law first because this is a time of farre greater light than that was this is the condemnation that light is come into the world Iohn 3. 19. secondly greater grace is offered now than then yea receiued also by such as liue vnder an ordinary and able ministry of the Gospell the Apostle Peter speakes euen of some hypocrites that they had escaped the pollution of the world through the knowledge of Christ by the Gospell they were brought to a great reformation 2. Pet. 2. 20. Hitherto belong those fearefull sentences if euery transgression and disobedience to the law receiued a iust recompence of reward How shall we escape if wee neglect so great saluation c. Heb. 2. 2 3. And againe it is impossible for those who were once enlightned c. Heb. 6. 4 8. declaring in many words the fearefull state of them that haue not onely enioyed great meanes of grace but also receiued some common beginnings of grace by them and yet prooue naught afterward And so doth he likewise Heb. 10. 28 31. shew how it is farre more dangerous for them to sinne vnder the Gospell then it was vnder the Law Consider therefore how God vnder the Law hated and punished ignorance it is a people of no vnderstanding therefore hee that made them will not haue mercy vpon them Esay 27. 11. the breach of the Sabbath if yee will not hearken vnto mee to hallow the Sabbath day I will kindle a fire in the gates of Ierusalem and it shall deuoure the palaces thereof and it shall not bee quenched Ier. 17. 27. Adultery It is a fire that consumeth to destruction and would roote out all mine increase Iob 31. 12. Swearing the booke of Gods curse shall fly vpon euery one that sweareth to cut him off Zech. 5. 2 3.
Lord. 2. Such as not only like and commend and maintaine Preachers but heare them also ordinarily yet neuer make any vse of their gifts in priuate neuer moue any questions to them nor seek to be directed and informed by them in the will of God concerning any their particular and priuate occasions The will of God is that the Minister should be resident and dwell vpon his charge He is called a watchman to the house of Israel Ezek. 3. 17. The Priests had therefore their lodgings appointed them neare the house of God 1. Chro. 9. 27. for this cause among others that the people if they had any doubts to propound to them and occasion to enquire the will of God of them might know where to finde them But our Ministers may be non resident well enough all the weeke long for any vse the people will make of them this way vnlesse it be to baptize a childe or bury a corpse or visit one that is sicke they can spare him well enough And for visiting the sick if he be such a one as vseth to deale plainely and will not suffer them to passe to hell in a dead sleep he shall not be oft troubled that way and when he commeth what vse make they of him Surely they vse to propound no doubts to be resolued in but only to haue him pray and speake some comfortable words to them they send for him Of Dauid we reade that he kept alwaies a Prophet about him euen when his state was but meane and poore yet had he the Prophet Gâ—…d with him 1. SaÌ„ 22. 5. And why To be directed by him in the will of God in all his occasions as we may see as it appeares by his consulting with Nathan 2. Sam. 7. 2. yea it may seeme by that which we read 1. King 1. 27. that he was neuer wont to vndertake or resolue vpon any matter of great moment till he had first consulted with the Prophet and enquired what the will of God was in that case And now adaies also many keep good Prophets about them but what vse make they of them Surely little more than they might do of a dumb Minister yea they count it a disgrace to make a Prophet of their counsaile in any thing Let a Minister be with them neuer so oft at their Tables neuer so long in their houses they will make no vse of his gifts seek no direction from him in any case of conscience Let a Lawyer be with them they will make vse of his knowledge let a Physitian be with them they will moue some questions to him concerning his art only the Diuine is the man they can make no vse of And what is the reason of this is it because they are full of knowledge they know as much as we can teach them Indeed conceitednesse is a great cause But alas there be many maine points in Religion that they are very ignorant in What is then the chiefe cause Surely men haue no care to please God and to know his will if they had they could not but haue many doubts when this care was wrought in Iohns hearers they came to him after this manner what shall we do and what shall we do Luk. 3. 10. 12. 14. And there is no man that hath a care to know Gods will but he shall haue many doubts There was neuer any proued a good schollar in any learning but he that had doubts and would moue questions Neither is there any man that hath a true care to please God but he hath many occasions in his life to enquire whether that he doth be agreeable to the will of God or no. In the times of superstition men gaue too much to their Priests when they thought no sin could be pardoned vnlesse they confessed it to a Priest and tooke his direction for their repentance but the prophanenesse of these times hath drawne men too farre into the other extreme that they haue no need of the Ministers direction in any thing 3 Such as will indeed moue questions but they are curious of such things as God hath not reuealed in his Word or at least vaine vnprofitable Tit. 3. 9. 4. Such as wil moue questions only to try the Ministers iudgement that they may take aduantage either at his insufficiency or at his dissent in iudgement from other Preachers as the Scribes and Pharisees did vnto our Sauiour they moued questioÌ„s to him tempting him that they might haue to accuse him Ioh. 8. 〈◊〉 5. Such as will heare commend a good Preacher and thank him euen for such Sermons as wherein he hath touched them most nearly but will reforme nothing nor practise what they heare such were the Prophets hearers they heard his words but would not do them with their mouths they shewed much loue but their heart went after their couetousnesse Ez. 33. 31. The third and last thing to be obserued in describing the beginnings of the faith and conuersion of the Samaritans is the approbation Christ gaue vnto them He abode with them two daies which we shall not reade he did vpon the entreatie of any other which shewed his speciall loue to them and desire he had to perfect the good work that was begun in them Which teacheth vs this doctrine That they that vnfainedly desire to know the will of God God will prouid means for them that they may be instructed Two plaine proofes we haue of this in the example of the Eunuch Act. 8. and Cornelius Act. 10. To confute the blasphemous Doctrine of the Papists that denie the people can grow to any certaintie in the knowledge of Religion or that they should be allowed to reade the Scriptures 2. To shew the true cause why so many continue still vnder the heauy iudgement of a dumbe Ministrie they are such as you may reade of euen such as say vnto God Depart from vs for we desire not the knowledge of thy waies Iob 21. 14. But of this Doctrine we haue formerly spoken at large and therefore this shall now suffice to be spoken of it THE SEVENTIETH LECTVRE ON OCTOBER XXIII MDCX. IOH. IIII. XLI XLII And many more beleeued because of his owne Word And they said vnto the Woman Now wee beleeue not because of of thy saying for we haue heard him our selues and know that this is indeed the Christ the Sauiour of the World WE haue already heard that in the two former verses the Euangelist hath set downe the beginnings of the Faith and Conuersion of the Samaritans By the speech and perswasion of a poore Woman their Neighbour many of them did beleeue in Christ and they testified and declared their Faith by comming to him and beseeching him that he would tarry with them and our Sauiour so farre approued of them for these beginnings of Faith which he discerned in them that he yeelded readily to their request and abode with them two daies Now in these words I haue read vnto
To the naturall man indeede they are obscure the naturall man receiueth not the things of the spirit of God 1. Cor. 2. 14. 2. But in themselues they are plaine and cleare to them whose eyes God hath opened the entrance into thy Word giueth light it giueth vnderstanding vnto the simple Psal. 119. 130. 3. God hath promised to teach all his Elect and to giue them his Spirit to open their mindes that they may vnderstand the Scriptures in those points the knowledge whereof is necessary to their saluation they shall be all taught of God Ioh. 6. 45. Seeing all are bound to seeke for certainety in the matters of their Religion we are all to be Exhorted First That we would in these matters not rest vpon the credit of any man but seeke to ground our consciences vpon the Word of God else will we be found in the day of tentation no better than the foolish man that built vpon the sand Matth. 7. 26. Secondly That we would labour to bring good and honest hearts to the reading and hearing of the Word because to such onely the promise is made that God by his Spirit will instruct them What man is hee that feareth the Lord him shall hee teach in the way that he shall choose Psalme 25. 12. Followeth now the fruit and effect whereby they testified their Faith Viz. the open profession they make of it to the Woman that first drew them to Christ which teacheth vs this Doctrine That he that hath true Faith will be ready to make profession of it when occasion shall be offered with the heart man belieueth vnto righteousnesse and with the mouth confession is made vnto saluation Rom. 10. 10. Wee hauing the same spirit of faith according as it is written I beleeued and therefore haue I spoken we also beleeue and therefore speake 2. Cor. 4. 13. God sets vp the light of his grace in no mans heart for his owne priuate vse onely but that it might giue light vnto others men light not a candle and put it vnder a bushell but on a candlesticke and it giueth light euen to all that are in the house Matth. 5. 15. 1. To reprooue the Nicodemites of our time such as pretend to haue Faith and to haue receiued the loue of Gods truth and yet are ashamed or affraid to make profession of it among such as will hate or scorne them for it such I would wish to meditate of these two places Iob 6. 10. Then should I yet haue comfort yea I would harden my selfe in sorrow let him not spare for I haue not concealed the words of the holy One. And Matth. 10. 32 33. Whosoeuer shall confesse mee before men him will I confesse also before my Father which is in Heauen but whosoeuer shall deny me before men him will I also deny before my Father which is in Heauen 2. To reprooue the Hypocrites who will pretend to haue grace and yet no man of iudgement that conuerseth with them is able to discerne it eyther in their words or deeds One principall way whereby we are to make profession of our Religion is a holy life Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Matth. 5. 16. A verball profession without this is little worth THE SEVENTIE SEVEN LECTVRE ON IANVARY XV. MDCX. IOH. IIII. XLIII XLIIII XLV Now after two dayes he departed thence and went into Galile For Iesus himselfe testified that a Prophet hath no honour in his owne Country Then when he was come into Galile the Galileans receiued him hauing seene all the things that he did at Ierusalem at the Feast for they also went vnto the Feast THe last day we finished the History of that speech that our Sauiour had with the woman of Samaria and of the great good that came of it both vnto her selfe and vnto her neighbours it followeth now that we proceed vnto the History of his going into Galile the place which it pleased him to make choice of for the exercise of the greatest part of his Ministry and to spend most of his time in This History was begun in the three first verses of this Chapter and hath beene hitherto interrupted and discontinued by a long relation of that which fell out in the way These three Verses which I haue now read doe summarily set downe our Sauiours returne into Galile But before we come to the diuision of the Text and the handling of the seuerall parts of it one doubt and difficulty is to be remoued to make our way plaine vnto the Doctrine that is to be deliuered from it For it may be demanded whether Galile were not his owne Country and if it were what sense is there in this reason He went into Galile because a Prophet hath no honour in his owne Country To this I answer that though Christ were brought vp in the Prouince and Country of Galile for Nazaret was a city in Galile Marke 1. 9. in which respect also hee was sometimes called Iesus the Galilean Matth. 26. 69. yet in this place by his owne Countrey is meant Nazaret as it is also called Matth. 13. 54. Luk. 4. 23. because though he was not borne there but at Bethlehem in Iuda yet Nazaret was the towne where his parents had dwelt Luke 2. 39. and wherein he was brought vp and had liued by the space of thirty yeares Luke 4. 16. In which respect also the Iewes were wont to call him Iesus of Nazaret Matth. 21. 11. Luke 24. 19. Yea it was necessary he should be brought vp there because of that Prophesie that had beene made of him Matth. 2. 23. Hee came and dwelt in a City called Nazaret that it might be fulfilled which was spoken by the Prophets He shall be called a Nazaren So that the words that I haue now read are as if the Euangelist should haue said in plaine termes thus After two daies he departed thence and went not to Nazaret for he shund that towne of purpose but into other parts of Galile for he knew that in Nazaret his owne Country he should haue no honour his Ministry would not be regarded at all So that in these Verses that I haue now read there be foure principall points to be obserued First our Sauiours leauing and shunning of Nazaret his owne Country and going into other parts of Galile Secondly the reason why he did so because he knew he could haue no honour there Thirdly the good entertainement that he found in those parts of Galile that he went vnto When hee was come into Galile the Galileans receiued him Fourthly the cause of that good entertainement he found among them They had seene all the things that he did at Ierusalem at the Feast for they also went vnto the Feast For the first it is a thing worthy of our obseruation that our Sauiour being now to begin to preach for till after this
Nicodemus was drawne to belieue that he was come from God because of the miracles that he had done Ioh. 3. 2. And here we see the fruit and vse of those miracles they that saw them were made willing to receiue and heare him The Doctrine then is this That the chiefe end of all true miracles hath been to gaine credit and estimation to the Doctrine and Word of God This is euident in the miracles of the Prophets when Eliah had restored the child of the widow of Sarepta she said vnto him 1. Reg. 17. 22. Now I know that thou art a man of God and that the Word of the Lord in thy mouth is true The like we see in the miracles of the Euangelists and Apostles Acts 8. 6. The people gaue beed to those things that Philip spake with one accord hearing and seeing the miracles that he did And Acts 13. 12. When the Deputy saw what was done vpon Elymas strucken blinde by Paul be belieued and was astonied at the Doctrine of the Lord. And this also was the vseof our Sauiours owne miracles Iohn 10. 41 42. Iohn did no miracle but all things that Iohn spake of this man were true and many belieued in him there What did his miracles worke sauing faith in them No this honour was euer peculiar to the Word Faith comes by hearing Rom. 10. 17. but they drew them to haue a good opinion of him to be willing to heare him that so they might be conuerted by him to begin to belieue that he was indeed a Prophet sent of God and so this their belieuing in him is expounded in the beginning of Ver. 41. And many resorted to him Three examples there be of those that receiued this good by them but none conuerted The first is here in this place compared with Matth. 11. 20. Where Christ vpbraideth these Galileans for this that though they had seene so many miracles yet they repented not The second example is Iohn 2. 23. Many belieued in him when they saw his miracles which he did but lesus did not commit himselfe to them because he knew them all he knew what was in them The last example is Nicodemus Ioh. 3. 2. he alleadgeth this to be the thing that drew him to Christ as to a Prophet sent of God No man can do the miracles that thou doest except God were with him yet was he not conuerted by these miracles but by the Doctrine of Christ. And that is the reason why our Sauiour first preached the Word and then wrought miracles that it might appeare the end why he wrought miracles was to gaine credit to his Doctrine Matth 4. 23. He went about all Galile teaching in their Synagogues and preaching the Gospell of the Kingdome and healing euery secknesse And though there be little mentioned of his preaching before this his returne into Galile yet it is euident by Nicodemus speech to him that he preached while he was at the Feast Ioh. 3. 2. Rabbi we know that thou art a Teacher come from God The Reason why our Sauiour wrought miracles to gaine credit and authority to his Doctrine though he were able to preach with such power and authority was this That his Doctrine was new his calling and function that he exercised in the Church was new And the Lords manner hath been alwayes when he erected any new worship and seruice or any new function or calling in his Church to giue testimony to it from heauen this way that it might be knowne to be of God Thus God gaue testimony to the worship vnder the Law So soone as the Tabernacle was erected Exod. 40. 34. The glory of the Lord filled the Tabernacle So when the Temple was finished 1. Reg. 8. 11. The glory of the Lord filled the house of the Lord. And thus God gaue testimony to his new worship established vnder the Gospell Marke 16. 20. They went sorth and preached euery where and the Lord wrought with them and confirmed the Word with signes that followed So when God hath raised vp a new calling and function in his Church he hath been wont this way to giue testimony vnto it from Heauen Moses his calling was confirmed thus Exod. 4. 5. and Eliah's 1. Reg. 17. 24. and though Iohn wrought no miracles Ioh. 10. 41. yet was his calling confirmed by many miracles first he was borne of parents that were both old and his mother barren also Luke 1. 7. 18. Secondly his father was made dumbe for doubting of Gods promise Luke 1. 22. Thirdly he leaped in his mothers wombe for ioy assoone as his mother heard the voice of Maries salutation Luke 1. 44. Fourthly presently vpon his birth his father was made able to speake againe Luke 1. 64. Insomuch as it is said all the neighbours gathered from all these things that certainly he would proue some extraordinary man Vers. 66. All they that heard of them laid them vp in their hearts saying what manner of Child shall this be So the calling of the Apostles God did beare witnesse vnto them with signes and wonders and with diuerse miracles Heb. 2. 4. So that of the Euangelists The people gaue eare to those things that Philip spake hearing and seeing the miracles that he did Acts 8. 6. So was the calling of all the Elders whether teaching or ruling onely confirmed Is any man sicke among you let him call for the Elders of the Church and let them pray ouer him annointing him with oile in the name of the Lord and the prayer of faith shall saue the sicke and the Lord shall raise him vp Iam. 5. 14 15. So Christ himselfe thought good to confirme his new calling by miracles and by this argument proues himselfe vnto Iohns Disciples to be the true Messias Mat. 11. 3. 5. and Iohn 6. 14. When they had seene the miracles that Iesus did they said This is of a truth the Prophet that should come into the world The Vse of this Doctrine is first for defence of our Church and Religion against the Papists who would from hence conclude our Church and Religion must needs be false because we haue no miracles and that theirs must needs be true because they haue the gift of miracles First for our selues we confesse that neither we haue this gift nor need it and themselues grant that miracles wrought there where there is no necessity are to be suspected For neither our Doctrine nor our Function being any other than such as Christ and his Apostles did teach and ordaine they are by the miracles that they wrought sufficiently ratified and confirmed For indeed to this end serued the miracles of Christ and his Apostles to be as seales to confirme the Faith of Gods people in the Doctrine they taught Many other signes truly did Iesus in the presence of his Disciples which are not written in this booke But these are written that ye might belieue that Iesus is the Christ the Sonne of God and that belieuing ye
which seemes to be the cause of the meeting together vnto prayer of those good women we read of Acts 16. 13. As a little spark will keep heat while it is on the hearth with the rest of the fire but pluck it from the rest and it will die straight so hath experience proued it to be in this case Secondly because they know that the more of Gods people meet and ioyne together the more publike and solemne the assembly is the more acceptable will their seruice be vnto God and the more auaileable to their comfort And that is the reason why when Gods people haue shewed more than ordinary desire to preuaile with God in prayer they haue shewed more than ordinary care to assemble as many of them together as possibly they could Ioel 2. 15 16. Blow a trumpet in Zion sanctifie a fast call a solemne assembly gather the Elders assemble the children let the Bridegroome go sorth of his chamber and the Bride out of her Bride-chamber as if he should say Leaue none out That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer 2 Chron. 30. 1. 5. 3 The third reason is the promise that God hath made of his speciall first Presence secondly Protection and thirdly Blessing to the publike assemblies more than to any other people vpon the earth First in respect of this speciall presence of God the Prophet calleth Sion the habitation of Gods house and the place where his honour dwelleth Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God Psalme 105. 4. Seeke the Lord and his strength seeke his face continually And Cain could complaine when hee was banished from his fathers house the onely place where Gods publike Worshippe was to be had then that hee should bee hid from Gods face Genes 4. 14. and Verse 16. Hee â—…t out from the presence of the Lord. And least we should thinke this wâ—… peculiar to the Temple or Tabernacle or place of Gods ceremonial or ship which had indeed some priuiledges aboue our Temples you shall find that this is spoken also of the Synagogues Psalme 83. 12. They also are called the Habitations of God Yea to our assemblies also is this promise made as well as to theirs Matthew 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes Secondly Now for the promise of speciall protection it is certaine that the Church-assemblies where God is purely worshipped according to his Word are meanes to preserue such as doe frequent them and the places where they are kept from many iudgements that would otherwise fall vpon them This was figured by that Ceremony The wals of the Temple were carued round about with figures of Cherubins 1 Kings 6. 29. And this we haue partly found in our owne experience both in the preseruation of our Land in generall from forraigne inuasion and domestique treasons and in the safety sundry Congregations haue enioyed And we should certainly find it more than we do if our infidelity and other our grieuous sinnes hindered it not See the promise for this Esay 33. 20 21. Looke vpon Sion the City of our solemne Feasts thine eyes shall see Ierusalem a quiet habitation a Tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cords thereof be broken for surely the mighty Lord will be vnto vs a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby This is alledged for one reason why Dauid did so esteeme of Gods Tabernacles Psalme 84. 11. For the Lord God is the sunne and shield vnto vs. and 27. 5. For in time of trouble he shall hide vs in his pauilion In this respect they that are separated from the Church-assemblies are said to be deliuered vp to Sathan vnto his power and will as men that are vnder Gods protection no longer 1 Corinth 5. 5. Thirdly and lastly in speaking of the Promise of a speciall blessing that God hath made vnto the Church-assemblies I will not stand vpon the temporall blessings that God hath promised to such as do loue and frequent them which yet Dauid maketh one reason of his loue to Gods Tabernacles Psalme 84. 11. No good thing will he with-hold from them that walke vprightly And certainly if men with vpright hearts do frequent them they shall be sure of Gods blessing in outward things euen the rather for this But this is the speciall blessing I will desire you to obserue That God hath promised to giue a greater blessing to that seruice that is done to him at Church than to that that is done in any other place The same Prayers you may vse at home that are vsed there the same Psalmes you may sing the same Word you may read and meditate of and haue it also expounded to you yea the same Sacraments you may haue vpon necessity administred to you in your chambers and parlours that are administred there but you may not expect that blessing vpon any of these Ordinances of God in any place as you may finde in the Church assemblies This Dauid alleadgeth for another chiefe reason why he so esteemed Gods Tabernacles Psalme 84. 11. The Lord will giue grace and glory And 133. 3. For there in Sion orin the place where Brethren dwell euen together ioyne together in Gods worship The Lord appointed the blessing and life for euer The fourth and last Reason that should mooue vs to esteeme the Church-assemblies and frequent them diligently is for profession sake Say that neither the exercises of Religion that are vsed there nor the fellowshippe of Gods people which we may enioy there nor the speciall presence protection and blessing of God that may be found there could mooue vs to esteeme of them yet this should mooue vs. The best way we haue to professe our Religion our Homage and Obedience to God our loue and thankfulnesse to him for his mercies is to frequent diligently the publike and most solemne Assemblies of his Church So the Lord hauing in the former Verse forbidden his People the profession of a false religion Leuit. 26. 2. prescribeth them two things whereby they should professe themselues to be of the true Religion Ye shall keepâ—…â—…y Sabbaths and reuerence my Sanctuary And Psal. 29. 1 〈◊〉 exhorting great men to professe their homage and subiection vnto the Lord he telleth them this is the best way to do it And speaking how he himselfe will professe his thankfulnesse to God for all his mercies he saith Psal. 35. 18. I will giue thankes to thee in a great Congregation I will praise thee among much people The vse of this Doctrine is first for exhortation secondly for reproofe And the exhortation concerneth first our selues secondly a
Lord saith Gen. 18. 20. The cry of Sodome and Gomorrah is great and their sinne exceeding grieuous But what made the cry of their sinne so great Looke Gen. 19. 4. and yee shall finde it was this The men of Sodom compassed Lots house from the young euen to the old all the people euen from all quarters they were all corrupted with that beastly filthynesse they did all burne with that lust The third example is that of the captiuity in Babylon before it fell out when the causes of it are laid downe by the Prophets nothing is so much stood vpon as this that all sorts and conditions of Gods people had corrupted themselues See this in Ier. 5. 7. How should I spare thee for this And verse 9. Shall not I visit for these things saith the Lord shall not my soule be auenged on such a Nation as this Why What was the cause verse 7. They assemble themselues by companies in Harlots houses And verse 8. Euery man neighed after his neighbours wife Adultery was growne to be the sin not of a few but of all sorts See this also the children gather the wood and the fathers kindle the fire and the women knead the dough to make cakes to the Queene of heauen c. Ier. 7. 18. 20. A conspiracie is found among the men of Iuda and the inhabitants of Ierusalem the house of Israel and the house of Iuda haue broken my Couenant therefore behold I will bring euill vpon them c. Ier. 11. 9 11. The like complaint we shall finde Ezek. 22. 6. Behold the Princes of Israel euery one in thee was ready to his power to shed bloud And verse 11. Euery one hath committed abomination with his neighbours wife and euery one hath wickedly defiled his daughter in law and in thee hath euery one forced his owne sister euen his fathers daughter And after the captiuity was come you shall see it was imputed to this chiefly Dan. 9. 11. Yea all Israel haue transgressed thy Law and haue turned backe and haue not heard thy voice therefore the curse is poured vpon vs. In all these examples we see that whiles sinne kept it selfe within any bounds the Lord did forbeare to bring these common and generall calamities vpon men but when like a floud it ouerflowed the bankes and ran ouer all then could God forbeare no longer The first Vse of this Doctrine is for Reproofe most men count this a sufficient excuse and defence for any thing they hold or for any thing they do that they are not alone they hold as most men doe and doe as most men do they make the example of men the rule of their conscience First the good things they doe they do vpon no other ground but because it is the custome they hold this Religion to be the truth they keepe the Sabbath they come to Church only vpon this ground All men do so euen the wisest men we know thei Faith stands in the wisedome of men as the Apostle speaketh 1. Cor. 2. 5. Secondly let all the Preachers in the world speake neuer so much against some sinnes as the resting vpon a dumbe Ministry the superstitious obseruations of many Popish customes giuing and answering of challenges following the newest fashions the immodesty of women in their apparrell and attire yet will they not be perswaded that these are sinnes onely because they are so generall and in fashion euery where In this point our people are like those we reade of Ier. 44. 17. We will burne incense to the Queene of heauen And why so We haue done so both we and our fathers our Kings and our Princes in the Cities of Iudah and in the streets of Ierusalem Thirdly let vs out of Gods Word neuer so clearely proue the necessity of sundry duties as to haue prayer in our families c. yet can they not be perswaded to it And why I pray you who doth so a few precise fooles whom euery body derides Iohn 7. 48 49. Doe any of the Rulers and Pharises beleene in him but this people that know not the Law are cursed Fourthly in such things as they know to be sinnes as swearing whoredome drunkennesse c. they blesse and secure and quiet their consciences by this that they are not alone Ezek. 16. 54. Thou hast comforted them of Sodome saith God to the Iewes And who is not in some degree or other guilty of this corruption I will therefore giue you some remedies against it out of Gods Word 1. Consider that we haue iust cause to suspect that that way which the most men take is not the right way that if we doe as the most doe surely we doe not well Matth. 7. 13 14. It is the broad way that leadeth to destruction and many there be that goe in thereat but the gate is strait and the way narrow that leadeth vnto life and few there bee that finde it The most haue euer swarued from the right way yea euen the most of them that haue professed the true Religion many are called but few are chosen Matth. 22. 14. Christs true flock hath euer beene a little flocke Luke 12. 32. Therefore Christ hath a strange speech Luke 6. 26. Woe be to you when all men speake well of you 2. If we do swerue from the right way and sinne against God it will not auaile vs to haue all the men in the world on our minde or to take our part they cannot pleade for vs. 1. Sam. 2. 25. If a man sinne against the Lord who will pleade for him Those which by their example or otherwise haue drawne vs to sin will be farre enough from pitying or speaking a word for vs when God shall call vs to iudgement What comfort can the companions of wicked men yeeld to them when they are on their death-bed Surely as much as the Priests and Elders did to Iudas when they had drawne him to betray his Master when he in the anguish of his soule cryed to them Mat. 27. 4. I haue sinned in betraying the innocent bloud They say What is that to vs see thou to it But say they were willing to take our part alas they can do vs no good when God shall call vs vnto an account they cannot shrowd vs from Gods wrath Earthly Princes are faine oft to spare malefactors because they are too strong and haue many to ioyne with them as Dauid did Ioab 2. Sam. 3. 39. But the Lord will not doe so Pro. 11. 21. Though hand ioyne in hand the wicked shall not goe vnpunished What is the example of the whole world to stand against God It 's as easie for him to destroy a whole world of men as one man behold the nations are as the drop of a bucket and are counted as the small dust of the ballance behold he taketh vp the iles as a very little thing All nations before him are as nothing and they are counted to him lesse then nothing and vanity Esay
40. 15. 17. Yea as wee haue heard in the Doctrine hee is so much the more ready to execute vengeance vpon any sinne the more common it is the more there be that ioyne in it as in the example of the old World and Sodome it hath appeared At the day of iudgement thou that art an adulterer a drunkard a swearer c. shalt see all that haue beene of thy fashion gathered together then thou shalt haue company enough thou shalt then be able to say thou art not alone but a las that shall yeeld thee no comfort at all But in that day thou shalt finde that true which the Prophet saith in another case Esay 44. 11. Behold all that are of the fellowship thereof shall be confounded lâ—…t them all be gathered together and stand vp yet they shall feare and be confounded together Yea howsoeuer many desperate sinners are wont to iest at Hell and say they had rather be there than in Heauen for there will be most good fellowes to beare them company yet they shall finde one day that that will be no mitigation at all to their torment but the more of their companions and fellowes that they shall haue with them there the more extreme and intolerable shall their paines be And that may seeme to be the only cause why Diues was so importunate with Abraham that Lazarus might go to keepe his brethren from that place of torment Luke 16. 28. So that it stands euery one vpon to hearken to the exhortation of the Apostle Gal. 6. 4 5. Seeke to haue matter of reioycing in thy selfe alone and not in another for euery man shall beare his owne burthen The third remedy against this corruption is to consider that it is not safe to make the example of any no not of the best man the rule of our conscience That honour is due only to Gods Word The example euen of the best man may deceiue and mis-leade vs. So did the example of the old Prophet deceiue the young Prophet 1. Kings 13. 19. So did Peters example deceiue Barnabas and many others Gal. 2. 13. So that we cannot be sure we do well if we haue no better ground Yea it is a most high dishonour done to God to make any mans example the rule of their conscience Ier. 17. 5. Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. The second Vse of this Doctrine is for instruction and direction vnto vs all how to carry our selues in these euill times wherein most foule finnes are growne exceeding common and generall and do ouerflow all places all sorts and conditions of men This is the generall complaint of all men that sin was neuer so rife neuer so common as it is now Prophanenesse and contempt of Religion swearing drunkennesse vnmercifulnesse murther falshood and security They that go into places of most common resort as to Faires and Assizes and obserue the behauiour of men would wonder at Gods patience and thinke there were not a godly man left in the Land as the Prophet complained in his time Psal. 12. 1. Well let vs learne what is our duty to do that liue in such an age specially theirs that liue in the worst places Foure duties especially I finde enioyned to Gods people in such an age 1. We should take this for a signe of Gods vengeance approaching this should work in vs feare and humiliation It is made the property of a wise hearted Christian Pro. 22. 3. To see the plague and hide himselfe to obserue the signes of a iudgement comming As God hath giuen vs signes to discerne a tempest so hath he of his iudgements And the Lord blames his people Ier. 8. 7. for that they had lesse sense and wisedome to discerne the approaching of his iudgements than the Storke and Turtle and Crane and Swallow had to discerne their appointed times Now this is one of our signes that iudgement is neare when sin is growne so rife and generall as I haue shewed in the Doctrine Certainely when a godly man considers of it it will worke feare and sorrow in him Psal. 119. 53. Feare is come vpon me for the wicked that forsake thy Law Thus the Prophet brings in himselfe and all the godly mourning and complaining Micah 7. 1. Woe is me for I am as when they haue gathered summer fruits there is no cluster to eat Marke one reason vers 2 6. viz. the generality of sin And another verse 4. the approaching of iudgement He that is thus affected with this generality of sin shall finde comfort in the euill day and none but he set a marke vpon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof Ezek. 9. 4. If any shall obiect This needes not trouble vs neither is this such a certaine signe of iudgement approaching for though sin were neuer so rife as now yet did our Land neuer enioy more signe of Gods fauour nor more likelihood of the conâ—…inuance thereof than now Some twenty yeares since when sin was nothing so common yet were there more signes of Gods wrath towards the Land than now I answer 1. Iudgement may be at hand notwithstanding all this that we boast of Gen. 19. 23. It was a faire sun-shine morning when Lot entred into Zoar yet that very day fire and brimstone came from heauen vpon Sodome And our generall security that we cannot see nor feele any tokens of Gods anger is one of the fearfullest signes that can be that iudgement is at hand 1. Thess. 5. 3. When they shall say peace and safety then destruction shall ceaze vpon them 2. I will tell you the true causes why God hath spared vs all this while and doth spare vs still though sin so abound and it is good euery one of vs should take notice of them that we may not call Gods truth and iustice into question 1. The Gospell and the true Religion of God is soundly preached and professed still in the Land T is true sundry faithfull Prophets of God are much maligned and sundry dangerous errours are broached taught by some men yet for the substance the true Religion and Worship of God blessed be God we still enioy it in a comfortable manner yea in greater sincerity and power than any other Church vnder heauen doth and that with publike allowance and countenance of Authority And this is one chiefe cause why God spares vs. 1. Chron. 13. 14. While the Arke remained in the house of Obededom God blessed Obededom and all his houshold This the Prophet vseth as a most effectuall reason to moue the Lord vnto mercy toward Iudah Ier. 14. 9. Yet thou O Lord art in the midst of vs and thy Name is called vpon vs forsake vs not and Ezek. 20. 8. I thought to poure out mine indignation vpon them and accomplish my wrath against them but I had
themselues when they can discerne no more In which case this Doctrine is very comfortable and vsefull vnto them Obiect This Doctrine I like well will many a one say that hates Religion with all his heart I thanke God I haue beene able to do some good yea more than many of your professors and therefore I know I haue more grace and a better heart than they Yea we know how the Papists boast against our Religion and all that professe it We are more deuout and zealous in prayer say they we are much more aboundant in fasting almes-deeds and other good works than you and therfore also we haue more grace than you Answ. But to these I answer First all this may be very true and would to God it were not too true of many that professe the truth But know you many hypocrites and naturall men haue been able to do such workes as outwardly and in appearance haue been very good as I shewed you in sundrie particulars the last day but one Yea they haue beene able herein to compare with and euen to excell many a good Christian. Esau seemed outwardly to seeke the blessing with far more deuotion and zeale than Iacob he cryed much louder and shed many more teares for it than Iacob did Gen. 27. 34. 38. And Ahab in outward shew was much more humbled for his sin than Hezekia was 1. King 21. 27. He rent his clothes and put sackcloth vpon him and fasted and lay in sackcloth and you shall finde none of all this in the repentance of Hezekiah Esay 38. 2 3. And the Pharisee could say and I doubt not but he said truly that he both fasted more and was outwardly a farre iuster man in his dealings with men than the Publican was Luke 18. 12. But none of all these workes were good in Gods sight neither can any naturall man do any good worke that is good in Gods sight their best workes are but beautifull sins though they be oft highly esteemed among men they are abomination in the sight of God Luke 16. 15. I will therefore shew you out of Gods Word sundry manifest differences betweene the good workes of the regenerate and of the naturall man And these differences we will obserue First in the matter of their workes the things wherein they shew their obedience vnto God Secondly in the manner how these good workes are done and performed by them In the matter of their workes I will obserue vnto you three notable differences The regenerate man makes conscience onely of such workes counts them onely good workes as God hath in his Word commanded such onely as may be called Iohn 6. 28. the workes of God and not of men To count nothing a good worke but onely that which God hath ordained for vs to walke in as the Apostle speakes Ephes. 2. 10. To make no conscience of any thing but onely of that that God hath prescribed in his Word is a singular note of an vpright heart This we shall finde Psalme 119. 1. Blessed are those that are vpright in their way and walke in the law of the Lord. As if he should say So shall you know them that are vpright in their way Thus Iob comforteth himselfe and proueth the vprightnesse of his owne heart Iob 23. 10. But he knoweth my way and trieth me and I shall come forth like the Gold how proues he that verse 11. My foot hath followed his steps his way haue I kept On the other side this is made the note of an hypocrite to put holinesse in or make conscience of such things as God neuer commanded Mar. 7. 6 7. Christ calls them hypocrites that made conscience of the Iewish purifyings though that were an old and generall custome because it was but a commandement of men a tradition of men This proues all Papists to be Hypocrites many of their chiefe good workes that they put most holinesse in are such as God neuer commanded Nay there is no naturall man vnder heauen that makes this reckoning of the word or that doth thus cleaue vnto it First he makes the custome and example and commandement of men the chiefe rule of his conscience Secondly he doth in many things that that is good in his owne eyes Let vs therefore tric our obedience by this first note The second note of difference is this The regenerate man makes conscience of euery duty God hath in his Word commanded euery commandement hath a diuine authoritie in his heart him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. This is noted of Zachary and Elizabeth Luke 1. 6. That they walked in all the commandements and ordinances of the Lord blamelesse Gods childe is willing to be directed by his Word in all things euen in the least not in matters of godlinesse only and in our duties towards God and of righteousnesse in all our duties towards men but euen in matters of sobriety also and in the moderating of our selues in the vse of all such things as are neither expresly commanded nor forbidden by God Tit. 2. 12. This we shall also find is made an infallible marke of an vpright heart Obserue this in Dauids prayer 1. Chron. 29. 19. Giue to Salomon my son a perfect heart to keepe thy commandements thy testimonies and thy statutes to do all things Neither our meat nor recreations nor the labours and affaires of our calling are sanctified vnto vs vnlesse we vse them according to the word 1. Tim. 4. 5. And we finde what conscience our Sauiour made euen of a matter of circumstance in the Ceremoniall Law namely touching the iust time when the Passeouer was to be celebrated True it is that a regenerate man may and doth oft faile in many duties God requireth but he maketh conscience of euery duty the vnfained desire and indeauour of his heart is to keepe euery commandement of God to obey God in one thing as well as in another This was Dauids comfort and assurance Psalme 119. 6. Then shall I not bee confounded when I haue respect vnto all thy commandements Iohn 15. 14. Yee are my friends if yee doe whatsoeuer I command you Now there was neuer any hypocrite or naturall man that was able to go thus farre but either he seemes to make conscience of the second Table and neglects the first or he seemes very deuout in the duties of the first and is vnconscionable in the second many commandements in the Word haue no authority at all in his heart I might instance against many of you in that one mentioned aboue all things my brethren sweare not Iames 5. 12. and against many others of you in other commandements of God Thus was the hypocrisie of Iehu and Herod descried though both of them went very farre If we looke into Iehu's story we shall see cause to thinke that surely he was a good man For first he was immediately chosen by God to be King 2. Kings 9. 3.