119. 33. Teach mee O Lord the way of thy statutes and I will keepe it vnto the end And Uerse 34. Giue me vnderstanding and I will keepe thy law yea I will keepe it with my whole heart Yea euen when he had fallen grieuously yet so soone as God sent his seruant to him to shew him his sin he yeelded presently 〈◊〉 Sam. 12 13. 3. When once God hath reuealed his will by his Word vnto vs in any thing we must not dare to dispute or cauil against it be it neuer so contrary to our reason be it neuer so much against our owne humour Rom. 9. 20. O man who art thou that wilt reason the case with God Euery thought within vs must be brought into that captiuity into that obedience of Christ 2. Cor. 10. 5. as that they may not dare once to rise vp within vs against any truth of God For this we haue a notable example Iob 6. 24. Teach mee and I will hold my tongue and cause mee to know wherein I haue erred As if he should say Reueale to me by thy Word wherein I haue offended and I will lay my hand vpon my mouth I will not dare to reason in the defence of it 4. We should be ready to receiue Gods Word and be informed in his will by any how much soeuer he be our inferiour This is that that the Prophet speaketh of the powerfull work of Gods Word and Spirit Esay 11. 6. where it preuaileth it maketh them that were before as Wolues and Leopards and Lyons so tame that a little child may lead them This Iob professeth of himselfe Iob 31. 34. Though I could haue made affraid a great multitude my wealth and authority was such that I could haue crushed them by my power yet the most contemptible of the family did feare mee so I kept silence and went not out of the doore If the meanest of my family had come to me and said Sir you haue broken Gods law you haue sinned against God I durst not haue fretted against him or reiected his counsaile but I would haue yeelded to him and humbled my selfe and shut my selfe within my closet till I had made peace with God The like example we haue in Dauid 1. Sam. 25. 32 33. Abigal a weak woman and the wife of his enemy that had contemned and reuiled him commeth to him euen when he was in a great heat against Nabal and putteth him in mind that if he should follow his passion and reuenge himselfe he should sin against God he scorned not her counsell nor said Shall I that am a Prophet and a King be taught and directed by a foolish woman But he yeelded presently though he were in so great a passion he durst not but receiue Gods Word at the hands of any person how meane soeuer yea he praiseth God for her Blessed be the Lord God of Israel which hath sent thee this day to meet me and blessed be thy counsaile and blessed be thou which hast kept me this day from comming to shed bloud The Reasons of this Doctrine why we must receiue Gods truth when it is once reuealed vnto vs with such readinesse why we must be so apt to beleeue it to yeeld vnto it are these 1. Because the Lord hath promised that such as shall offer themselues to be taught by him with such yeelding hearts them he will teach and guide he will preserue them from errour he will resolue them in the truth and giue them a comfortable assurance in the matters of their saluation the law of the Lord will giue wisedome to the simple Psal. 19. 7. The meeke he will guide in iudgement and the meeke hee will teach his way Psal. 25. 9. 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 Iohn 7. 17. so this here in this place And on the other side such as are vnwilling to see the truth will not with loue receiue it the Lord is wont to leaue them in vncertainty and to send them strong delusions that they may beleeue lies to shew himselfe as vnwilling to teach them as they are vnwilling to learne of him When our Sauiour had spoken of that fearefull iudgement vpon the Iewes hearing they should heare but should not vnderstand and seeing they should see but should not perceiue he giues this for the reason that they had closed their owne eyes and had not beene willing to see and receiue the truth that God reuealed vnto them Matth. 13. 14 15. And the Apostle prophesying of them that should fall away vnto Popery tels vs that therefore God would send them strong delusions that they should belieue any lye because they would not receiue the truth with loue when it was taught vnto them 2. Thess. 2. 10 11. An example hereof we haue in Ahab he was not willing to be taught by Gods faithfull Prophet but hated him and therefore God sent a lying spirit into his false prophets that might deceiue him 1. King 22. 8. 12. 2. The Lords soueraignty ouer vs is such as it becommeth vs to yeeld absolute obedience to him without all reasoning or gaine-saying O man who art thou that replyest against God Rom. 9. 20. This reason the Lord giueth yee shall keepe my Sabbaths and reuerence my Sanctuary and why I am the Lord Leuit. 26. 2. This made Eli so to yeeld that he durst not once winch against a message God had sent him by young Samuel It is the Lord saith he let him doe what seemeth him good 1. Samuel 3. 18. 3. It is not possible Gods Word should deceiue vs Thy testimonies are very sure Psalme 93. 5. All the words of my mouth are in righteousnesse there is nothing froward or peruerse in them Prouerbs 8. 8. and therefore there is iust cause wee should receiue it with all readinesse The Vse of this Doctrine is for Reproofe For if this be a signe of grace to be so apt to receiue Gods truth when once it is reuealed vnto vs then surely many of vs will be found to be void of grace that yet thinke very well of our selues 1. There be many haue heard sundry truths often taught and plainely confirmed by the Word of God that cannot discerne them nor be perswaded of them as touching the obseruation of the Sabbath the frequenting of the exercises of Religion c. And why canst thou not yet see nor be perswaded in these things Surely if thou hadst a good heart halfe the teaching thou hast would perswade thee the very entrance into Gods Word the first hearing of it would haue giuen thee light Psalme 119. 130. Thou hast an vngracious heart and that is the cause thou canst not see these truths nor be perswaded If our Gospell bee hidden it is hidden to them that are lost These women that were euer learning and neuer able to come to the knowledge of the truth were such as were laden with
152. Paines must be taken in foure things to profit by that we heare and reade 173. Consider of the true cause why thou profitest not by the means of grace and be troubled for it 250. We may lawfully frequent that Ministry we can best profit by 253. Cautions for them that leaue their owne Pastors to heare others 268. 270. Their goodnes badnes is of great force to hearten or discourage their ministers 293. 295 Though they may affect some Minister more then other yet must they reuerence loue euery faithfull Minister 305. 309. They that haue truth of grace will gladly shew kindnesse to Gods faithfull Ministers 315. 285. The chiefe kindnesse they can shew to their Teachers is to make vse of their gifts and obey their Doctrine 319 320 321. A good signe of Election to profit by that thou hearest presently and by all thou hearest yet all the Elect do not so 305. 308. They must yeeld honour to their Ministers that consists in foure things 358. 362. The Ministers weakenesses should not cause any to despise their Ministry 371. 372. They should esteeme their own minister best the true cause why they do not 366 367. 342. When they are said to receiue Gods Ministers 374. Try thy estate by the iudgement thou hast to discerne of sound teaching 313. The sin both of curious careles hearers 151 A dangerous signe to enioy long good meanes and not to profit by it 305 ◅06 Praise God euen for the great variety of able teachers thou enioyest 308 309. Seeke to liue vnder such a ministry as thou maist profit by 199. What hearers they be that do rightly commēd and praise their Teachers 199. Heare with iudgement 291. They should propound their doubts to their Teachers 227 228. Hearers duty 227. Hearing men of better gifts breeds a loathing of the gifts of their owne Pastor ◅09 It is the Hearers fault that he profits not by the meanest Minister 309. Hearers ought to go with an open heart willing to learne whatsoeuer shall please God to teach them 312. Hearers ought likewise to go with a resolutiō to obey what shall be taught thē of God 312 Hearers ought not to dispute against any truth reuealed of God by their Minister though it be contrary to their reason humour 312. Hearers may not refuse information from any though their inferiour 312. It argues an vngracious heart when a man cannot be perswaded of a truth 314. Partiality in bearers and the grounds thereof 306 307. Holines of places or things Though before Christs death some places were holier then others yet now none are so 153 150. Reasons against popish superstition in this point 15◅ Humiliation It pleaseth God highly to see vs hunbled when he shewes himselfe angry 403. Hypocrisie The naturall man hath selfe respects in all the shewes he makes of goodnesse 55. 58. Many loue Religion for their worldly aduan tage 56. God cannot abide the seruice that hypocrites do vnto him 193. Yet must they serue God for all that 194. There be three kinds of hypocrites 198 199. He strengthens himselfe in his sin euen by the Word 57. The Hypocrite is in a wofull case 58. 465. Yet many good things may bee in him 467. 481 482. I. Idlenesse It is a sin and prouocation to lust 92. I◅wes The Church of the Iewes was extreamely corrupt in Christs time 165. The Church of the Iewes is the Mother and Primitiue Church from which all true Churches are deriued 175. 179. How vnlikely it is that that people should find mercy with God aboue all other people 177. Yet so it shall be and the reason of it 177 178 How wee should stand affected to the name and nation of the Iewes 179 180. Ignorance It is the chiefe cause of prophanes al sin 16 The danger of it 16 17. 137 138. How men are kept from the sense of that danger 17 18. The extreame ignorance of most people 18. 152 Wilfull ignorance will bee no aduantage to any 424. Comfort for the faithfull that complaine of it ◅15 The extreame blockishnesse of all men by nature 27. Impatiencie It is a iudgement that iewd men haue cause to feare 83 84. Impenitencie Sin is neuer the lesse dangerous to a man because men punish it not 77 78 79. 388. Impenitencie in sin 68. Infidelity Men are apt to belieue God no further then they see meanes of helpe 30. Remedies against this corruption 31 32. It is a most hainous sin 32. Gods people need not despaire of helpe from him in any distresse 3◅ Foure preseruatiues against the doubting of the truth of Gods Word 415. The danger of them that cannot belieue the Word and that most that liue in the Church are such 416. And of such as cannot be perswaded of many truths though most clearely taught 424 Infirmities God will not reiect the seruices of his people for their infirmities 97. The regenerate haue infirmities but no reigning sins 452. All men are too apt to despise their brethren for their infirmities see remedies against this corruption 458. The Lord is displeased euen with the infirmities of his children 452. Yet will not reiect his children for their infirmities 452. Intent A good intent how farre forth it makes mens actions good 433. Ioy. We should ioy much in the conuersion and forwardnesse of others 266. 268. Faith breeds ioy in the heart 336. 436. Foure meanes of sound ioy 436. 440. Vaine is the ioy of all carnall men 437. Day of Iudgement Why the Lord hath appointed it to be at the end of the world 297. Iudgements of God The Lord cannot endure to see men sleight and contemne his iudgements 403 404. See commonnesse of sin and signes and Common-wealth Iudging rashly Despaire of none so long as they haue the meanes and are willing to heare 30◅ How far forth we are bound to esteeme well of all that professe the feare of God 457 458 See infirmities K. Kneeling It is the fittest gesture to bee vsed in prayer 124. 134. The sin of such as drink healths kneeling 134. Knowledge We should labour to breed it in all we haue charge of 18. 205. The meanes to bring men vnto it 20. 140. All knowledge in Religion argues not truth of grace 21. 203. 204. How many wicked men attaine to a great measure of it 204. Sauing knowledge is to be sought for 22. He that hath it feeles the want of it and desires increase 22. How it may be differenced from that that is naturall ◅3 206. 469. It cannot be attained without an effectuall knowledge of sin 64. More is required of some then others yet all must seeke for a cleere and certaine knowledge in Religion 1◅6 No man can know God aright but by his Word and the difference of the knowledge got by other meanes and this 160. No vprightnes of heart without sanctified knowledge 468 469. Carnall men attaine to knowledge of the truth and how 204. Why God imparts it vnto them
Moses speaking of Gods maruellous goodnesse to his Church expresseth it thus Deut. 4. 7. What nation is so great vnto whom the gods came so neare vnto them as the Lord our God is neare vnto vs in all things that we call vnto him for So Dauid setteth forth the plenteousnesse of Gods goodnesse and mercy by this Psal. 86. 5. Thou Lord art good and ready to forgiue and plenteous in mercy vnto all them that call vpon thee And Paul speaking of Gods bounty saith Rom. 10. 12. He that is Lord ouer all is rich vnto all that call vpon him The Reasons why none can looke for grace and mercy from God but those that aske for it why he will be sought vnto for it are three The first of them respecteth the Lord himselfe and his glory for God counteth himselfe greatly honoured when his people pray vnto him and depend vpon him as it is an honour to a man on earth to be much sought vnto and to haue men rely wholly vpon him This the faithfull knew well and haue by this consideration beene prouoked to this duty Therefore Dauid saith Psal. 63. 4. I will magnifie thee all my life and lift vp my hands in thy name when he lifted vp his hands vnto God he magnified him and Psal. 66. 17. I called vnto him with my mouth and he was exalted with my tongue He esteemed doubtlesse meanely enough of his owne prayers though he thus spake but he knew that God accounteth himselfe to be highly exalted and honoured by this when his seruants thus seeke vnto him In which respect also the Church voweth this to God as a duty whereby she knew God accounted himselfe to be much honoured Psal. 80. 18. Quicken vs and we will call vpon thy name The second respecteth the benefit we receiue by it for by praying our faith repentance loue and zeale is exercised and as the strength and vigour of our bodies is by exercise maintained and increased so is grace also increased by exercise Iude 20. But ye beloued edifie your selues in your most holy faith praying in the Holy Ghost By exercising our faith and repentance and loue in prayer we shall edifie our selues The third respects the nature of grace for he that once hath but the least measure of a true taste of it will esteeme it aboue all things in the world and therefore cannot chuse but earnestly desire more of it and he that doth not desire it contemneth it He that hath found the true treasure and ioyeth in it will sell all that he hath to purchase it Mat. 13. 44. 2. Euery blessing is the sweeter to the godly and certainer token of Gods loue if they can feele they haue obtained it by prayer Dauid giues this for the reason of his thankfulnesse and why Gods mercy in his deliuerance was so sweet vnto him why he would extoll the Lord for it Psal. 30. 2. because he obtained it by his prayer O Lord my God saith he I cryed vnto thee and thou hast healed me 3. Yea though they obtaine it not they can beare the want of it the better if they know they haue prayed for it Phil. 4. 6. 7. In euery thing by prayer and supplication with thanksgiuing let your requests be made knowne vnto God and the peace of God which passeth all vnderstanding shall keepe your hearts and minds through Christ Iesus The Vse of this Doctrine is first to exhort euery man to foure duties 1. Labour for an vnfained desire of grace for till this thou canst neuer haue any assurance of thy saluation nor receiue any grace from God Luke 1. 53. He filleth the hungry with good things and the rich he sendeth empty away 2. Labour for the Spirit of prayer and supplication for without this thou canst receiue no good thing from God specially no grace Iames 4. 7. Ye haue not because ye aske not 3. In the best meanes cry and pray to God for grace else shall they not profit thee Thus did David though he enioyed excellent meanes of grace Psal. 25. 4. 5. Shew me thy wayes O Lord teach me thy paths lead me in thy truth and teach me and 119. 12. 33. Teach me thy statutes teach me O Lord the way of thy statutes 4. If thou euer hadst this desire this Spirit of supplication and feelest it decayed in thee oh stirre it vp againe and striue to recouer it and herein I may say to thee as the Apostle to them Heb. 10. 32. Call to remembrance the former dayes and as our Sauiour to the Angell of the Church of Ephesus Reu. 2. 5. Remember euen in this from whence thou art fallen and repent For as your desire of grace decayeth so doth your assurance and comfort decay Secondly this doctrine serueth to reproue the wicked and shew the fearefull estate of such as are void of all desire of saluation Psal. 119. 154. Saluation is farre from the wicked for they seeke not thy statutes Certainely thou art yet in thy sinnes in the state of a child of wrath If thou say well if God haue decreed to saue me I shall do well enough I answer thou presumptuous foole what hast thou to do with Gods secrets Deutr. 29. 29. while thou continuest withâ—…t all desire of grace thou hast cause to feare thou art a reprobate But we shall make the better vse of this Doctrine when we haue learned the doctrine that followeth We are therefore further to obserue that as Christ telleth her what she should haue done to obtaine this water of life she should haue asked so he telleth her also what he would haue done if she had asked he would haue giuen it her though she were a Samaritan and a most wicked woman also Whence we learne That all such as can vnfainedly desire and aske grace of God shall be sure to obtaine it See the expresse promises of God for this Mat. 〈◊〉 6. Blessed are they that hunger and thirst after righteousnesse for they shall be filled Mat. 7. 8. Euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shall be saued Reu. 22. 17. Let him that is a thirst come And whosoeuer will let him take the water of life freely The reasons of this are three 1. The infinite goodnesse of the Lord and the earnest desire he hath of the saluation and conuersion of men See this here in Christ he laboureth to worke this desire of the water of life in this wretched woman So Esay 65. 1. Behold me behold c. and so ver 2. I haue spread out my hands all the day vnto a disobedient people Can he then reiect them that vnfainedly desire his grace who is himselfe so earnest a suiter to vs that we would seeke and receiue it 2. The delight God taketh in and the readinesse that is in him to accept
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
acceptable and pleasant vnto God Phil. 4. 18. So then we see now what our Sauiour meanes when he saith the true worshippers shall worship God in truth The Sacraments and sacrifices of the Iewes were but shadowes and figures the true worshippers of God vnder the Gospell shall haue in them the truth and substance of that which was shadowed in those ceremonies The true and substantiall worship of God consisteth in a liuely faith vnfained repentance absolute obedience to the will of God in all things hearty prayer loue iustice mercifulnesse sincerity and such like graces of Gods Spirit Thus haue I gone through the two first questions I propounded for the better vnderstanding of this Doctrine In the foure other that follow I will be briefer The third question is What meanes our Sauiour by the houre that commeth and now is When should the true worshippers worship God in Spirit and in truth When should this spirituall and substantiall worship of God that we haue heard of begin was the ceremoniall worship at an end when he spake this I answer no For after this time Matth. 8. 4. Christ sends the Leper to the Priest and bids him offer his gift appointed in the Ceremoniall Law And Christ himselfe obserued the feast of vnleauened bread at which time the Text saith Luke 22. 7. The Passeouer must bee killed This houre and time began not till Christ had suffered and was glorified and ascended into heauen Presently when Christ had said in his Passion Iohn 19. 30. It is finished It is said Matth. 27. 51. The vaile of the Temple was rent in twaine from the top to the bottome then was the Ceremoniall worship abrogated And when Christ ascended and was glorified then began the time when the true worshippers should worship God in spirit and in truth This is plaine Iohn 7. 39. This spake he of the Spirit which they that beleeued in him should receiue for the Holy Ghost was not yet come because that Iesus was not yet glorified Now because this time of Christs Passion and Ascension was at hand euen now therefore our Sauiour saith here the houre commeth and now is The fourth question is Was not God worshipped in Spirit and truth before the time of Christs Passion and Ascention Did all Gods people vnder the Law and such as liued in Christs time Simeon Anna Mary Zachary and Elizabeth worship God onely in ceremony and shadow not in spirit and truth I answer 1. That euen vnder the Law the Lord was neuer satisfied with a ceremoniall worship but did euer require to be worshipped in spirit and truth So said Samuel to Saul 1. Sam. 15. 22. Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed To obey is better then sacrifice and to hearken is better then the fat of Rams So Psal. 51. 16. Thou desirest no sacrifice though I would giue it thou delightest not in burnt offerings Hos. 6. 6. I desired mercy and not sacrifice and the knowledge of God more then burnt offerings Mic. 6. 8. Hee hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God Mark 12. 33. To loue the Lord with all thy heart and with all thy vnderstanding and with all thy soule and with all thy strength and to loue a mans neighbour as himselfe is more then all burnt offerings and sacrifices 2. The people of God vnder the Law did not worship him onely in ceremony but in spirit and truth So Dauid when he had said Psal. 40. 6. Sacrifice and offering thou dost not desire he adds verse 8. I desired to doe thy will O my God yea thy Law is within my heart And the Ministry they enioyed was not the Ministry of the letter only but of the Spirit also So it is said of the Ministry of Leui Mal. 2. 6. Hee did turne many away from iniquity But though this be so yet our Sauiour saith here The houre commeth and now is as if he should haue said it hath not been so before because 1. Though God gaue his Spirit to his people then yet not so generally then as now but then onely to the Iewes now Acts 2. 17. In the latter dayes I will powre out of my Spirit vpon all flesh Nor so fully to them that did receiue it as now The Prophet speaking of the daies of Christ saith Esay 11. 9. The earth shall be full of the knowledge of God as the waters that couer the sea Zach. 12. 8. Hee that is feeble among them in that day shall be as Dauid 2. Though the Lord did then also require a spirituall worship and the faithfull performed it yet they did not serue God onely in spirit and in truth but also in ceremonies and shadowes and so God required them to doe Leuit. 4. 3. yea he required it of them vpon a great penalty Exod. 5. 3. Let vs goe and sacrifice vnto the Lord least hee fall vpon vs with pestilence or with the sword yea he was much pleased and delighted in it and it is therefore called an oblation made by fire for a sweet sauour vnto the Lord Leuit. 1. 9. So that these words are to be vnderstood comparatiuely as if he should say Though the Father were worshipped in spirit and truth before yet in comparison of that he shall be after my death and Ascension he was not worshipped in spirit and truth before So is that place also to be vnderstood Heb. 9. 8. The way into the holiest of all into heauen was not yet opened while the first Tabernacle was standing That is not so wide not made so common not so fully opened as afterward From hence ariseth the fifth question Must we now vnder the Gospell serue God onely in spirit Doth God now require of vs no other worship but that onely that is spirituall I answer 1. That God hath appointed for vs a bodily and outward worship also yea he hath giuen vs some significant ceremonies to vse in his worship and seruice namely both our Sacraments which are visible signes of inuisible grace He requires not onely the seruice of our hearts but also the seruice of our tongue and knee in calling on his name and singing of Psalmes the seruice of our eare in hearkening to his Word the seruice of our eye in beholding that that is done in the administration of the sacraments the seruice of our whole body in presenting our selues before him in the publike assemblies So that it is but the speech of a prophane Hypocrite to say thus Though I make not that shew as others doe though I vse not to kneele and say my prayers either with my family or apart though I go not so much to Church as other doe yet I serue God as well as they I serue him in my heart I lift vp my heart vnto him I
the Passeouer Exodus 13. 8. how much more now 3. The third Vse is for exhortation and incouragement to learne of Christ Matth. 11. 29. this will bring much rest to our soules which we must now doe by the written word and ministry thereof God hath committed to vs the word of reconciliation and we are in Christs stead as the Apostle teacheth 2. Cor. 5. 19. 20. And seeing his office is to teach vs all things let vs seeke in all things in euery place as well at home as at the Church in euery condition of life in prosperity aduersity as we are Masters Seruants Landlords c in euery thing that we goe about as buying selling apparell recreations c to receiue direction from him In euery thing inquire what saith Christ concerning this What would he haue me doe That which Paul saith of marriages and meates may be said likewise of apparell recreations all the commodities and gaines of this life they are good to vs when they are sanctified by the Word and prayer 1. Tim. 4. 4 5. Many will heare Christ willingly in some things but in many things they will doe as they list whereas Acts 3. 22 23. Wee should heare him in all things that bee shall say vnto vs and euery soule that will not heare this Prophet shall bee destroyed from among the people THE FIVE AND FORTIETH LECTVRE ON MARCH XIII MDCIX IOH. IIII. XXVI Iesus saith vnto her I that speake vnto thee am He. WE heard the last day what a confession this Woman of Samaria made of the Messiah 1. She knew he would come 2. She knew his comming was then at hand 3. She knew that when he should come he should teach his Church all things that concerned Gods true worship and the saluation of man In these words that I haue now read and the verse following two things are set downe 1. How Christ made himselfe knowne vnto her to be the Messiah which she spake of verse 26. 2. How this conference betweene them was broken of by the comming of the Disciples verse 27. In the first we are to obserue that it is somewhat strange that he thus plainely reuealeth himselfe vnto this Woman here and to inquire what may be the reason of it that so we may receiue a doctrine and instruction from it 1. We shall not finde that in any Sermon he made to the Iewes hee did euer manifest himselfe so plainely to be the Messiah as he doth here to this Woman of Samaria and yet we know he was not sent to the Samaritans but vnto the lost sheepe of the house of Israel Matth. 15. 24. We reade Iohn 10. 24. That the Iewes came about him as he was walking in Salomons Porch and compassed him round that he might not get from them and expostulated with him in this manner how long doest thou hold vs in suspense If thou bee the Christ tell vs plainely yet would he not in plaine tearmes tell them that hee was he yea when Iohn the Baptist sent two choise Disciples to him to know whether he were he that should come or they should waite for another he makes them not a plaine and direct answer but bids them shew Iohn what workes of his they had seene done Luke 7. 19. 22. yea he straitly chargeth his Disciples Matth. 16. 20. That they should tell no man that hee was Iesus the Christ and yet behold he plainely makes himselfe knowne to this poore Woman 2. The Reason why he vouchsafeth this rare fauour to this poore Woman is for that he saw her heart was now prepared to receiue the truth hee told her not so much at the first till he saw her heart was prepared to receiue it he saw her heart was now truely humbled in sense of her sin he saw she esteemed reuerently of his person he saw she was very desirous of sauing knowledge he discerned in her a longing desire for the Messias comming because she knew when he came he would teach his Church all things and therefore now he thus plainely reueales himselfe vnto her In this manner did Christ also deale with the poore man that was borne blinde when he had heard what zeale and grace he had shewed in answering of the Pharisees and enduring of their excommunication he sought him out and finding him made himselfe more plainely knowne vnto him then he did vnto any other almost Ioh. 9. 3â—… 37. To the Iewes in Iohnâ—…0 â—…0 â—…4 he did not make himselfe so plainely knowne because he saw they sought it out of an euill purpose And he charged his Disciples not to make him knowne because he saw the people were not yet prepared to receiue this truth This then is the Doctrine that we are to learne here That the Lord will cleerely reueale himselfe to all such as with an humble and honest heart doe desire to know him When God hath thus prepared the heart of any and made it 1. Humble in sense of his owne ignorance and sinne 2. Vnfainedly desirous of sauing knowledge 3. Desirous of it with an honest heart and purpose to obey the truth he neuer vseth to leaue it there but is wont further to reueale his sauing truth vnto that soule See how this is confirmed in all these three particulars For the first Psal. 25. 9. They that be meeke shall he guide in iudgement and teach the humble his way The man that seeth his ignorance and corruption is poore in spirit and mournes for nothing so much as for it you see God hath promised he will teach him his way For the second the blessed Virgin saith in her Song that this hath euer beene Gods manner Luke 1. 53. To fill the hungry with good things and to send the riâ—…h away empty to such as vnfainedly and earnestly desire to know Christ he will vndoubtedly reueale himselfe For the third Psal 25. 12. What man is he that feares the Lord him shall he teach in the way that he shall chuse And verse 14. The secret of the Lord is reuealed to them that feare him and his Couenant to giue them vnderstanding Iohn 14. 21. He that loueth me shall bee loued of my Father and I will loue him and shew mine owne selfe vnto him And Psal. 50. 23. To him that disposeth his way aright will I shew the saluation of God Such as with an honest heart desire to be taught of God because they feare to offend him because they loue him and desire to please and serue him such he will teach the way they should chuse he will reueale his secrets to them euen the secret of all secrets his decree touching their eternall election The Reasons of this are three 1. The good pleasure of God The free and infinite loue the Lord beareth to them that are his This Reason our Sauiour giueth Mat. 11. 26. euen so Father for so it seemed good in thy sight 2. The vnchangeablenesse of this loue of God and care he hath to perfect
Lords corne is already white vnto haruest it is ripe and ready for the sickle if it be not now reaped and gathered it will be lost and spoiled and that you may easily perceiue if you will but lift vp your eyes and looke vpon the regions Behold how God hath prepared the hearts of men to receiue the Gospell See in what multitudes and with what great desire they flocke vnto it and that not onely in Iudea but euen here among the Samaritans Now the Doctrine that our Sauiour intendeth to teach vs here is this That the Ministry of the Word is a matter of great necessity for the saluation of men For our Sauiour here compareth the people of God vnto corne that is ripe and the Apostles in respect of their Ministry and preaching vnto reapers and vseth this reason to stirre them vp to zeale and diligence in teaching because as the corne that is ripe must needes perish if it haue none to reape and gather it so must Gods people needes perish if they haue none to teach and instruct them It is not onely good and profitable and fit that Gods people should haue Preachers but it is a matter of necessity also Many proofes might be brought for this Doctrine but I will at this time insist onely in this argument of comparison which our Sauiour vseth in this place We shall finde therefore that there is scarce any one truth in all religion which the Holy Ghost hath taught vs so plainely by so many familiar comparisons and similitudes as he hath done this truth of the necessity of the Ministry of the Word And the cause why the Holy Ghost teacheth vs this by similitudes is because we can farre more easily vnderstand earthly than heauenly things The necessity of hauing Preachers few can conceiue the Lord hath therefore taught it vs by such comparisons as euery man can vnderstand and iudge of Fiue of these comparisons I will propound vnto you 1. Sometimes Gods people are called the Lords pleasant Garden and fâ—…full Orchard Cant. 4. 12 13. and the Preachers are called Planters and Waterers of it 1. Cor. 3. 6. And if you haue a plot for a Garden or Orchard in the best soile vnder heauen it is not possible it should yeeld you any pleasant fruit if it haue had none to plant and water it 2. Sometimes the people of God are called the Lords building 1. Cor. 3. 9. his house and temple 2. Cor. 6. 16. and the Preachers are called the Lords Masons and Carpenters that must both lay the foundation and set vp the whole building 1. Cor. 3. 10. I haue laid the foundation and another buildeth thereon 3. Sometimes Gods people are called the sonnes and daughters of God 2. Cor. 6. 18. and then Preachers are called both the spirituall fathers by whom they are begotten vnto God 1. Cor. 4. 15. and the nurses by whom they are fed with milke while they are babes in Christ I haue fed you with milke 1. Cor. 3. 2. and the Lords stewards that must prouide stronger meate for them when they are growne to ripe yeares and at whose hands they must receiue their portion of meate in due season Luke 12. 42. 4. Sometimes Gods people are called Pilgrims that trauaile in a strange and vnknowne and dangerous way 1. Pet. 2. 11. and then Preachers are called their guides Heb. 13. 7. and the light of the world Matth. 5. 14. 5. Lastly Gods people are called sometimes the Lords husbandry and corne field 1. Cor. 3. 9. and then Preachers are called both his labourers that by stocking and dunging and plowing the ground prepare it wee are labourers together with God 1. Cor. 3. 9. and his seeds-men that sowe it the sower soweth the Word Mar. 4. 14. and his reapers and haruest-men that get downe his corne and bring it into his barne as you may see the haruest truely is great but the labourers are few pray yee therfore the Lord of the haruest that he would send forth labourers into his haruest Luk. 10. 2. and in this Text most plainly The Reason why preaching is of such absolute necessity as we haue heard to the saluation of men is that which the Apostle giueth 1. Cor. 1. â—…1 It pleased God by the foolishnesse of preaching to saue such as beleeue not any excellency that is in vs or in our preaching for doubtlesse the holy Scriptures the written Word of God which you haue in your hands is of farre greater worth and excellency than any Sermon we can make vnto you Neither is it any inability in the Lord to saue whom he pleaseth without preaching but the only reason is that it hath pleased God to ordaine and appoint this to be the meane whereby he will begin and perfect the worke of grace in his Elect. The first Vse of this Doctrine is to conuince the iudgement of men in this point For there is scarce any one truth of God that findeth more strong oppositions and reasonings against it in the nature of man Yea the more excellent parts of nature men haue the greater enemies they are wont to be vnto this truth But howsoeuer he that is a meere naturall man or an Atheist that beleeueth not the Scriptures may still doubt of or oppose this truth let no Christian any longer withstand it or make any question of it now he hath heard it so clearely and euidently confirmed to him out of Gods Word lest he be found euen a fighter against God as Gamaliel speaketh Act. 5. 39. But let him learne to captiuate his reason to the obedience of God 2 Cor. 10. 5. and pray against his infidelity as Marke 9. 24. euen cry with teares vnto God to helpe his vnbeliefe The second Vse of the Doctrine is to reprooue them that thinke and say so much preaching is needlesse we haue too much preaching that count the calling of the Ministry the most vnnecessary calling in the Common-wealth that thinke of all callings and conditions of men Preachers may best be spared and therefore spoyle this function and disgrace it by all meanes Of those men it may be said as Psal. 73. 9. they set their mouth against heauen For how can a man more directly contradict the Word and Spirit of God than by saying or thinking thus But know this beloued for a certaintie that as in the Church there is no calling of that necessity as a good Ministrie the Lords Orchard the Lords Building the Lords Family the Lords Husbandrie cannot possibly be without it so euen in the Common-wealth there is no calling but one so necessarie no calling but one the Magistracie I meane whereby the Common-wealth receiueth so great benefit as by the Ministrie Thou leddest thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. Yea the best policie that any state can vse to cause the Common-wealth to prosper and flourish is to plant in euery part of it in euery Congregation an
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.
When he was in tribulation he prayed vnto the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him True it is the faithfull oft in extremity in their own feeling seeme vnable to pray but yet the spirit euen then helpeth them and maketh them able to pray Rom. 8. 26. Yea because the Lord greatly delighteth to haue his people seeke to him let me heare thy voice for it is sweete Cant. 2. 14. this is one chiefe end he aymeth at in bringing affliction vpon them euen to make them seeke and sue vnto him I will goe and returne to my place till they acknowledge their offence and seeke my face in their affliction they will seeke me early Hos. 5. 15. The third and last Reason why affliction is so profitable and necessary is this That it prepares the heart to the vnderstanding and obedience of the Word True it is afflictions cannot soundly conuert the heart that honour is proper to the Word of God the Law of the Lord is perfect conuerting the soule Psal. 19. 7. yet it is a great helpe to a mans conuersion and of great vse and necessity to prepare the heart to receiue profit by the Word Yea there are few or none that would regard the Word or profit much by it if the Lord should not humble them by afflictions The Lord hath two Schooles wherein he nourtereth his children A man that is exercised by affliction will profit more by one Sermon than another will doe by ten Esay 26. 9. Seeing thy iudgements are on the earth the inhabitants of the world shall learne righteousnesse When God by affliction hath humbled men and prepared their hearts if they might then haue good Teachers they would profit greatly If there bee then a messenger with him an interpreter one among a thousand to declare vnto man his righteousnesse then he is gracious vnto him c. Iob 33. 23 24. That made the Psalmist say Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal. 94. 12. This Dauid speaketh of himselfe Psal. 119. 71. It is good for â—…e that I haue beene afflicted that I may learne thy Statutes Though he were a most teachable Scholler yet he learned better by it than he could haue done without it While we are in prosperity we are like wanton children apt to play with our meate many things we heare we cannot vnderstand nor be perswaded of we will beleeue what we list obey what we list laugh at some truths that are taught vs fret and rage at other But affliction will open our eares if we belong to God and make vs vnderstand and be perswaded of many truths which before we could not beleeue Iob 33. 16. Then hee openeth the eares of men euen by their corrections which hee hath sealed So that to them that will not be perswaded it is such a great sin to sweare now and then or to profane the Sabbath or to be drunken that there is such a necessity of hearing the Word preached as we haue taught we may say as the Prophet doth Esay 28. 19. There shall bee onely feare to make you vnderstand the hearing I warrant you if you belong to God he will by affliction perswade you one day and make you to vnderstand these truths Yea affliction bringeth a man to a more cleare certaine and experimentall knowledge of God and his truth than euer any without it haue attained vnto 2. Chron. 33. 13. Then Manasses knew that the Lord was God Iob 42. 5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee Lecture the eightie sixe Aprill 2. 1611. IOHN IIII. XLVII IT remaineth now that we proceed to the Vses that are to be made of this Doctrine touching the profitablenesse of affliction which the time would not permit vs to enter vpon the last day Which I am the more willing to insist vpon because this Doctrine was neuer more seasonable I thinke than it is at this day in regard of the generall Visitation of God that eyther is now or hath beene of late in euery Village and in euery Family nay I thinke there is scarce any one of you but you are still or you haue been of late afflicted with sicknesse either in your own persons as this Rulers sonne or in some that are neare and deare vnto you as this Ruler himselfe was Two principall Vses there be then that we are all to make of this Doctrine first it teacheth vs how to beare afflictions secondly how to profit by them For the first The man that doth beleeue this Doctrine and is fully perswaded that to all Gods Elect affliction is profitable and necessary will first beare afflictions patiently secondly will be comfortable and cheerefull in affliction thirdly will euen kisse the rod and be thankfull for afflictions fourthly will be so farre from desiring to be freed from affliction that he will rather desire it and pray for it See the experience and proofe of this in Gods children that were flesh and bloud as well as we and subiect to the same passions and infirmities that we are in these foure points First they haue beene quiet in their minds and free from murmuring and impatience Psal. 62. 1. He saith not onely as in Psal. 39. 9. I was dumbe I opened not my mouth because thou didst it but My soule keepeth silence vnto God Secondly they haue beene cheerefull and full of ioy Rom. 5. 3. Neither doe wee so onely but also we reioyce in tribulation Thirdly they haue beene thankfull vnto God for their afflictions Iob 1. 21. Blessed be the Name of the Lord. Psal. 42. 11. Waite on God for I will yet giue him thankes Fourthly they haue euen desired and prayed for affliction mistake me not in this point I know well affliction is not simply to be prayed for It is in it owne nature a curse as I haue told you and fruit of Gods wrath yet because the childe of God knowes it is a meane that God hath been wont to do his people that good that he hath not vsed to doe any other way he may lawfully desire of God that he would rather afflict him and that sharply too then suffer him to perish rather vse this meanes to humble and reclaime him then tosuffer him to go on in his euill way els would not the Prophet haue prayed as he doth Ier. 10. 24. O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing I know you will be ready to thinke that it is very strange that any should be able in this manner to beare affliction and that it were a maruellous happinesse to a man if he could attaine to this measure of grace I will therefore shew you the meane whereby the faithfull haue attained to it and wher by we also may attaine vnto it and that is the beleeuing and considering of fiue principall points all
64. 6. All our righteousnesses saith the Church are like filthy clouts But doth God therefore reiect them No first he accepteth them and takes them in good part they are acceptable to God by Iesus Christ 1. Pet. 2. 5. secondly he delighteth and taketh great pleasure in them sweet is thy voice Cant. 2. 14. thirdly yea he will also reward them not onely in this life yet godlinesse hath promises euen of this life 1. Tim. 4. 8. but euen with the reward of the inheritance as the Apostle speaketh Col. 3. 24. When the dead shall be iudged he will giue reward not onely vnto his seruants the Prophets and to his Saints but to all that feare his Name both small and great Apoc. 11. 18. Thirdly and lastly he is so farre from reiecting his seruants for any their infirmities that of all other he hath most care of them that are most troubled with their infirmities he sheweth most tender respect vnto them In this respect it pleaseth the Lord to compare himselfe to a carefull and good shepheard that sheweth his care most of all towards those sheepe that are most weak and feeble in the slock Esay 40. 11. He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall guide them that are with young And Ezek. 34. 16. I will seeke that which was lost and bring againe that that was driuen away and will binde vp that that was broken and will strengthen the weake In this respect it is said of Christ Mat. 12. 20. Abruised reede shall he not breake and smoaking flaxe shall he not quench See an experiment of this in those two Apostles which aboue all shewed most weaknesse of Faith Thomas and Peter and you shall finde Christ shewed more tender respect to them two than to all the rest For Peter Christ was most carefull that his resurrection should be reuealed vnto him Marke 16. 7. Yea 1. Cor. 15. 5. He was seene first of Cephas and then of the twelue yea to him specially he giues the commandement to feed his sheepe Ioh. 21. 15. And for Thomas see the care Christ had of him Iohn 20. 24 26. first he appeared againe to his Disciples when hee was among them and for his sake chiefly secondly he singles him out from the rest and giues him sensible helpes and meanes to confirme his Faith The Reasons of this Doctrine are principally two first the loue that the Lord beareth to our persons through Christ. Gen. 4. 4. God had respect to Abell and to his offering Through Christ God is become our father he beareth a fatherly affection to vs yea a farre more tender affection than any of vs that are parents can beare to our little ones yea a mother may forget to haue compassion vpon the sonne of her wombe yet will I not forget thee Esay 49. 15. And yet euen we that are euill stand thus affected to our little ones that we cannot loath them or neglect them for any out-breach or looking asquint or any other such like deformity yea many a thing which in another mans eye is a great blemish as the pocke-holes in the face or such like to vs seemeth none at all yea the weaker and more feeble any of our children are the more tender we are ouer them And this is much more so with the Lord toward his children Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. I will spare them as one spareth his owne sonne that serueth him The second Reason is the respect the Lord hath to the worke of his owne spirit that dwelleth in his children and to the vprightnesse of their heart Psal. 51. 6. Behold thou louest truth in the inward affections therefore hast thou taught mee wisedome in the secret of my heart Vprightnesse of heart is the chiefe worke of Gods spirit therefore Dauid begs this so earnestly of God that he would renew a right spirit within him Psal. 51. 10. and describes the man whose iniquities God hath forgiuen to bee such a one as in whose spirit there is no guile Psal. 32. 2. Where God discerneth this he will beare with many other wants Though Asa had many foule faults yet is he for this commended Asa his heart was perfect with the Lord all his daies 1. Reg. 15. 14. But on the other side it is said of Amazia that though he had not so many faults as Asa but did in many things much better than he yet the Lord reiected him and made not that account of him as he did of weake Asa he did that which was right in the sight of the Lord but not with a perfect heart 2. Chro. 25. 2. The Vse of this Doctrine Before I can deliuer it I must labour to preuent the abuse of it For whereas this is the childrens bread many dogs and whelpes will be snatching at it many a wicked and vngracious man will be ready to abuse this Doctrine to the blessing of himselfe in his vngodly waies and say The best haue their faults God is not so seuere as to marke euery thing that is said or done amisse he will beare with the infirmities of his children my heart is good c. But to such I say they haue nothing to doe with this doctrine but first as of the godly I haue said that none of all their foulest sins shall euer be imputed to them so to thee I say that all euen the least sinne that euer thou committedst shall be laid to thy charge know thou that for all these things God will bring thee to iudgement Eccles. 11. 9. of euery idle word that such men shall speake they shall giue account at the day of Iudgement Matth. 12. 36. Secondly As the duties the godly haue performed euen those that haue beene most full of blemishes shall be accepted and rewarded so the very best things that euer thou didst are abominable to God and shall increase thy condemnation the sacrifice of the wicked is an abomination to the Lord Pro. 15. 8. Thirdly As the foulest sin that euer a godly man fell into was but his infirmity so the least offence that euer thou committedst is a reigning sin And because thou comfortest thy selfe so much in this that the godlyest haue their faults and thy sins are but thine infirmities I will shew thee sundry differences betweene the faults of the godly and thy sins betweene the infirmities of the one and the reigning sins of the other First Before the committing of it The regenerate man doth not commit any foule sinne with purpose and premeditation of heart but hee is ouertaken before he be aware and slippeth suddenly into it through the violence of tentation Thus Paul describeth the sinne of a regenerate man Gal. 6. 1. If any be fallen by occasion ouertaken with any fault So Dauid speakes of himselfe Psal. 39. 22.
haue many waies whereby they may ◅in others 245. All men are bound to doe what they can to win others to God 3◅4 Gods manner of working in mans conuersion is diuerse and wonderfull 325. 326. Country Euery man owes a duty to the place of his birth and breeding 351. Credit A great sin for a man to be carelesse of it 86. Custome The good customes of a Church are not to be broken or neglected 143. 144. Yet it is dangerous in matter of Religion to ascribe too much vnto it 144. Most men make common custome the rule of their conscience 426. Remedies against this corruption 427. D. Dalliance Wanton dalliance is dangerous sinfull 90. Death Faith will make a man willing to die 337. Euery man should looke and prepare for sudden death 44◅ 443. Delay It is dangerous to put off the making of peace with God till sicknesse 442. 443. Delight Naturall and worldly meanes of delight are not vnlawfull and what cautions are to be vsed in this 439. 440. Desire An vnfained desire of grace is a singular grace 9. Fiue differences in this desire betweene the naturall man and the regenerate 9. He that hath sauing knowledge will feele the want of it and desire it 22. Disputing It is dangerous to dispute against knowne truths 151. Dissention How far forth Ministers should seek to agree and the meanes how that may be 301. Difference in iudgemēts should not alienate godly mens affections one frō another 302 Domesticall Instruction and Worship We should vse the exercises of Religion in our families 157. How and by what meanes a man should best instruct and win his family vnto God 241 Doubting Doubtfulnesse and vnsetlednesse in matters of our faith religion is dangerous 137. 140 Euen the doubting of the truth of ought God hath said is a dangerous sin 413 414. E. Examination Christians should examine that that is taught them 151 152. And the good things seeme to bee in our selue 53. Euery affliction should driue vs to examine what it is that hath thus prouoked God ◅04 Examples The examples of some men doe great hurt in hardening of others 74. Many make this the rule of their conscience and remedies against this corruption 426. It is not safe to make the best mans examples the rule of our conscience 428. Exercises of Religion See Christian domest◅call worship Euery man is bound to spend some part of euery day in them 241. The conscionable vse of them will preserue vs from sin 93. Eye A couenant is to be made with our eye 91. F. Faith Motiues and encouragements to beleeue in Christ 13 14. How to know whether wee haue truly receiued Christ 15. In it there is a particular application of Christ 310. There is great certainty and assurance in true saith 3. 8. 332. It workes 1 peace of conscience 2 ioy in the Holy Ghost 3 boldnes in prayer 4 willingnesse to die 335 336 337. True faith is grounded vpon the word only neither vpon sense or experience 348 349. Most men ground their faith not vpon the Word but vpon sense onely 420. He that hath true faith hath an vpright heart and none but he 484. Foure notes to trie it by 484. It is imperfect in the best 333 334. It breeds in the heart true ioy and that vpon fiue grounds 436 437. Falls of the godly How farre the regenerate man may fall from grace 50 51 54. Great difference betweene them and the sins of the wicked 455. 471. 473. Family See Domesticall Sin will bring Gods curse vpon the house and place where it is committed 158. Piety will bring Gods blessing vpon our houses and dwellings ibid. Fasting Christ put no holinesse in fasting nor was giuen vnto it ◅56 Fathers No cause why we should so relie vpon the Fathers as many doe 39. The Papists giue not more due honour to them then we 38. What respect is to be had to our Fore fathers in the matter of Religion 142 143. We do not condemne our Fore Fathers 145. Feasting Though it be lawfull yet it must not be ordinary 92. Fewnesse of Beleeuers Comfort for the faithfull that liue where they haue few or none that ioyne with them in piety 430 431. Fornication It is a most hainous sin 71. Foure causes of the commonnes of it now 74. Both Magistrates and priuate men should shew their zealous hatred to it 78 79. Fornicators must looke for Gods iudgements euen in this life 79 80. They haue also cause to feare the iudgement of finall impenitency hardnes of heart 84 We may not giue men cause to suspect vs to be giuen to this sinne and that is done foure waies 87. Seuen Preseruatiues from this sin 90. Frugality A Christian should be frugall and seeke to increase his worldly estate 238. G. Gestures Rules for bodily gestures in Gods worship 118 119. Gifts All difference in gifts among Ministers doth not make an inequality betweene them because one may excell in one gift and one in another 307 308. The variety and difference among Gods seruants makes much for his glory 308. They should bee teachable and receiue the word with all readinesse and wherein it consisteth 312 213. God hath giuen a variety of gifts to all men not all to any one man 308. Variety of gifts and graces increases loue and vnity among men 319. It is a sin against God and contempt done vnto his good gifts not to make vse and profit of them 320. Gods children ought to make vse of their Ministers gifts in priuate 321. That gift is to be esteemed best which edifies most 287. 291. God Why he euen the whole Trinity is called Father 148. His loue is vnchangeable 180. 340. The knowledg of his omni-presence omniscience is of great necessity and vse 67. 70. He hates and is seuere against the sins euen of his owne people 95. Gods seruants in priuate may forbeare to reprooue some 293. Grace The loue of God in Christ to vs is most free 14 Grace and the meanes therof is highly to be esteemed 53. Grace may be knowne 463. Notes whereby grace may be knowne 468. The diuersity of the gifts of God in men commeth of his free disposition 308. H. Hardnesse of heart Wicked men harden themselues in sin euen by the Word 57 58. They are apt to harden their owne hearts against Gods corrections 402. Hearing A great sin to heare with delight filthy songs and talke 88. The necessity of constant hearing of the word 278. Cautions and encouragements for them that follow Sermons on the weeke daies 240. Heare as oft as thou mayst 172. What behauiour is fittest at the hearing of the Word preached 125 126. 134. The best way to win others to God is to draw them to heare 246. Hearers Be willing to heare one truth as well as another 59. A good signe to like that Ministry best that doth most effectually discouer to a man his sin 112 113. Examine that that is taught
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
gifts is in respect of the benefit we receiue by the gift and the fruits and consequents of it For first whereas all worldly benefits yea and many excellent gifts of Gods spirit also a man may enioy and perish with them as Esau Saul and Iudas did this whosoeuer receiueth can neuer perish Iob. 3. 16. whosoeuer beleeueth in him shall not perish but haue life euerlasting 2. All other gifts and benefits proceed from this as from their fountaine or else they are no blessings nor can doe vs any good Earthly blessings we haue no title to neither can they doe vs any good without wee haue him also and them for him and his sake him hath he appointed heire of all things saith the Apostle Heb. 12. and God hath created them to be receiued with thanksgiuing saith he 1. Tim. 4. 3 of them which beleeue and know the truth nor spiritual blessings neither he hath blessed vs with all spirituall blessings in heauenly places in Christ saith Paul Eph. 1. 3. in which respect also the Apostle saith that for all blessings we must giue thankes to God the Father by him Col. 3. 17. and Heb. 13. 15. By him let vs offer the sacrifice of prayse to God continually 3. If we haue this gift we may be sure neuer to want any other blessing that shall be good for vs how shall he not with him also saith the Apostle Rom. 8. 32 freely giue vs all things and so saith our Sauiour also Mat. 6. 33. seeke you first the Kingdome of God and his righteousnes and all these things shall be added vnto you The third reason whereby this may appeare to be the greatest of all gifts is in respect of the freenesse of this gift This giues great price and value to euery gift the more free it is the more it is esteemed Now of all the gifts that euer God bestowed vpon man this was the freest gift First nothing neither the good workes he fore-saw we should doe nor the faith he fore-saw we should haue mooued him at the first to finde out this way for our saluation and to purpose to bestow this gift vpon vs but his owne good pleasure onely and free grace He predestinated vs vnto the adoption of children by Iesus Christ vnto himselfe saith the Apostle Ephe. 1. 5. according to the good pleasure of his will 2. Nothing mooued him to giue and bestow this gift vpon vs but his owne good pleasure and free grace for what was there in them vpon whom he bâ—…stowed it to deserue it by Consider who they were He bestowed not his gift onely vpon some rare persons for their pietie and holinesse as Abraham Iob Mary though if he had it had beene free enough for there was nothing in them to deserue it but vpon vs all Rom. 8. 32. vpon the world Ioh. 3. 16. and what could there be in the world to deserue such a gift 〈◊〉 Ioh. 5. 19. The whole world lies in wickednesse It is therefore to be obserued that the Lord that the freenesse of this gift might be the better acknowledged sent his Sonne at that time when all things in the Church and Common-wealth amongst his owne people were most corrupt and out of order This greatly amplifies the loue of God in this gift Rom. 5. 8. God commendeth his loue towards vs in that when we were yet sinners and enemies also ver 10. Christ died for vs. Thirdly nothing he requires at our hands for the making of this gift our owne but onely that we should feele the need of it and receiue it at his hands He cryes Esa. 55. 1. Hoe euery one that thirsteth come and Ioh. 1. 12. as many as receiued him to them he gaue power to become the Sons of God The Vse of this doctrine is First to teach vs not to rest contented nor to blesse our selues in any blessing or token of Gods fauour we haue receiued till we be assured that God hath giuen vs his owne Sonne This is the only sound cause of ioy Esa. 9. 3. 6. esteeme basely of all other things in comparison of this as Paul did Phil. 3. 8. no other blessing may giue vs iust cause of ioy but this onely Luke 10. 20. in this reioyce not c. but rather reioyce because your names c. for this is the onely certaine and infallible argument of Gods fauour no outward thing can assure thee of it No man knoweth either loue or hatred by all that is before them all things come alike to all saith Salomon Eccl. 9. 1 2. Esau had all outward blessings in farre greater plenty then Iacob had and yet as it is said Mal. 1. 3. Rom. 9. 13. God hated him Then onely shall we be truly thankefull to God and loue him heartily when we can be perswaded he hath so loued vs as to redeeme vs by his Sonne from hell when we can say to him as Dauid doth Psal. 86. 12 13. I will praise thee Oh Lord my God with all mine heart and I will glorifie thy Name for euermore For great is thy mercy toward me and thou hast deliuered my soule from the lowest hell 2. To confirme vs against desperation Hath the Lord so loued the world that he gaue his Sonne to that end that whosoeuer c. not excepting nor excluding thee but offering him vniuersally Iohn 3 16. 2. Yea commanded that to thee in particular in the Ministery of the Gospel he should be offered Marke 16. 15. Preach the Gospell saith he to euery creature 3. Yea commanded thee in particular to beleeue that he belongs to thee that he dyed for thee 1. Iohn 3. 23. This is his commandement that we should beleeue c. 4. Requiring nothing at thy hands to make this gift thine owne but onely to accept and take it at his hands Iohn 1. 12. 5. So desirous that thou mayst haue the benefit of this gift that he hath reuealed in his word that of all thy sins and rebellions he takes this for the worst and accounteth it the most hainous if thou wilt not beleeue and take this gift of him The Holy Ghost shall conuince the world saith our Sauiour himselfe Iohn 16. 9. Of sinne because they beleeue not on me and wilt thou yet doubt that he loueth thee not wilt not thou beleeue that he meaneth as he sayeth and that in this inestimable loue of his he had respect vnto thee as well as vnto any other 3. To teach vs to inquire how we may know that this gift belongeth to vs the rather because it is certaine it belongs not to all Iohn 17. 9. I pray not for the world no not to all that pretend title to it and seeme very that it is theirs Mat. 7. 21. Not euery one that saith Lord Lord shall enter into the Kingdome of heauen Three notes we shall try by whether we haue indeed receiued this gift 1. No man ordinarily comes to Christ till the law hath schooled him and brought
to enlighten the naturall man and not onely makes offer of his grace vnto him but makes him in some measure able to perceiue it he is so farre from embracing it that he doth oppose and contradict it by all meanes See how witty this woman is in reiecting the grace that Christ offered vnto her see how she reasoneth and struggleth against that light that began to shine in her heart So is it with euery naturall man when God begins to call him Oh how he draweth back what delayes he vseth how vnwilling he is to goe This is fitly resembled in the many excuses those made whom the King bade to the mariage feast Luke 14. 18. 20. And in the Lords calling of Lot out of Sodom Gen. 19. 15. The Angels hastened Lot and Verse 16. Yet he prolonged the time and they caught him and his wife and daughters by the hands the Lord being mercifull vnto him and brought him sorth of the City and Verse 17. Againe they hasted him escape for thy life looke not behind thee neither tarry in all the plaine Yet againe he drawes backe and the Angell was faine to call vpon him againe Verse 18. 22. This corruption shewes it selfe euen in Gods children Cant. 5. 3. I haue put off my coat how shall I put it on I haue washed my feet how shall I defile them 2. Yea hee is not onely thus slacke and backeward but hee refuseth and gaine-sayeth the Lord Rom. 10. 21. All the day long haue I stretched out mine hand vnto a disobedient and gaine-saying people This appeareth foure wayes 1. Though he see the truth he will not yeeld vnto it Psal. 58. 4. 5. They are like the dease adder that stoppeth her eare which will not heare the voice of charmers charming neuer so wisely He will wrangle and reason against it 2. Yea the better wit a man hath the stronger reasonings and oppositions shall he find in himselfe against the truth The wisdome of the flesh is enmity against God saith the Apostle Rom. 8. 7. and the imaginations of the mind are those strong holds and high things that are exalted against the knowledge of Christ as the Apostle cals them 2. Cor. 10. 4 5. 3. He scorneth and hateth the truth it is foolishnes vnto him 1. Cor. 2. 14. How long ye simple ones will ye loue simplicity and the scorners delight in scorning and fooles hate knowledge Pro. 1. 22. He is well enough if these Preachers would let him alone if this foolishnesse of preaching did not so much trouble him but this religion this precisenesse he is euer speaking against and exercising his wit when he is on his ale-bench in flouting and scorning of it and esteemeth him his chiefe enemy that would bring him to grace as Ahab did of Eliah 1. King 21. 20. 4. Yea the more God calls vpon him and seekes to bring him to grace the worse he will be Gen. 19. 9. When Lot admonished the Sodomites though in a most mild manner they tell him plainely they would be the worse for his counsell And this is the nature of euery man Rom. 7. 8. Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence The better the meanes of grace are and the more clearely Gods truth is taught the more lewd and malicious will the naturall man shew himselfe The reasons of this Doctrine are three according to these three degrees of that corruption which is in the naturall man 1. The reason why he hath no desire of grace is this the naturall man is dead in trespasses and sinnes Eph. 2. 1. and therefore our conuersion is called not the restoring of a sicke man nor the healing of a lame man but the raising of a dead man Reu. 20. 6. And how can a dead man desire life or vse any meanes to attaine it 2. The reason why he is so blind and blockish in heauenly things is this Adam not contenting himselfe with that excellent knowledge and wisdome which he had by his creation aspired to be equall with God in knowledge Gen. 3. 6. And so through Gods most righteous iudgement lost that knowledge he had and brought this sottishnesse vpon himselfe and all his posterity 3. The reason why when he seeth the truth he doth so peruersely resist gaine-say and hate it is partly the corruption of his owne nature but chiefly because he is vnder the power of Sathan He gouernes and rules and worketh in him Acts 26. 18. Ephes. 2. 2. 2. Tim. 〈◊〉 26. And we know they in whom Sathan raigneth cannot abide Christ nor his Word but must needs be disquieted with it as we see in the example of the Daemoniack Luk. 4. 34. This Doctrine serueth to reproue and conuince the religion of the Papists of grosse errour in three points 1. They say the naturall man is able to prepare himselfe to receiue grace whereas the Scripture saith 2. Cor. 3. 5. We are not sufficient of our selues to thinke any thing as of our selues 2. That he is able by his free-will to accept of grace when it is offered yea to desire it like the man that lay in the way to Iericho halfe dead Luke 10. 3. Whereas the Scripture saith we are not halfe but quite dead by nature in trespasses and sinnes Eph. 2. 1. and Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure 3. That the naturall man is able to do some good works whereas Christ saith Ioh. 15. 5. Without me ye can do nothing And if there were nothing else to assure vs that it is a false and antichristian religion this might suffice to do it for antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that opposeth himselfe to God and his truth 2. Thes 2. 4. And euen in this Doctrine he contradicteth 1. The plaine and expresse words of the Scripture 2. The whole scope and drift of the Scripture which is to debase the pride of man and to aduance the glory of Gods free grace God will haue no flesh to glory in his presence he will haue him that glorieth to glory in the Lord alone as the Apostle speaketh 1. Cor. 1. 29. 31. By the law or doctrine of faith not of works all boasting is excluded saith he Rom. 3. 27. And againe Eph. 2. 8. 9. By grace are ye saued saith he through saith and not of your selues it is the gift of God Not of workes whatsoeuer done either before faith receiued or after least any man should boast 2. To teach vs what to thinke of and how to be affected towards other men that embrace not the truth 1. Maruell not that there be so many that care not for the Gospell but do so peeuishly and maliciously reiect it Maruell not that thou hearest of so many that dote vpon that grosse and absurd religion of the Papists Be not offended that there be among them very learned men great disputers that bring many arguments
especially that want yeares or such other means of learning should do any great good that they cannot belieue See this in Christs country-men Mat. 13. 55. 57. They were offended at him and could not honour him as they ought because they knew the meannesse of his parentage and education This doctrine serueth first generally to exhort euery one of vs to take notice of this vile corruption in our selues and to striue against it Take heed brethren saith the Apostle Heb. 3. 12. least there be in any of you an euill heart of vnbeliefe Consider with thy selfe 1. Thou canst haue no comfort in God vnlesse thou haue faith Heb. 11. 6. Without faith it is impossible to please him 2. Though it may seeme an easie thing to belieue while thou art in peace and in abundance of all good means of comfort as Papists say this is too easie a way to be the right way to heauen thou wilt find it hard in the time of extremity when that euill day shall come which the Apostle speaks of Eph. 6. 13. Of all things that God hath commanded vs this most needeth the mighty hand of God and the exceeding greatnesse of his power to make vs able to performe it and so speakes the Apostle of it Eph. 1. 19. 3. Thou hast no true faith vnlesse thou canst belieue whatsoeuer God hath said or if thou do distrust the Lord when the meanes do faile Be not therefore too well perswaded of the strength of thy faith but pray and vse all other meanes to get it increased in thee and to haue the infidelity of thy heart subdued more and more The remedy and means for the subduing of it is the consideration of these three points 1. That which the Scripture hath reuealed touching the omnipotency of God Gen. 18. 14. Shall any thing be hard to the Lord ler. 32. 27. I am the Lord God of all flesh is there any thing too hard for me The Lord can do more then he will doe he can of stones raise vp children vnto Abraham Mat. 3. 9. Christ could by prayer haue obtained of his Father more then twelue legions of Angels to rescue him from his enemies Mat. 26. 53. God could haue kept Christ from drinking the cup of his wrath for vs Mar. 14. 36. Yet may no man build on Gods power nor can haue true comfort in it or say God can do this or that if it please him vnlesse he haue his reuealed will to build vpon as well as his omnipotency The Papists in their doctrine of the reall presence and many carnall Protestants in their contempt of the ordinary means are grossely mistaken in this point Therefore the faithfull professing the comfort they tooke in the faith of Gods power vse to ioyne his power and his truth or faithfulnesse together as Psal. 89. 8. O Lord God of hosts who is a strong God like vnto thee or to thy faithfulnesse round about thee And where we haue his word and promise for any thing we may build vpon it and be fully assured that he will performe it be it neuer so vnlike because he is able to do it Thus is the strong faith of Abraham commended by the Apostle Rom. 4. 21. He was fully perswaded that what God had promised he was able also to performe And thus doth Dauid magnifie and set forth the omnipotency of God Psal. 115. 3. Our God is in the heauens he hath done whatsoeuer he pleased See this proued by sundry plaine experiments for of this truth we may say as Psal. 119. 140. Thy word is proued most pure by good experience therefore thy seruant loueth it And these experiments are to be obserued in three points 1. He hath done mighty things by very weak means By three hundred he ouerthrew the huge host of the Midianites and Amalakites who were like Grashoppers in multitude and their Camels without number Iudg 6. 7. 12. 2. He hath done mighty things without any naturall and ordinary means he ouerthrew the mighty wals of Iericho and deliuered the City into his peoples hands onely by the blowing of trumpets of Rams hornes and the shouting of the people Iosh. 6. 20. which made Asa cry to him 2. Chro. 14. 11. It is nothing for thee to helpe with many or with no power 3. He hath done mighty things when all meanes haue seemed as it were to be armed against him and quite contrary to the nature of ordinary means that he might shew himselfe to be indeed the Lord of Hosts as in the case of Israels passing through the Red Sea Exo. 14. 21. 22. And in the preseruation both of the three noble Iewes in the fiery fornace Dan. 3. 27. and of Daniel in the Lions den Dan. 6. 22. 2. To consider how highly God is prouoked with this sinne Psal. 78. 21. 22. 22. 40. 41. They prouoked and grieued him how by tempting and limiting him when Elisha had said To morrow a measure of fine flower should be sold for a shekell because the Prince did but say Though the Lord would make windowes in heauen could this thing come to passe The Prophet in Gods name threatned he should see it for increase of his miserie but not taste of it and so it came to passe for he died a strange and base death 2. King 7. 19. 20. When Zachary a man iust before God and one of whose tongue God might haue had more vse then of many others did but make a doubt vpon this ground he was smitten dumbe for forty weekes Luke 1. 20. Moses and Aaron for doubting vpon this ground also of Gods promise see how seuerely they were punished for it Num. 20. 12. 3. The consideration of the nature of this sinne for as faith is the root of all other good things in vs It is that that purifieth the heart Act. 15. 9. It is that that setteth loue and euery grace on worke faith worketh by loue saith the Apostle Gal. 5. 6. It is that whereby in our whole conuersation we are enabled to liue a holy life The iust shall liue by his faith saith the Prophet Hab. 2. 4. And there is nothing wherein we so much giue glory to God as by our faith Rom. 4. 20. Num. 20. 12. So on the other side nothing so much corrupteth the heart of man as infidelity doth no sinne that we can commit doth the Lord so great dishonour as when we do thus limit him and cannot trust him further then we see him Ioh. 5. 10. He that belieueth not hath made him a lyer And what greater disgrace can you put vpon any man then to giue him the lie Infidelity as it was the first sinne whereby Satan deceiued and poisoned mankind he called Gods truth in question and sought to bring them into a doubt of it Gen. 3. 4. so is it the root of all other our sinnes whereby we depart from God Heb. 3. 12. Therefore doth our Sauiour mention it as the only sinne that the
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
4. But let euery man prooue his owne worke and then shall he haue reioycing in himselfe and not in another The more pretious this treasure is the more need thou hast to take heed thou be not deceiued in it As the wise Merchant did when he had found the true treasure he hideth it and for ioy thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subducit sese he withdraweth himselfe to consider well and try whether it were true treasure indeed before he sells all that he hath to buy the field where it was Matth. 13. 44. 3. Thou maist if thou wilt try certainely discerne this 1. Cor. 2. 12. The Spirit is giuen vs to that end that we may know the things that are giuen vs of God Some rules I will giue thee whereby thou maist know whether the good things that are in thee be the fruits of grace indeed 1. If they be done by the direction and warrant of the Word thus is Iosias goodnesse commended by the Holy Ghost to be true goodnesse indeed it was according to that which was written in the Law of the Lord as we reade 2. Chron. 35. 26. 2. If thy intent in doing of them be to please serue and honour God not to serue thy selfe or men By this note the Apostle describeth truth of grace both in himselfe and in others Of himselfe he saith Gal. 1. 10. that he did not in his Ministery seeke to please men but that he serued God in his spirit in the Gospell of his Sonne Rom. 1. 9. And of others he saith Rom. 14. 6. that he that did either regard or not regard a day was not to be despised or iudged an hypocrite so long as he did that which he did vnto the Lord and in a care to please and approoue himselfe vnto him 3. If thou doest what thou doest in loue to him because thou knowest how much he is delighted with and honoured by thy obedience For the Apostle saith Gal. 5. 6. that that is true faith and such as will auaile a man and stand him in stead that worketh by loue and causeth him to doe euery good worke that he doth out of loue vnto God And our Sauiour by this argument comforts Peter and assureth him that the fall that he had taken was not vnto perdition because as hee proueth by appealing to his own Conscience Ioh. 21. 15. there was still notwithstanding he denied him with his mouth in his heart an vnfained loue vnto him 4. Ifthou doe what thou doest of faith and the loue thou bearest to him grow from thy assurance that he loueth thee in Christ and that thou art his child that he hath forgiuen thee all thy sins this was the roote of Marios loue Luke 7. 47. shee loued much because she knew many sinnes were forgiuen her 3. To exhort such as haue receiued any grace to take heede of going backe This doctrine tends not to licentiousnesse as Papists slander it For 1. We grant the best may fall and cannot choose but fall vnlesse he take great heed 2. God will be as angry with their sins and correct them as sharpely as others God is very terrible in the assembly of his Saints saith the Prophet Psal. 89. 7. as is euident in the example of his seuerity towards Dauid 2. Sam. 13. 11. 12. Though they cannot fall to death they may receiue such bruises and maimes as they shall neuer clawe of haply while they liue and loose the sense of Gods fauour which they esteeme more of then of all the world Dauid professeth Psal. 46. 7. that there was no ioy in the world comparable vnto the ioy that he found Thy loue is better then wine saith the Spouse Cant. 1. 2. 3. If euer they recouer as they that euer had truth of grace shall certaine doe yet they shall doe it with more difficulty then any other sinner as wee may see in the example of Dauid Psal. 51. Obserue therefore and take heede of those things whereby the good estate of thy soule may be impaired And those are two principally 1. As it is with the state of the body with-hold food and rest and exercise from it and the strongest body will decay so is it with the state of the soule with-hold from it the meanes of grace and it will decay 1 Thess. 5. 19. 20. If Prophecyings be despised the spirit will be quenched yea Pro. 29. 18. Where there is no vision the people will decay Yea Heb. 3. 13. If we doe not daily by all good meanes exhort and stirre vp our selues we are in danger to be hardened 2. As it is with the body by poysoning or wounding it the life of it if it be not quite taken away yet will be endangered and the health and strength of it impaired greatly so it is with the soule by sinning against conscience which is as poyson and a stabbe giuen vnto it it is greatly impaired See this in Dauid and Peter after they had yeelded once to sinne against their conscience they grew weaker and weaker more and more vngratious When Dauid had once yeelded to his lust then he cloakes it and addes sinne to sinne in a strange manner Peter when he had denyed once his Master then he doth it with oathes and execrations and strange impudency THE TWELFTH LECTVRE ON APRILL XXV MDCIX IOH. IIII. XV. The Woman faith vnto him Sir giue me this water that I thirst not neither come hither to draw OVr Sauiour hauing in the two former verses prooued that the Water of life which he had to giue was farre more excellent then the water of Iacobs Well this poore woman though she had before obiected and reasoned against it is now through the diuine power that shee felt in his word conuinced and beleeueth that he had indeed a water to giue that was better then that of Iacobs Well which he that hath once drunke of shall neuer thirst againe And out of this perswasion she had of the truth of that he had said shee did now beare a reuerent estimation to his person whom at first she esteemed basely of as of an ordinary Iew she desireth this water that he had spoken of and saith vnto him Sir giue me of that water yet still conceiuing that this thirst he had spoken of was but the thirst of the body and the Water of life but a materiall water she desires it onely out of a carnall respect she had to her owne profit and ease for so she saith Sir giue me of that water that I may not thirst and come hither to draw First then in that this woman being yet a naturall and wicked woman beleeues now the word of Christ likes it and was affected with it and desires this water he had spoken of and yet doth all this in a carnall respect to her profit and ease We learne That the principall thing the naturall man respecteth in the affection he seemes to beare vnto the Word is his carnall ease and contentment
therefore they must needs be soundly religious nor be offended with Religion because thou hearest and seest many of these to fall away for they may haue gone thus farre vpon meere carnall respects and be very hypocrites 2. To teach vs how to iudge of our owne profession and liking to the Word whether it be carnall or spirituall It is necessary euery one of vs should examine this Take heed saith our Sauiour to them that shewed such zeale in hearing of him Luke 12. 1. of hypocrisie And Luke 8. 18. Take heed how ye heare We should in this case ask our owne soule as Christ doth Andrew and the other Disciple Ioh. 1. 38. What seeke you Labour to approue thy heart to God in that profession thou makest for what haue we gained by all our hearing and profession if we be still hypocrites Rom. 8. 8. They that are in the flesh cannot please God I will therfore giue you foure notes wherby you may approue your hearts to be vpright in the profession of the truth 1. If thou canst be willing to heare and receiue without difference euery truth of God though it crosse thee in thy disposition and delights neuer so much True it is 1. A man is not bound to receiue any thing in Religion vpon the credit of any man whatsoeuer till he haue tried and examined it by the Scriptures They that heard the Apostles themselues were not bound to do so Act. 17. 11. Now we are expresly forbidden to do so Proue all things saith the Apostle 1. Thes. 5. 21. And when or vpon what occasion saith he so Surely immediately vpon the Charge he had giuen in the former Verse against despising of prophecying And therein he teacheth vs plainely 1. That we must proue and examine whatsoeuer we heare in Prophecyings and Sermons whosoeuer the Preacher be 2. That this is no despising of prophecying nor contempt done to the Ministers of the Word to examine the doctrine that they teach by the Word of God 2. A man may be more desirous to heare some truths and doctrines taught and deliuered then some others because some are of more vse to him then others are As the Minister may and ought to teach some truths and to insist vpon them with more diligence and zeale then others This is a faithfull saying saith the Apostle Tit. 3. 8. and these things I will that thou affirme constantly So may euery Christian heare some truths with more desire and affection then others Tit. 3. 8. 3 Some truths may be in Christian wisdome for a time concealed because the audience is not fit to heare them We haue our Sauiours owne example for this point of wisdome Mar. 4. 33. He spake the Word vnto them as they were able to heare it Yet he that hath a good heart will be willing to heare and receiue one truth as well as another and when he seeth it to be Gods truth will without reasoning receiue it and yeeld vnto it and not prescribe what shall be spoken to him in the Lords name as they did Esa. 30. 10. But comes to the hearing of the Word with Cornelius resolution Acts 10. 33. We are prepared before the Lord to heare all things whatsoeuer that are commanded thee of God His soule saith to God as Samuel was taught to say 1 Sam. 3. 9. Speake Lord for thy seruant heareth He is willing to be acquainted with euery part of Gods will though it make neuer so much against him A notable example we haue of this in old Ely for though he had iust cause to iudge that that which Samuel had to say to him from the Lord would be little to his comfort Both because of a heauy message he had receiued from the Lord a little before 1 Sam. 2. 27. to 36. And because he saw Samuel was very vnwilling to let him know what the Lord had said vnto him 1 Sam. 3. 15. Yet see how earnest he is with Samuel to know all God do so to thee and more also saith he 1 Sam. 3. 17. if thou hide any thing from me of all the things that the Lord said vnto thee And surely this should be the desire of all Gods people to their Ministers that they would deale faithfully with them and acquaint them with the whole counsell of God For 1. All the holy Scripture is of equall authority and therefore if we receiue any one part for his sake that is the Author of it we will receiue all 2 Tim. 3. 16. All Scripture is giuen by inspiration of God And Iam. 2. 11. He that said do not commit adulterie said also do not kill 2 The Minister of God is bound to deliuer the whole will of God to his people There was not a word of all that Moses commanded which Ioshua read not before all the congregation of Israel Iosh. 8. 35. And Ioshua in that case was no further bound then than euery Minister of the Gospell is now Go stand and speake in the Temple to the people saith the Angell of the Lord to Peter and Iohn Act. 5. 20. all the words of this life And it was Pauls comfort as he professeth Act. 20. 27. That he had studied to declare vnto the Church of Ephesus all the counsell of God 3 God hath charged the people to heare all Obserue and heare all these words that I command thee saith the Lord Deut. 12. 28. And Him shall ye heare in all things whatsoeuer he shall say vnto you saith the Lord concerning Christ Acts 3. 22. 4 Euery truth of God reuealed in his Word concerns euery one of Gods people and is profitable for them to know Those things that are reuealed saith Moses Deut. 29. 29. belong to vs and to our children for euer that we may do all the words of this Law And the Apostle teacheth vs 2 Tim. 〈◊〉 16. that All Scripture is profitable And Rom. 15. 4. that Whatsoeuer things were written aforetime euen in the Old Testament were written for our learning Insomuch as the Minister shall do them great wrong and make himselfe guilty of their bloud if he conceale any part of Gods truth from them Act. 20. 26. 2 If thou respect not in thy profession any worldly profit benefit or contentment but onely the kingdome of heauen and the saluation of thy soule True godlinesse hath the promises euen of this life 1 Tim. 4. 8. and we may be sure not to want any thing that shall be good for vs if we truly feare God Psal 34. 10. But that is not the chiefe thing we should haue respect vnto nor the mark we must aime at nor the profit and reward we must seek for in seruing God but the kingdome of heauen Seeke ye first the kingdome of God saith our Sauiour Mat. 6. 33. Our conuersation is in heauen it is heauen that we trade for saith the Apostle Phil. 3. 20. and 1 Cor. 9. 25. We run and striue iaith he to obtaine an incorruptible crowne And he tels
2. The tongue of the wise vseth knowledge aright To the application of the Word a speciall Wisdome is required 1. Corinth 12. 8. The Pastours gift whose worke stands principally in application is called there the word or vtterance of wisdome 2. Sinne must so be reproued as that the credit and estimation of the person that sinneth may be preserued as much as may be Priuate sinnes must not be made publike Our Sauiour therefore here when he discouers to this Woman her secret sinne doth it in secret betweene them two hee would not haue so much as any of his Disciples by This our Sauiour giues for a rule to be obserued by all that desire to win their brother Mat. 18. 15. Goe and tell him his fault betweene him and thoe alone Yet neuerthelesse this must be done by all that would win soules to God they must plainely and particularly discouer to them their sinnes Let them do it with as much wisdome as they can and with as much loue as they can so they do it This must needs be done This is made a chiefe part of the office and dutie of a Minister when the Apostle had deeply charged Timothy 2 Tim. 4. 12. to preach the word and to be instant in season and out of season he tells him how he should performe that duty to doe it well reproue saith he yea rebuke exhort c. and the contrary noted as the most proper mark of a false Prophet Lam. 2. 14. Thy Prophets haue looked out vaine and foolish things for thee they haue not discouered thine iniquity Yea this must be done 1. Particularly and plainly that the party may feele himselfe and his owne sin touched as plainly appeareth by the Prophet Nathans dealing with Dauid 2. Sam. 12. 12. Thou art the man yea 2. If they be publike and scandalous sins they must be reproued publikely 1. Tim. 5. 20. 3. It must be done effectually and zealously Cry aloud saith the Lord Esa 58. 1 2. lift vp thy voice like a trumpet Yea 4. In some cases with sharpnesse and bitternesse also Tit. 1. 13. Rebuke them sharply This sharpnesse Christ himselfe vsed sometimes Mat. 23. 33. Ye serpents ye generation of vipers how can ye escape the damnation of hell The Reason of this is the benefit that comes to Gods people by hauing their sinnes thus plainely and effectually discouered vnto them 1. Till men haue the true sense and knowledge of sinne they can neuer vnderstand rightly or clearely belieue any thing in Religion with any certainty or assurance This we haue an experiment of in this poore woman how blockish was she till Christ reuealed vnto her her sin and one chiefe reason why she was so vnable to vnderstand the Word of Christ was because she liued securely in a grieuous sin As the earth cannot receiue the seed till it be plowed vp so the heart of man cannot receiue the Word till the Lords plow haue been in it This comparison the Holy Ghost vseth Ier. 44. A kind of knowledge in Religion I grant is in many that liue securely in grieuous sinnes and neuer had their consciences touched with an effectuall knowledge and sense of sinne but you neuer knew any such that did attaine to a cleare and certaine knowledge The Lord will teach sinners saith Dauid Psal. 25. 8. that is such as know and feele themselues to be most miserable and grieuous sinners in the way and vers 9. The meeke such he means as are made meeke this way such as through pouerty of spirit and mourning for that are made meeke and humble according to that gradation our Sauiour vseth Mat. 5. 3 4 5. will he guide in iudgement and the meeke will he teach his way And of the rest the Apostle Paul saith that such as haue pleasure in vnholinesse and vnrighteousnesse cannot receiue the loue of the truth no nor belieue the truth but shall be apt to belieue lies and to be seduced 2. Thess. 2. 10 12. 2. Till men haue the true knowledge and sense of sinne they can neuer know Christ to the comfort and saluation of their owne soules Of this also we haue an experiment in this poore Woman of Samaria She neuer knew the gift of God nor who it was that spake vnto her she knew not Christ aright nor esteemed of him till he had discouered to her her sinne Such onely are fit to come to Christ Matth. 11. 28. Such and such onely shall be refreshed by him as are weary and heauy laden this way And indeed that no man can come to true comfort till he haue the true knowledge and sense of his sinne is euident by this that no man can find mercy with God for the pardon of his sinne till he can with a penitent and humbled heart confesse his sinne vnto God Prouerb 28. 13. He that couereth his sinnes shall not prosper but he that confesseth and forsaketh them shall find mercy And therefore Dauid vseth this as a reason to moue God to mercy Psalme 51. 3. For I acknowledge my transgressions and my sinne is euer before me Many thinke that the Ministry that plainely and powerfully rebuketh sinne serues to no other vse then to bring men to despaire and to fill them with melancholy but this is a fond conceit The true knowledge and sense of sinne is the onely way to comfort Iohn 16. 7 8. Christ saith the Spirit the Comforter which he would send should reproue and conuince the world The Spirit of God neuer comforted any till he had first reproued and conuinced them Therefore Paul reioyced greatly to heare of the Corinthians sorrow 2. Cor. 7. 7. and tels them ver 8. That he repented him not that he had made them sorrowfull and saith ver 9. That he had done them no hurt at all in reprouing them so sharply and bringing them to such heauinesse and giues this for the reason of it ver 10. Godly sorrow causeth repentance neuer to be repented of but worldly sorrow causeth death And the Apostle Iames when he had exhorted them to humiliation for sin and said Iam. 4. 9. Be afflicted and mourne and weepe let your laughter be turned to mourning and your ioy into heauinesse He preuents this obiection and tels them ver 10. if you be once thus humbled then he will lift you vp as if he should say that is the way to sound comfort according to that promise he had spoken of ver 6. God resisteth the proud and giueth grace to the humble 3. Till men haue the true knowledge and sense of sin their hearts can neuer be subdued to the obedience of God nor come to a true reuerence and feare of God This also may be seene in this poore woman till Christ told her of her sin she answered him scornfully and reiected him and obiected and reasoned against him What was it in the Ministery of Peter that wrought that wonderfull conuersion when about three thousand soules receiued the word gladly and were
notwithstanding the grosse sins thou liuedst in before thy calling when there was in thee no grace at all nor loue to God he then loued thee so far forth as to giue thee his Word to offer his Son to thee to giue thee his spirit how canst thou doubt but he will much more loue thee and not cast thee off for thy sinnes now he hath giuen thee a heart to loue and feare his name Secondly this Doctrine serueth for our instruction and imitation that professe our selues to be the children of God we should be followers of God in this as deare children Ephes. 5. 1. 1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion so we should not be discouraged from endeauouring with all long sufferance by all meanes especially by prayer vnto God the conuersion of such as are yet without grace be they neuer so wicked specially such of them as God hath tyed vs vnto by any speciall bond when the Apostle had charged Timothy to take principall care of this that in the Church assemblies prayers of all sorts may be made for Kings and all in authority whereof at that time there few or none that professed or fauoured the truth 1. Tim. 2. 1 2. he tells him vers 3. that this is good and acceptable in the sight of God our Sauiour and giues this for the reason of it vers 4. because hee will haue all men of all sorts and conditions of men some to be saued and to come vnto the knowledge of the truth And 2. Tim. 2. 24 25. he saith the seruant and minister of the Lord must be gentle vnto all men apt to teach patient instructing with meeknesse euen them that oppose themselues And Tit. 3. 2 3. he requires of all the faithfull that in their whole conuersation they shew all meekenesse to all men considering how bad themselues euen the best of them were before their conuersion 2. As the Lord loueth no man the worse for that he hath beene after once he hath vnfainedly repented no more should we See this in the Apostles charge concerning the incestuous person Yee ought saith he to forgiue him and comfort him lest peraduenture such a one should be swallowed vp with ouermuch sorrow Wherefore I beseech you that you would confirme your loue toward him 2. Cor. 2. 7 8. 3. As the infirmities of Gods children doe not cause the Lord to despise them or dislike their good workes no more should the infirmities we discerne in them that feare God cause vs to despise them or minish that reuerence and loue that we owe vnto them Despise not any of Christs little ones Matth. 18. 10. Honour all that feare God Psal. 15. 4. THE TWO AND TWENTIETH LECTVRE ON AVGVST XV. MDCIX IOH. IIII. XIX XX. The Woman saith vnto him Sir I perceiue that thou art a Prophet Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WEe haue heard that in the former verses our Sauiour seeking the conuersion of this poore woman and finding she could not or would not vnderstand what he had said vnto her in the commendation of the water of life which he had to bestow vpon her discouereth to her the secret whoredome that she liued in Now in these words the Euangelist setteth downe the effect which this reproofe did take in her heart and how the grace of true conuersion did now begin to worke and shew it selfe in her And this he noteth in three singular effects and fruits of grace that did appeare in her First she denied not nor excused or extenuated the sin which he had charged her with though she might well think he was neuer able either by witnesse or presumptions to conuince her of it Secondly neither doth she like euer the worse of him for dealing thus with her though if she had had in her no better a spirit then she had at the first she would haue scorned and defyed him that he being so meane a person as his habite did giue him to be should thus controll her she would haue told him that he spake this but out of a malicious and hard conceit that he had either against her nation because she was a Samaritan or against her person because she had denyed him water This I say she had beene likely to haue done if she had had nothing but nature in her but she doth not so but out of a tender conscience which the word of Christ and his Spirit had wrought in her she freely acknowledgeth her sin yet doth not the Euangelist who sets downe but the briefe summes of those things that were spoken and done report that she confessed her sin in plaine tearmes but that she did it in a far more effectuall manner to expresse her repentance then could otherwise haue beene done in so few words more effectually then if she should plainely haue said It is true indeed Sir that man that I keepe is not my husband but I liue in shamefull Whoredome with him For in these words Sir I see that thou art a Prophet She doth not onely confesse the truth of that which he chargeth her with but she doth also professe the reuerence and honour she bare to his person and that she esteemed now of him much better then she did before And this is the second fruit of her conuersion which the Euangelist doth record The third is this that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to her secretest sins but ready also to charge her with them yet she doth not out of a seruile feare and guilty conscience shrinke away from him and shun his company but desireth further communication with him and seekes instruction and resolution from him in a case of conscience that did most neerely concerne her For being touched in conscience with remorse for her sin and carefull to seeke peace with God shee desireth to be resolued by him in the right way how she may seeke the Lord and do him that seruice that may be acceptable vnto him Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman let vs consider in order so as we may receiue instruction and comfort by them And first in that it is noted as a fruit of true conuersion and repentance in this Woman that being charged with her sin though it were secret she presently acknowledgeth it and saith as one being out of all doubt and fully resolued Sir I see that thou art a Prophet Wee learne That hee that is truely penitent for any sinne will bee ready to acknowledge his sinne euen to men when hee is charged with it He will be ready to acknowledge his sinne euen vnto men when he is charged with it I doe not say that a man is bound to acknowledge all his
particular which direct vs how to carry our selues in euery part of Gods publike worship And those I am now to deliuer vnto you let me intreat your attention and patience while I finish this doctrine the rather because it is not so pleasing I know vnto the eare as many other things that may be taught vnto you But 1. It is a truth Christ hath taught vs in his Word and whatsoeuer God is pleased to teach we must be content to heare For thus saith the Lord of Christ Ye shall heare him in all things whatsoeuer he shall say vnto you Acts 3. 22. 2. It is a truth naturally arising out of this Text and such as there be few places in Scripture from which it may be so fitly deliuered as from this 3. It is a truth of continuall vse and therefore we are bound to teach it I haue kept backe nothing that was profitable vnto you saith the Apostle Acts 20. 20. and if we be bound to teach it you are bound to heare it also 4. It is a truth you haue not oft heard and my desire is to speake so fully of it now that I may not need to teach it againe I told you the last day that there bee sixe duties of Gods worship vsed in our Assemblies and all of them by the ordinance and commandement of the Lord. For 1. We pray togeher 2. We heare the Word read 3. We heare the Word preached 4. We sing Psalmes 5. We haue both the Sacraments administred 6. We heare and receiue the blessing of God pronounced by his Minister Now the Word of God hath giuen vs particular direction how to carry our selues in euery one of these For prayer we finde three directions 1. We should if conueniently we may kneele at prayer The fittest gesture in prayer is kneeling because we haue no gesture in vse amongst vs so fit to expresse our humilitie by For this we haue a plaine commandement to vse it when we may Psal. 95. 6. Come let vs worship and fall downe and kneele before the Lord our maker So Paul taking his leaue of the Elders of Ephesus kneeled downe and prayed with them all Act. 20. 36. And so all the Christians at Tyrus accompanying Paul to the ship with their wiues and their children kneeled downe on the shore and prayed Acts 21. 5. Yea we haue the example of farre greater persons for this namely of Salomon 1. King 8. 54. And of one that was greater then Salomon euen out Sauiour himselfe Luke 22. 41. 2. They that cannot conueniently kneele should stand or at least doe as much reuerence with some other gesture and posture of their body as they can Some cannot conueniently kneele at prayer through age and other infirmities and we know God preferres mercy euen in this kind to our selues before sacrifice Matth. 12. 7. Some by reason of their Seates cannot kneele conueniently If the Minister should kneele at prayer in many Churches the people could not heare him no more could many of them doe if they should kneele downe themselues at his prayers And edification should bee more respected then gesture or any other thing that is but a matter of circumstance the Apostle blames the neglect of this as a chiefe fault in Gods publike worship 1. Cor. 14. 17. and professeth verse 19. that himselfe had a chiefe respect vnto this in all the parts of his Ministry and vers 26. giues this charge to the Church concerning euery thing that is to be done in the Church-assemblies Let all things bee done to edifying Such I say as cannot conueniently kneele should either by standing or by some other gesture shew as much bodily reuerence as they can For standing vp at prayer wee haue direction Nehemiah 9. 2. 5. Marke 11. 25. Luke 18. 13. And for the bodily reuerence that they should striue to shew that can neither kneele nor stand vp wee haue old and weake Iacobs example Gen. 47. 31. And Israel worshipped or adored towards the beds head If it be obiected that Dauid sate at prayer 2. Samuel 7. 18. I answer the word there vsed signifies as properly and vsually to remaine and abide in a place or at a thing as to sit as Genesis 27. 44. Leuiticus 14. 8. 1. Samuel 1. 22. and 20. 19. 2. Samuel 19. 32. in all which places the very same word is vsed in the originall tongue and must be vnderstood not of the gesture of sitting but of continuing and making some abode as all the best translators doe render it And so it is also to be taken and vnderstood there Dauid continued before the Lord. 3. All should with silence ioyne in heart with the Minister and in their vnderstanding and affection goe with him in his prayer and at the end of prayer witnesse their consent by saying Amen And that this is the part and duty of the people in publike prayer is euident both by the example and direction of the Word in these places 1. Chron. 16. 36. Nehemiah 8. 6. 1. Corinthians 14. 16. 2. At the hearing of the Word preached all must attend and hearken diligently and our whole carriage must bee such as may no way hinder but stirre vp and helpe our attention to that that is taught Acts 8. 6. The people gaue heed to those things which Philip spake with one accord And wee are commanded to hearken diligently Esay 55. 2 3. From day light till noone the eares of all the people were attentiue Nehemiah 8. 3. and Prouerbes 2. 2. cause thine eares to hearken Therefore it is noted to haue beene the vse of the people of God for the helpe of their attention to fasten their eyes vpon the Teacher Luke 4. 20. and to keepe their places Nehemiah 8. 7. So that to sleepe at Sermon or to talke or to suffer the eyes to wander here and there or to reade yea though it be on the Bible if wee hinder our attention thereby to that that is taught argueth want of reuerence and is a kind of contempt done to Gods Ordinance Iob speaking of the reuerence that men did beare to him saith Iob 29. 9. When hee spake the Princes stayed talke and layed their hand vpon their mouth and verse 21. vnto me men gaue eare and waited and held their tongue at my counsaile and ver 23. they waited for mee as for the raine In this respect writing and taking notes at Sermons because 1. It helpes to keepe the mind attentiue to that that is taught And 2. It helpes the memory is not vnfit how euer it be thought by some to be some hinderance to the words working vpon the affection in hearing 3. At the hearing of the Word read some further gesture and outward signification of reuerence is to be vsed then is required at the hearing of the Sermon See a proofe of this in the example of the Teacher Luke 4. 16. Our Sauiour when he read his Text stood vp to reade When he beganne his Sermon he sate downe
verse 20. See another proofe of it in the example of the hearers Neh. 8. 5. When Ezra opened the booke to reade the Scriptures all the people stood vp But when they heard the Sermons they were wont to sit Ezek. 33. 31. My people sit before thee and heare thy words If you aske what reason there is for this seeing 1. The people of God doe out of doubt receiue more profit and comfort by the Word preached then by the Word read faith comes by hearing saith the Apostle Rom. 10. 17. and 1. Cor. 1. 21. it hath pleased God by the foolishnesse of preaching to saue such as doe belieue 2. God workes more mightily by the preaching of the Word then by the Word read When Paul saith Rom. 1. 16. That the Gospell is the power of God vnto saluation what meaneth he by the Gospell surely the preaching of the Gospell as appeares vers 15. I answer that though this be so yet is the Word read in it selfe of farre greater excellency authority and certainety then the Sermon of any Preacher in the world For 1. It comes more immediatly from God all Scripture is giuen by inspiration of God 2. Tim. 3. 16. And though it be translated by men yet is there in it farre lesse mixture of humane ignorance and infirmity then in preaching While the Word is read we are sure we heare God speaking vnto vs and that it is the truth that we heare But not alwaies so when man preacheth for the best man is subiect to errour Rom. 3. 4. and 1. Cor. 13. 9. We know in part and prophecie in part 2. The Word that is read is the foundation of all Sermons and the very Touch-stone whereby they are to be tried To that which we heare read simple and absolute obedience is due without any question made of the truth and certaintie of it so is it not to that we heare preached further then we finde it agreable to the written Word Acts 17. 11. They of Berea are commended for examining that which the Apostles themselues did teach And a commandement is giuen vs 1. Thess. 5. 11. to prooue that we heare and comparing that with verse 20. it is plaine that in doing so we shew no contempt to our Teachers So you see the custome of our Churches in sitting bare while the Word is read is grounded vpon good reason and warrant from the Word of God and such as it well becomes euery one of Gods people to conforme themselues vnto 4. I haue beene long in directing what outward behauiour should bee in these three exercises In the three following I will be the briefer In singing of Psalmes though we should respect the matter more then the Tune or Musicke and vse the Tune onely as a meanes to stirre vp and encrease good meditations and affections in our soules Col. 3. 16. Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs Yet is there for the reuerence of this part of Gods worship due respect also to be had of keeping the Tune And as they shew contempt to the ordinance of God that sit mute and ioyne not with the Congregation in it so doe they also that by not keeping the Tune doe disturbe and breede confusion in the Congregation It is said of those that sung in the Temple that they sung as if they had beene all but one man making one sound to be heard in praising the Lord. 2. Chron. 5. 13. 5. In the time that either of the Sacraments are administred we haue partly learned how we should behaue our selues by that which we haue already heard For in the administration of both the Sacraments the greatest part of the time is spent in prayer and in reading of the Word and in singing of Psalmes But besides all this that hath beene said this one direction is peculiar to the Sacraments that we must vse the helpe of our eye and behold that which is done in the Administration of the Sacraments we must be hold when the Water is applied the Bread broken the Wine powred out and giuen In the other parts of Gods seruice the Lord teacheth and helpeth our edification by the vse of our eare in this by the vse of our eye also In which respect also the Sacrament is called a visible word When Moses tooke the bloud of the Sacrifice and sprinkled it vpon the people he bad them behold the bloud of the couenant which the Lord made with them Exod. 24. 8. 6. When the blessing is pronounced by the Minister of Christ at the end of Gods publike worship and dismissing the Congregation The people in reuerence to the Lord whose blessing they are to receiue thereby should stand vp When Salomon who in that was more then a King blessed the Congregation of Israell it is precisely noted by the Holy Ghost that the gesture the people vsed while Salomon gaue the blessing was standing 1. King 8. 14. 2. Chron. 6. 〈◊〉 and all the Congregation of Israell did stand Thus haue I finished the first Vse of this Doctrine touching the outward reuerence due to the Sanctuary and giuen you directions out of Gods Word how yoâ—… should carrie your selues in his publike worship Lecture the eight and twentieth October 10. 1609. IT remaines now that I come to the second Vse and that is for reproofe of such as beare no reuerence but shew open contempt to the publike worship of God And I finde three principall faults in this kind 1. The neglect that is had of the place it selfe where our Church assemblies are kept I meane of our Churches and Temples 2. The refusing to be present and to ioyne with the assembly in Gods worship 3. The vnreuerent behauiour and contempt that is done to Gods worship by them that vse to bee present at it 1. It is a sinne and contempt done to Gods publike worship when our Churches are spoiled and defaced The Prophet complaining of the enemies of Gods people Psalme 74. 10. that they did blaspheme Gods name that they blasphemed and reproched the Lord verse 18. he giues this for one reason of it verse 8. that they burnt vp the Synagognes of God Yea it is a sinne and contempt done to Gods worship when there is not care had that they be decently and comely kept and maintained I haue already granted that it hath beene the folly and superstition of the Papists to thinke that their Temples could neuer be for the building and furniture stately and glorious enough And if any shall obiect for their superstition the glorie and statelinesse of Salomons Temple I answer the comparison and proportion will not hold betweene that Temple and ours but betweene the Synagogues that the Iewes had and our Churches By reason of three notable differences that are as I then shewed you betweene the Temple at Ierusalem and our Temples yet may we truely say that as superstition made the Papists too carefull and bountifull so prophanesse and
to saluation 2. Timothy 3. 15. 3. We must vse in our doubts to conferre and mooue questions to such as are able to resolue vs the Priests lippes should keepe knowledge so the people should seeke the law at his mouth Malachy 2. 7. And Cornelius was directed to send for Peter and to seeke resolution in all his doubts from him Acts 10. 5. 32. 4. Because the Lord onely is the teacher that can resolue and perswade our hearts wee must giue our selues much to humble and faithfull prayer so did Dauid Psalme 119. 18. open thou mine eyes c. so did the Spouse of Christ when she found her selfe in danger to be seduced Cant. 1. 7. and Cornelius being in doubt and perplexity this day sought by fasting and prayer to receiue direction and resolution from God Acts 10. 30. 2. For reproofe 1. Of them that willingly remaine vnsetled in Religion vpon this pretence that by reason of the many differences in Religion they find in the world and the great shew of reason each side hath and the fowle faults that they discerne in men of all Religions they see great cause to doubt them all and small hope to attaine to any certainety and therefore they will serue God and not trouble themselues to enquire whether side hath the truth For the Elect and such as haue grace and good hearts shall be able to attaine to certaintie though there were neuer so great differences and occasions of doubting Of the Elect it is said Matth. 24. 24. That it is not possible for them to be deceiued and Iohn 10. 4 5. That Christs sheepe know his voice and will follow him and a stranger they will not follow because they know not his voice and of the godly and such as vse the meanes of grace and knowledge with a good heart it is said that the Light shall shine vpon their wayes Iob 22. 28. That God will instruct and teach them in the way that they should goe and guide them with his eye Psalme 32. 8. That the secret of the Lord is reuealed to them that feare him and his couenant to giue them vnderstanding Psalme 25. 14. That their eares shall heare a word behind them saying this is the way walke ye in it Esay 30. 21. That they shall know of that doctrine which is taught them whether it bee of God or whether their teacher speake of himselfe Iohn 7. 17. That they haue an vnction from the holy one and know all things Iohn 2. 20. Such shall vnderstand the Scripture and grow vnto certaintie For the testimonie of the Lord is sure and maketh wise the simple Psal. 19. 7. It is able to giue subtiltie to the simple and to the child knowledge and discretion Pro. 1. 4. So that all such as resolue that they will remaine neuters and seeke for no certaintie giue euidence against themselues that they belong not to Gods election nor haue any grace in them 2. Them that are ignorant and vtterly vnacquainted with matters of Religion that thinke and speake of these things carelesly or as of things that nothing concerne them Such are the most euen of those that haue best leisure and best wits and memories to them that may be applyed which is in Hosea 8. 12. I haue written to them the great things of my Law but they are counted as a strange thing But how well soeuer these persons iudge of themselues the Holy Ghost pronounceth them to be plaine Atheists and contemners of God as you shall see Iob 21. 14 15. they do in deed and heart say vnto God depart from vs that say we desire not the knowledge of thy waies yea such doe say in their hearts what is the Almighty that wee should serue him and what profit should we haue if we pray vnto him 3. Such as though they approoue of the truth wish well to them that professe it and professe it themselues yet doe they it vpon no other grounds then this that the state and place we liue in doe professe it or vpon this that such and such good men teach and hold it Whereas we should not receiue our Religion vpon any mans credit but labour to see the grounds of it with our owne eyes The people of God are not drawne to a resolution in Religion by company or compulsion but vpon their free choice They examine it Matth. 13. 44. Acts 17. 11. And see good reason and ground for it and thereupon aduisedly and voluntarily choose it Psalme 119. 30. I haue chosen the way of truth and thy iudgements haue I laid before me So as they are able to say Wee beleeue and know Iohn 6. 69. We should be able to giue a reason of that we hold in Religion 1. Pet. 3. 15. And it is noted for the propertie of the vnsound hearted hearer Mar. 4. 6. That hâ—…e receiueth with gladnesse immediately what he heares without euer examining it before The faith and Religion most men haue is rather suckt in with their mothers milke then receiued by the instruction of their teachers They hold it because it is commonly beleeued not because it is certainely true It is not chosen by them vpon their owne iudgement but taken in vpon common credit Lecture the one and thirtieth Nouember 7. 1609. THe last day we heard what the question was that troubled the mind of this Woman and wherein she did desire to be resolued by our Sauiour namely concerning the true Church and Religion of God which I told you was the second part of this Text followeth now the third and last part of it namely the reason that mooued her to doubt of this matter and to be perplexed in her mind about this question and that was this On the one side her Fathers had worshipped God in Mount Gerizim and that made her thinke that that was the best place to serue God in and on the other side Christ whom she knew to be a Prophet and all others that were of his Religion said that in Ierusalem was the place where men ought to worship and that made her doubt shee had serued God amisse all this while Where we haue to obserue that the Samaritans made the example and custome and authority of their forefathers the rule and warrant of their Religion and that was that that deceiued them And from thence we learne this Doctrine That it is not safe but dangerous in matters of Religion to ascribe too much to antiquity and to the example and custome of our forefathers But before I confirme this Doctrine least any should thinke we make no account of antiquitie or of the example and authority of our forefathers foure things shall be premised for the right vnderstanding of this doctrine concerning the account that is to be made in matters of Religion 1. Of antiquity 2. Of our forefathers 3. Of our naturall parents and ancestours 4. Of the customes of the places wherein we liue 1. There is an antiquity which is a
1. 20. And this is then much more true of the clearer light he giueth men by his Word Ioh. 15. 22. If I had not come and spoken to them then they should not haue had sin but now haue they no cloke for their sin Let euery man say thus to his own heart it is the Lords doing that thou art borne in these dayes of light that thy lot is fallen into such a place where thou hast good meanes of knowledge that thou hast attained to knowledge aboue many others if thou profit not hereby and be not wonne vnto God certainely God hath determined to glorifie himselfe in thy condemnation more then in a thousand others that he hath not done so much for The second Reason is in respect of the Elect that God may vse this knowledge they haue as a preparatiue and helpe to their conuersion in the day of their visitation True it is that the naturall man hath nothing in him whereby he is able to prepare himselfe to his conuersion Yea he is ready to become the worse as we haue heard for this knowledge he hath of the truth But if he be the Lords Elect one whom he hath determined to call this shall be his aduantage and he shall haue cause to praise God for it that he hath liued in Gods Church and among Gods people where he hath heard somewhat of Religion and seene some profession of it that he hath had some knowledge in the grounds and principles of the truth yea if he haue but liued vnder an ignorant Ministry where he hath heard the Word read onely though that cannot conuert him nor any are to rest in it yet that small light he may get by it shall be an aduantage to him So was it with this poore Woman The knowledge she had gotten by hearing Moses read and by liuing so neare the Iewes now the time of her visitation was come prooued an aduantage to her So that which the Iewes heard of Iohn concerning Christ though for the present they regarded it not but rather were offended at it in the day of their visitation prooued an aduantage to them Iohn did no miracle but all things that Iohn spake of this man were true and many belieued on him there Iohn 10. 41 42. So the Apostle saith that the elect Gentiles that had liued among the faithfull to heare them and see their good examples though they hated them for the present yet in the day of their visitation they should praise God and account this a great benefit 1. Pet. 2. 12. The Vse of this Doctrine is first for conuincing of them that mislike wee should deny the Church of Rome to be a true Church of Christ or teach that they that die in the faith thereof cannot be saued or inueigh with any bitternesse against Papists because say they they hold many truthes By this reason both the Samaritans of old and the Iewes and the Turkes now may bee held to be true Churches and in the state of saluation 2. To teach euery one of vs to seeke for knowledge which is the foundation of all other graces without it can no man ordinarily be saued God will haue all men to bee saued and to come to the knowledge of the truth 1. Tim. 2. 4. Though many misse of saluation that haue some knowledge yet there is much more hope of the worst man that hath knowledge of the truth then of the ciuillest man that is void of knowledge Of all the sorts of ground where the seed was cast that by the high way side was the worst Matth. 13. 9. Let Ministers therfore principally labour to ground their people by Catechising in the Principles of Religion because him in whom thou mayest discerne a competencie of knowledge in the fundamentall Principles of Religion thou mayest with comfort admit to the Sacrament if his life be not scandalously wicked though thou cannot otherwise discerne any fruit of the Spirit in him because that man hath in him as I may say the matter and seed of regeneration And this should incourage parents to traine vp their children in the instruction and information of the Lord for though 1 many so trained proue vngratious 2 little ones haue little sense of that they learne yet if they belong to God this will one day prooue an aduantage to them 3. To teach professours not to glory in that they haue some knowledge but to labour for that which is proper to the Elect. Three differences may bee obserued betwixt a Samaritans knowledge and a true Christians 1. She receiued Moses some parts of the truth but reiected the Prophets we desire to know the whole truth so farre forth as God shall giue vs meanes we refuse not to know any truth that God hath reuealed nor winke with our eyes nor content our selues with fragments but seeke to be informed in the whole body of Religion in the whole forme of Doctrine Rom 6. 17. Yea we seeke to grow and increase daily in knowledge 2. Pet. 3. 18. grow in grace and in the knowledge of the Lord. 2. She though she knew somewhat which she learned of Moses yet that that concerned specially her owne direction and practise she knew not Moses had plainely enough condemned all Idolatry Take yee therefore good heed to your selues for yee saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire least yee corrupt your selues and make you a grauen image the similitude of any figure Deut. 4. 15 16. which yet the Samaritans vsed We desire chiefly the knowledge of those points that are most necessary and profitable and most concerne our selues as all Iohn Baptists good hearers did as appeares by the direction craued of him Luke 3. 10. 12. 14. 3. Her knowledge had no power in her heart for shee liued in grosse whoredome notwithstanding it and therefore was no true knowledge of God of the sonnes of Ely it is said that because they were sons of Belial lewd men that they knew not the Lord 1. Sam. 2. 12. our knowledge reformeth and ruleth vs and that onely deserues the name of true knowledge the feare of the Lord that is wisedome and to depart from euill is vnderstanding Iohn 28. 28. Lecture the foure and fortieth March 6. 1609. IOHN IIII. XXV THe last day we heard that this Woman hearing our Sauiour speake of an alteration that should shortly be made in the manner of Gods worship was thereby put in mind of the Messias comming Concerning which she professeth two things 1. That she knew well he was comming his comming could not be far off 2. That when he should come he would tell them all things In the former we obserued the last day what knowledge of the truth there may be in an vnregenerate and wicked man It remaineth now that we proceed to that which she speaketh touching the office of Christ When hee is come saith she he will
tell vs all things She professeth that she knew Christ when he came would teach the Church farre more excellently fully and perfectly then Moses and the Prophets had done By all things she meaneth only all those things that concerne the worship of God and the saluation of man as if she should say when he commeth he will tell vs all these things all such things as we speake of So is the word taken also in that speech of Christ Ioh. 14. 26. The Holy Ghost whom the Father shall send in my name he shall teach you all things So that which Paul saith Act 20. 27. Of declaring to them all the counsell of God he interpreteth thus verse 20. I haue kept backe nothing that was profitable to you For many other things before Christs comming were more particularly and fully reuealed to the Church then they haue beene since You shall find more spoken in Leuit. 26. and Deut. 28. of the temporall rewards of goodnesse and of the temporall punishments of sinne then in all the New Testament In things and matters concerning this life the Prophets told more and gaue more particular and cleere direction then Christ hath done When Saul seeketh for his Fathers asses that were lost he commeth to Samuel and hee telleth him of them When Iehosaphat would know whether he should haue successe when he went with Ahab in battle against Ramoth Gilead he asketh counsell of the Lord and sendeth for the Prophets 1. Kings 22. 5. 7. When Dauid feared that Saul would come to besiedge Keilah and that the men of Keilah would deliuer him into his hands he asked counsell of God and receiued a direct and cleere answer 1. Sam. 23. 11. 12. When any was sicke and they desired to know whether he should dye or escape they were wont to send to the Prophet and he would tell them 1. Reg. 14. 1 2. Elisha could tell the King of Israel the words that his enemy the King of Aram spake in his Priuie Chamber 2. Reg. 6. 12. Now Christ telleth vs no such things The Lord vnder the Gospell doth not giue vs so cleere direction in these outward things But in heauenly and spirituall things that concerne Gods worship and our saluation Christ hath told vs more then Moses and the Prophets we haue a more cleere and perfect direction now then they had vnder the Law In which respect the light they had then is compared to the light of a candle that shineth in a darke place and that which we haue now vnto the day light 2. Pet. 1. 19. Of these spirituall and heauenly things this woman speaketh here 2. For the second point Though these be not the words of the Euangelist that wrote by diuine inspiration but the words of a weake sinnefull woman reported by the Euangelist yet may we ground a Doctrine vpon them whereupon our consciences may safely rest For 1. Our Sauiour by his answer approoues and confirmes her speech 2. This is a truth she learned from the Word of God she knew Moses had said thus of Christ Deut. 18. 15. 18 19. The Lord thy God will raise vp vnto thee a Prophet like vnto mee from among you euen of thy brethren vnto him yee shall hearken Whereby shee well vnderstood he should be a greater Prophet then Moses Then the Doctrine that we are to learne here is this That Christ since his comming hath fully and perfectly reuealed all things concerning the saluation of his Church This honour God reserued vnto his Son that he should teach his Church more fully then the Prophets did How or where hath Christ taught vs more then Moses and the Prophets seeing he taught but three yeares and a halfe or thereabouts and that but in Iury onely he did but begin to teach as it is said Acts 1. 1. Heb. 1. 3. Surely by the Doctrines and writings of the Apostles He by word of mouth and by his spirit taught the Apostles all things and by their Doctrine and writings hath perfectly instructed his Church that shall be to the end of the world This is plaine Iohn 15. 15. All things that I haue heard of my Father haue I made knowne vnto you and 17. 8. I haue giuen vnto them the word which thou gauest me After his Resurrection he conuersed with them by the space of forty dayes and instructed them in the things that pertaine to the kingdome of God Acts 1. 3. And after his Ascension he did yet more fully instruct them and by their doctrine and writings the whole Church This is that that he saith Ioh. 14. 25 26. Christ did not teach his Church all things by word of mouth when he liued vpon earth but by the Ministry and writings of the holy Apostles These things haue I spoken vnto you being present with you but the Holy Ghost which the Father will send hee will teach you all things and 16. 12. 13. I haue many things to speake vnto you but you cannot beare them now but when he is come that is the spirit of truth hee will lead you into all truth So that in the time of the Apostles he did fully instruct his Church and perfectly reueale the whole will of his Father so as nothing might after be added vnto it How can Christ or his Apostles be said to haue taught more then was taught before seeing that the Scriptures which the Church enioyed before did containe a perfect direction for Gods people both in faith and manners and neither Christ nor his Apostles taught any more then was contained in the Scriptures as is euident by that we reade Luk. 24. 27. 44 45. Acts 26. 22. Three things there are wherein the Scriptures as they are now perfected and consummate by the writings of the Euangelists and Apostles doe excell the Scriptures of the Old Testament 1. Though the Scriptures did before the Apostles time giue cleere direction to the people of God in those things that concerned their saluation As Dauid could say the enterance of thy words giueth light it giueth vnderstanding vnto the simple Psal. 119. 130. yet they doe it now much more plainely and cleerely then they did before that was but a light that shineth in a darke place as the light of the Moone or of the Starres or of a candle this as the day-light 2. Pet. 1. 19. yea the things contained in the Old Testament are made more plaine to vs then they were to the Prophets themselues of which saluation the Prophets haue enquired and searched diligently who prophesyed of the grace that should come vnto you Vnto whom it was reuealed that not vnto themselues but vnto vs they did minister the things which are now reported vnto you 1. Pet. 1. 10. 12. 2. They were perfect before the Apostles times and gaue sufficient direction in all things to the Church that then liued the law of the Lord is perfect saith Dauid Psal. 19. 7. yea so perfect it was euen in Moses time that it was
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
to vse as a reason of all our petitions Matth. 6. 13. For thine is the kingdome and the power and the glory for euer And in that of the Apostle Romanes 11. 36. For of him and through him and to him are all things to whom bee glory for euer Therefore saith he 2. Tim. 2. 20. In a great house there are not onely vessells of gold and of siluer but also of wood and of earth some to honour and some to dishonour The lewdest men are Gods vessells and such as he hath necessary vse of 2. The speciall and fatherly affection he beares to his children iâ—… Christ as there is no wise and good Father but how many how great or publike soeuer his affaires be in the midst of them all he will haue a speciall care of his own children haue them in speciall remembrance so is it with our heauenly Father the very haires of your head are numbred Mat. 10. 30. And he is the Sauiour or preseruer of all men specially of those that beleeue 1. Tim. 4. 10. The Vses of this Doctrine are of two sorts 1. More generall 2. More speciall The generall Vse is this Labour to be fully perswaded of this truth Iob 5. 27. Heare thou it and know it for thy good and to see and discerne this prouidence of God in all thy waies and in all things that haue befalne thee in the whole course of thy life in thy wealth and pouertie good and ill successes marriage children dwellings credit discredit health sickenesse life and death This is Salomons counsell Pro. 3. 6. In all thy waies acknowledge him Thus did Dauid Psal. 139. 3. Thou compassest my paths and my lying downe and art accustomed to all my waies And this will yeeld vnto a man many vnspeakeable comforts Some few of those many I will name vnto you and they shall serue for those more speciall vses I told you this Doctrine serued vnto 1. To perswade vs to the vse of prayer They that are assured God by his prouidence ordereth all things and the good successe of euery thing we take in hand depends vpon his prouidence must needs be carefull to commend the successe of euery thing they take in hand vnto God by prayer Our Sauiour teacheth vs to vse this as a reason why we begge all good things of God because his is the kingdome and the power Matth. 6. 13. When Abrahams seruant was to take a iourney he commends it to God by prayer Gen. 24. 12. When Nehemiah was to make a suit to the King his Master he commends it to God by prayer Neh. 1. 11. and 2. 4. When Christ was to feede the people he commends the creatures to Gods blessing by prayer Matth. 14. 19. Yea the Apostle saith that marriage and euery creature of God is sanctified to vs by the Word and prayer 1. Tim. 4 5. And on the contrary side the chiefe or onely cause why men neglect to pray is that men know not or beleeue not this Doctrine of Gods prouidence when Dauid had said that the foole saith in his heart there is no God Psalme 14. 1. he giue this for one reason to prooue it verse 4. they call not vpon the Lord. 2. It will free the heart from those cares wherewith it is wont to be disquieted and vexed about the successe and euent of things The time and successe of euery thing and action is appointed of God and depends wholly on his prouidence To euery thing there is a season appointed of God he meanes a time to euery purpose vnder the heauen as Salomon sheweth at large Eccles. 3. 1 8. And thereupon he inferreth verse 9. What profit hath he that worketh in that wherein he laboureth seeing things doe not depend only or principally vpon the labour or endeauour of any man It is therefore a vaine thing for men to disquiet themselues with care of the successe of things a man must do his duty inioyned him of God and with a quiet and cheerefull heart commit the successe vnto him alone Many haue no heart to doe good duties God calls them vnto because they can see no likelihood of good successe many vexe themselues with care and feare of that that may fall out hereafter He that truely is perswaded of Gods prouidence is free from this care when he hath done his duty and commended the matter to God by prayer he casts his care for the successe wholly vpon God to whom onely it belongs Be carefull for nothing saith the Apostle Phil. 4. 6. but in euery thing by prayer and supplication with thankesgiuing let your request bee made knowne vnto God Cast all your care vpon him for he careth for you 1. Pet. 5. 7. This is able to free our hearts from care concerning our children euen at the houre of death hast thou laboured to bring them them vp in Gods feare giuen them good education commended them to God cast thy care then vpon him 3. It will worke patience in all afflictions I was dumbe I opened not my mouth because thou didst it Psal. 39. 9. See a notable example for this 2. Sam. 16. 10. Who dare then say wherefore hast thou done so See the vse Iob makes of this in affliction Iob 1. 20. 22. 1. It kept him from charging God foolishly 2. It made him rent his garment shaue his head fall downe to the ground and worship God 3. It made him giue thankes this was much but no more then his duty 1. Thes. 5. 18. In all things giue thankes He knew that sith God the ordering of it it should tend to his good in the end 2. Sam. â—…6 12. It may be the Lord will looke vpon mine affliction and doe me good for his cursing this day 4. It workes security in the heart and quietnesse from all feare of wicked men and of Sathan himselfe And it is not possible that any who considers rightly how infinite dangers his life is subiect to how many witches how many vile men there be should be without continuall feare were it not for this For what is it that preserues vs from danger surely the Lords prouidence 1. He so ouer-rules their hearts for without him neither Sathan nor wicked men can mooue in him all liue and moue and haue their being Act. 17. 28. that they haue not so much as a will or desire to practise any mischiefe against vs Exod. 34. 24. No man shall desire thy Land 2. He watcheth and keepeth vs and our houses Behold he that keepeth Israel shall neither slumber nor sleepe The Lord is thy keeper Psal. 121 4 5. He watâ—…heth vs when we are asleepe and protecteth vs from many vnknowne dangers without any care or forecast of ours when Ioseph was asleepe he admonisheth him of the danger they were in Matth. 2. 13. This is that that Iob professeth that in the daies of his youth and prosperity Gods secret for so it is in the originall was vpon his tabernacle that is
keepes his stomake for it He knew and so did not they what a multitude of the Samaritans were comming towards him 3 The question which the Disciples had among themselues about this answer their Master had made vnto them verse 33. They wondred how he in that place should come by meate Yet out of the reuerence they beare to his person they durst not aske him but only inquired among themselues how that might be 4. The manifestation that Christ himselfe maketh of his owne meaning in that answer he had giuen vnto them verse 34. The meate he spake of was 1. To do the will of him that sent him that is to instruct and saue soules 2. To finish his worke It is my meat saith Christ to finish it to exercise my selfe in it still euen to the end of my daies And this he calls his meat 1. Because of the appetite and desire he had to it as men haue to their meate he desired nothing so earnestly 2. Because it refreshed him maruailously no food no dainties were so sweet vnto him The first thing then that in these verses offreth it selfe to our consideration is this that the Disciples out of the loue and respect they had vnto our Sauiour doe mooue and intreat him to eate somewhat and that he blameth them not for this From whence we haue this to learne That though a Christians chiefe care should be for his own soule and the soules of other men yet the bodies of men may not be neglected but must be nourished and cared for also especially theirs whose health and strength may be of most seruice and vse to God and his Church 1. For the care of our selues this way see a plaine direction giuen vs by the Apostle Ephes. 5. 29. No man euer yet hated his owne flesh but nourisheth and cherisheth it And 2. For the care we should haue of others it is to be obserued that when our Sauiour had restored the daughter of Iairus to life he commanded that something should be giuen her to eate Mar. 5. 43. and that all those workes of mercy vnto which the Lord will shew such respect at the day of iudgement Matth. 25. 42 4â—… are such as had beene shewed vpon the bodies of Gods seruants And lastly for the speciall care should be had of the bodily health and strength of such as whose seruice may be of speciall vse to God and his Church We haue a notable example in the care of the Apostle had of Timothy for Timothy being a young man and vnmarried for the suppressing of the lusts of youth and the better obtaining of the gift of continency did altogether forbeare the drinking of wine and vsed to drinke water onely and thereby weakened his stomake and brought vpon himselfe many other infirmities Paul therefore forbids him 1. Tim. 5. 23. to drinke water any longer and chargeth him to drinke wine The Reasons of the Doctrine are foure 1. The commandement of God that forbids vs to kill and take away the life either of our selues or others Exod. 20. 13. commandeth vs to vse all good meanes for the preseruing of life both in our selues and others Our bodies and liues are not our owne to doe with what we list but the Lord is the God of our life Psal. 42. 8. and our bodies are his and not our owne as the Apostle speaketh 1. Cor. 6. 19. 20. and therefore the wrong we doe to our bodies redoundeth vnto him 2. All the creatures of God that serue for the preseruation and health and comfort of our bodies are giuen vs by God to that end that we might vse and enioy them and giue him praise I brought you into a plentifull country saith the Lord Ier. 2. 7. to eate the fruit thereof and the goodnesse thereof And the Apostle 1. Tim. 6. 17. He giues vs richly all things to enioy and 1. Tim. 4. 3. God hath created meates to be receiued with thanksgiuing of them which beleeue and know the truth And therefore the neglecting to vse them for the comfort of the body must needs argue vnthankefulnesse vnto God and a light esteeme of his goodnesse and bounty 3. The bodies of Gods seruants are the members of Christ 1. Cor. 6. 15. and the Temples of the Holy Ghost 1. Cor. 6. 19. and in that respect they must not be neglected but there is an honour due vnto them 4. And lastly the body is the seruant of the soule and the instrument whereby it worketh and therefore the neglect of it will greatly disable the soule and hinder the functions and actions of it and besides make it subiect to many passions and fancies that otherwise it might be free from Therefore when our Sauiour speaketh how the Lord fitted him to the worke of mediation and redemption saith Heb. 10. 5. A body hast thou prepared me thou hast giuen me a body fit for that worke and seruice The Vse of this Doctrine is 1. For reproofe of such as in their health vpon pretence of Religion and mortification neglect and macerate their bodies and deny them such helpes and comforts as are necessary for them I grant that it is sometimes profitable and necessary to abridge our selues of the comforts of this life 1. For the taming and mortifying of the flesh and bringing of the body in subiection to the soule I keepe vnder my body and bring it into subiection 1. Cor. 9. 17. 2. For the profession of our repentance and humiliation before God Ezra did eate no bread nor drinke water for he mourned because of the transgression of them that had beene carryed away Ezra 10. 6. 3. For our helpe in extraordinary prayer Let them not feede nor drink water but let man and beast be couered with sackcloth and cry mightily vnto God Ion. 3. 7 8. In which three respects God inioyned his people to keepe a day of solemne abstinence once euery yeere though they had no other extraordinary occasion to mooue them to it Leuit. 23. 29. But euen at such times the Lord requireth vs to keepe that measure as that we neglect not the health of our bodies nor make them vnseruiceable vnto vs I will haue mercy and not sacrifice saith the Lord Matth. 12. 7. And the rather because we are easily drawne to hypocrisie this way and euen to put holinesse in will-worship and humility and neglecting of the body as the Apostle noteth Colos. 2. 23. 2. For reproofe of such as in their sicknesse refuse or neglect the benefit of Physicke True it is 1. That it is the Lord onely who both sendeth sicknesse vpon others and with-holdeth those diseases from vs and our families that fall vpon others and who healeth vs when we are sicke whether we haue taken Physicke or no if we recouer our health it is the Lord that healeth vs he is the God of our life Psal. 42. 8. and of our health also he is the strength of our life Psal. 27. 1. yea it cannot be
and like their ordinary food the better but they who vse it so oft as that their stomacke is thereby ouerthrowne and they made vnable to feede on their ordinary foode abuse this good ordinance of God and finde not his blessing but his curse in it So doe many abuse this that they should vse as Physicke for their soule After they haue heard a while a man of excellent gifts they begin to distaste the Ministry of their ordinarie Pastours and can like of none profit by none vnlesse they be of rare and excellent gifts yea they become at length like vnto those who by accustoming themselues to drinke hot and strong waters bring their stomacke to that passe that they can finde no relish in any drinke or water be it neuer so hot or strong 3. He that leaueth his owne Pastour to heare another must be carefull to approoue his heart to God that he seeke nothing in it but sound edification onely he goeth to the other onely because he findeth he can profit in knowledge or faith or sanctification by him more then by his owne Pastour This caution will be found very necessary if wee consider the great want of iudgement that appeareth in Christians in the choise they make of their teachers and applause they giue vnto them Some admire and follow another rather then their owne Pastour because hee can make more ostentation of eloquence and reading and learning and such like humane gifts then their owne Pastour doth So the Corinthians preferred sundry teachers they had before Paul which makes him enter into these termes of comparison and commendation of his owne gifts I suppose I was not a whit behind the very chiefe Apostles But though I be rude in speech yet not in knowledge but wee haue beene throughly made manifest to you in all things 2. Cor. 11. 5 6. Some leaue their owne Pastour and goe to others onely for varieties sake Say their owne haue neuer so excellent gifts yet can they not like any one man long they haue itching eares and must haue an heape of teachers 2. Timothy 4. 3. Some preferre others before their owne Pastours onely because they shew more zeale in their voice and gesture and phrase of speech and manner of deliuery though haply the Doctrine it selfe be nothing so wholesome or powerfull or fit to edifie their conscience as the Doctrine of their owne Pastour is These though they be the best of the three sorts and pretend much loue and zeale yet we may wish to them more knowledge and iudgement as the Apostle doth I pray saith he that your loue may abound more and more in knowledge and in all iudgement Philippians 1. 9. Some dislike their owne Pastour because as hee knowes them better then a stranger so he vseth in his Ministry to meet oftner with them then a stranger can doe which is indeed a chiefe thing wherein the faithfulnesse of a Minister may be seene Preach the Word saith the Apostle bee instant in season and out of season reprooue rebuke exhort 2. Timothy 4. 3. and for this cause they hate him as Ahab did Eliah and Micaiah 〈◊〉 Kings 22. 8. and 2â—… 20. 4. When thou doest leaue thine owne Pastour and goe to another though thou doe it in vprightnesse of heart onely in a desire to edifie thy selfe yet must thou seeke to doe it with the consent and good leaue and liking of thine owne Pastour for 1. Thou must acknowledge that by Gods ordinance thou owâ—…st a duty to him as to thy superiour in the things that belong to thy soule Know them which labour among you and are ouer you in the Lord 〈◊〉 Thess 5. 1â—… 2. Thou art bound to seeke his comfort and to giue him all good incouragement that he may doe the worke of his Ministry with ioy and cheerefulnesse Heb. 13. 17. And these are the cautions which the hearer that would with comfort and Gods allowance leaue his owne Pastour to heare another must obserue Now to those Pastours that are thus left of their people three directions I haue to giue 1. If thou know any that out of a factious humour and in contempt of thy Ministry without a sincere respect to his edification doth leaue thee thou maist lawfully dislike and thinke ill of him and reprooâ—…e him sharply neither art thou bound to thinke well of him till he haue shewed himselfe penitent for this his offence if he turne againe to thee saying I repent thou shalt forgiue him Luk. 1â—… â—…4 2. Seeke to draw them backe vnto thee and to hold them by encreasing thy diligence in thy Ministry and labour to teach more profitably Follow that direction that is giuen Cause them to heare thee How shall that be Not by presenting them and troubling them but by searching forth and preparing many parables by seeking to finde out pleasant words and an vpright writing euen the words of truth as Salomon speaketh Eccles. 12. 9. that is Shew thy selfe painefull in study and carefull to come so prepared to the worke of thy Ministry that thou may teach soundly and profitably Hea ken to the exhortation Paul giueth to Timothy 1. Tim 〈◊〉 13. Giue attendance to reading first then to exhortation and doctrine As if he should say That thou maist be able to exhort and teach study hard Verse 14. Despise not the gift that is in thee as if he should say Suffer it not by idlenesse to decay but stirre it vp nourish and increase it Verse 15. These things exercise and giue thy self vnto them that it may bee seene how thou profitest among all men as if he should say Striue so to teach as it may appeare thy gifts encrease daily When the Apostle fore-telleth that in these latter times men should haue itching eares and should after their owne lusts get them an heape of Teachers 2. Timothy 4. 2 3. hee prescribeth to Timothy this remedy to cure it Preach the Word bee instant in season and out of season improoue rebuke exhort with all long-suffering and doctrine as if he should say Teach diligently teach zealously teach profitably vsing not onely doctrine but application grounding thy exhortations and reproofes substantially vpon sound doctrine Gods people in these daies are past children neither is it sufficient for a Minister to giue them that food that in it selfe is wholesome and good but they must giue them that food that is fit for their age and condition for some milke is fit food for some stronger meate 1. Corinthians 2. As it is a shame for a people that haue had good meanes of growth to be vnable to beare strong meate and to stand still in neede of milke Heb. 〈◊〉 12. so is it a great shame for a Teacher to haue nothing but milke to set before his people that are able to beare and stand in neede of strong meate Hee that in these daies would approoue himselfe to be a Scribe taught to the Kingdome of God fitted of God for
serue to the disgrace of Gods seruants that doe now liue and are their teachers So did the Iewes speake gloriously of Moses and the Prophets Matth. 23. 29. They builded tombes for the Prophets and garnished the Sepulchres of the righteous Whereas on the other side the faithfull are described by this note that they embrace and are established in the present truth 2. Pet. 1. 12. in that truth that is now taught them Secondly admit that the seruants of God whose iudgement and practise these men doe seeme to stand so much vpon had beene neuer so learned and godly men yet we may not build our conscience vpon the credit of any man neither of them that haue taught vs heretofore nor of them that teach vs now but onely vpon the Word of God We haue a notable rule giuen vs how farre forth we may receiue and rest vpon the iudgement or example of any of those worthy men that haue beene our teachers Heb. 1â—… 7. Remember your guides which haue declared vnto you the Word of God as if he should say So farre forth as they brought you the warrant of Gods Word for that they held and practised haue them in reuerent remembrance Whose faith follow As if he should haue said Follow them in euery thing but follow their faith which we know is onely grounded vpon Gods Word If any though farre inferiour to them in piety and learning shall bring you the manifest Word of God against such and such an abuse and you say you will not receiue it because such a learned and good man was of another minde you sinne in an high degree against God for you oppose the credit of man to the authority of Gods Word For example when we bring plaine Scripture to prooue that recreations are not to be vsed vpon the Sabbath and you tell vs you will not beleeue vs because such a learned and godly man allowed bowling on the Sabbath and shooting on the Sabbath we aske you did the man whose credit thou standest so vpon bring as plaine Scripture for the iustifying of it as we doe for the condemning of it If no take heede how thou settest the credit of any man against the authority of Gods Word In this case thou must remember what the Apostle saith though we or an Angell from heauen preach any other Gospell vnto you then that which wee haue preached vnto you and he taught nothing but what he grounded vpon the holy Scriptures and confirmed by them as is plaine by that which himselfe saith Acts 26. 22. Rom. 1. 12. let him be accursed Gal. 〈◊〉 8. Thirdly we are not bound to rest in the iudgement and practise of those good men that haue liued before vs for as it is with the particular members of the Church so is it with the whole Church it must grow and increase in grace Though Asa was a good King and in his first dayes reformed much yet Iehos phat reformed more 2. Chron. 176. And Iosiah went further yet than either Iehosaphat or any other that had beene before him 2. King â—…3 25. 3 To exhort euery man that his chiefe care be to finish his worke well and to striue that his diligence and zeale in doing the Lords worke may be more toward his end than at his beginning An exhortation necessary for vs that are Ministers and for all Christians for first if we should liue a thousand yeares we can neuer finish our worke nor doe all the seruice we owe to God and his Church As Christ could not say It is finished till he was euen ready to giue vp the Ghost Iohn 930. no more can any of vs. Secondly God will iudge and reward vs not according to our first but our last workes Matth. 24. 46. Blessed is that seruant whom his master when he commeth shall finde so doing 2. Pet. 3. 14. Be diligent that yee may bee found of him in peace without spot and blamelesse Thirdly it argueth a man neuer did any seruice to God in sincerity if he continue not to the end Psal. 92. 13 14. Such as be planted in the house of the Lord shall flourish in the courts of our God they shall bring forth fruit in their age they shall be fat and flourishing Fourthly the better a man was in the beginning of his dayes the worse shall his case be if he hold not out to the end if he finish not his course well 2. Pet. 2. 31. It had beene better for them not to haue knowne the way of righteousnesse than after they haue knowne it to turne from the holy commandement giuen vnto them Fiftly it is a great honour to a man both with God and men when he is better in his age or toward his end than he was before when it may be said of him as of Ruth Chap. 3. 10. Thou hast shewed more goodnesse at thy latter end than at the beginning Pro. 16. 31. Age is a Crowne of glory when it is found in the way of righteousnesse And on the other side there is nothing that maketh a man so base and contemptible to God and men as to haue beene religious and zealous at the beginning and to become an enemie or a worldling or a drone in the end Matth. 5. 13. The salt that hath lost his sauour is good for nothing but to be cast out and troden vnder foot of men Followeth the fifth property of true zeale He that hath true zeale will preferre Gods honour and seruice before any comfort of this life Our Sauiour heere preferreth the doing of his fathers worke before his meate and drinke though he were hungry yet the desire he had to doe his fathers worke maketh him forget his hunger It maketh a man willing to neglect his ordinary foode as our Sauiour did both heere and Mar. 3. 20. It maketh a man willing to neglect his ordinary rest our Sauiour admitted Nicodemus to come to him in the night and euen then spent much time with him in teaching of him Ioh. 3. 2. And Paul spent the whole night in preaching at Troas Aâ—…s 8 1â—… It makes a man willing to neglect his reputation as Dauid did in his manner of dancing before the Arke 2. Sam. 〈◊〉 20 2â—… and our Sauiour in making a scourge of cords and driuing out of the Temple with it the oxen and sheepe and men also and in pouring out the changers money and ouerthrowing the tableâ—… Insomuch as his owne Disciples when they saw it remembred and applyed vnto him that which was written The zeale of thine house hath eaten me vp They saw his zeale had euen eaten him vp and made him to neglect himselfe and his reputation Iohn 2. 15. 17. It maketh a man willing to forget and fall out with his dearest friends in the Lords quarrell as Moses saith of the Tribe of Leui Deut. 33. 9. Who said to his father and mother I haue not seene him neither knew he his brethren nor knew his owne children It
face and worship God and say plainely God is in them indeed He makes the consent and agreement that is among the Prophets in their Ministry to be one chiefe cause of it 1. Cor. 14. 25. He is rebuked of all he is iudged of all And on the contrary side the disagreement and dissention that is amongst the Ministers cannot chuse but be a great stumbling blocke to the people and meanes to hinder their profiting by the Word No engine that Sathan or Antichrist haue doth endanger the Church more than this and therefore nothing that by their instruments they labour more in than to blow the coales amongst vs and encrease the heate of our contentions Paul alledgeth this for the reason why he went vp to Ierusalem to visit the chiefe Apostles to acquaint himselfe and to conferre with them lest by any meanes saith he I should run or had run in vaine Gal. 2. 2. This is the cause of that strange earnestnesse and importunity that Paul vseth in this matter Phil. 2. 1 2. If there be any consolation in Christ if any comfort in loue if any fellowship of the Spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord And Phil. 4. 2. he speakes thus to two women who though they were no Ministers yet laboured with him in the Gospell as he saith verse 3. I pray Euodias and beseech Syntiche that they be of one accord in the Lord. This Doctrine is of great Vse both to vs that are Ministers of God and to you that are his people for we are all ioyntly to be exhorted by this Doctrine first to pray earnestly vnto God who onely is the God of peace and loue 2. Cor. 13. 11. that he would at length compound the dissentions that are in his Church and worke a holy concord amongst all his seruants This is euery mans duty neither may any looke to prosper that cannot doe this pray for the peace of Ierusalem which is by this meanes best procured they shall prosper that loue thee Psal. 122. 6. Secondly that euery one of vs would endeauour in our places to procure it as much as in vslyeth Matth. 5. 9. Blessed are the peace-makers But beside this generall there is a particular vse to be made of this Doctrine both by vs that are Ministers and by all you that are Gods people but in this I desire to be more large than the time will now permit me to be and therefore I will deferre it vntill the next day Lecture the sixty fifth September 11. 1610. IOHN IIII. XXXVI XXXVIII THere is particular Vse to be made of this Doctrine first by the Ministers of the Gospell and secondly by all the people of God All that are faithfull Ministers are to be exhorted by this Doctrine that notwithstanding all excellency of gifts or difference in iudgement or practice that may be amongst any of them yet they would seeke to keepe the vnity of the Spirit in the bond of peace to loue and esteeme one of another That we may all of vs receiue the more good by this exhortation I will speake of it distinctly and shew you first how farre forth the Ministers of the Gospell must agree together secondly the reasons that may moue vs to seeke this agreement thirdly the meanes whereby we may attaine vnto this agreement For the first we must know there is nothing spoken in the handling of this Doctrine in fauour of such Ministers as are ignorant and vngodly men None of vs are bound to loue and esteeme of all Ministers But though in respect of their coate and function they be accounted our brethren yet if they be Idols or wicked and vngodly men we are not bound to esteeme of them Nay the more high and excellent the function and calling is which they haue taken vpon them the more vilely and contemptibly should all good men esteeme of them Matth. 5. 13. If the salt be vnsauory it is fit to bee troden vnder foote of all men If we cannot be familiar with such if we can shew no respect to such let no man account vs proud or malicious we doe no more than we are bound to doe The Ioue and agreement that should be betweene Ministers bindes vs not to like of or winke at the faults that are in Ministers I know some men count it a breach of the Churches peace and an argument of a contentiâ—… and vnquiet spirit in a Minister if he speake against carelesse non-resâ—…ncy if he reprooue the idlenesse and pride or couetousnesse or 〈◊〉 life of any Minister But these men are much deceiued No mâ—…ns 〈◊〉 deserue so sharply to be reprooued as these sins of Ministers for theâ—… are indeed the chiefe causes of all other sins committed in the land 〈◊〉 2â—… 15. From the Prophets of Ierusalem is wickeanesse gone forth into thâ—… 〈◊〉 And in this respect when Gods people in their publike fast made 〈◊〉 confession of those sinnes whereby God had beene most prouoked â—…gainst them they make confession chiefly of the sinnes of their Magistâ—…s and Ministers as the principall causes of all their plagues Neh. 9. 〈◊〉 Our Kings and our Princes our Priests and our Fathers haue not done thy law nor regarded thy commandements nor thy protestations Obiect And whereas some are ready to say this makes the ministry contemptible among the people Answ. I answer First the Holy Ghost saith the quite contrary These sinnes that some Ministers doe commit and the rest winke at and will not reprooue are the true cause of that contempt the ministry is growne vnto Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies and haue beene partiall in the law Secondly it is not vnlawfull to bring disgrace and contempt vpon such Ministers They were Preachers whom both Iohn Baptist Matth. 3. 7. and our Sauiour Matth. 12. 24. cals generations of Vipers and that in the hearing of them that were their ordinary hearers And see what strange termes of disgrace Peter giues vnto certaine Preachers in his time 2. Pet. 2. 12. They are bruit beasts led with sensuality And verse 4. Hauing eyes full of adultery and that cannot cease to sinne they haue hearts exercised with couetousnesse and are cursed children Obiect Why but the Pharises sate in Moses chaire and taught some good Doctrine and held many truths in which respect Paul euen after his conuersion cals himselfe a Pharisee Acts 23. 6. so that there was great danger lest our Sauiour so disgracing their persons might worke in their hearers a contempt of their Doctrine Answ. I answer He saw that though they taught some truths yet by their life and other Doctrines they did more hurt than good and that the more credit they had with the people the more hurt they were likely to doe and therefore he disgraceth them thus But though we be not bound to esteeme well of
truth that himselfe doth see If one should say thus of any godly man that doth conforme Surely the truth is so clearely reuealed in these points of difference in our Church that he cannot chuse but see it onely the loue of the world and feare of trouble keepes him from acknowledging and yeelding to it or if another should say of any godly man that doth not conforme Surely it is not possible but he seeth well enough that these are but trifles and not to be laid in ballance with the liberty of his Ministry onely a carnall respect to his credit because he hath stood out and spoken against these things keepes him from yeelding surely both these should offend much God forbid we should iudge thus one of another For my part I am fully perswaded there are godly and conscionable men on both sides that will not sticke to professe euery truth that God hath reuealed vnto them how much soeuer they might disaduantage themselues thereby in their credit and estate amongst men It is of fundamentall points that the Apostle speaketh 2. Cor. 4. 3. 4. If our Gospell bee then hidden it is hidden to them that are lost in whom the God of this world hath blinded their minde For it is certaine that in as great matters as these are about which we differ there haue beene many of Gods dearest children and excellent seruants that haue not had the truth reuealed vnto them but it was hidden vnto them they could not see it Barnabas was a good man and yet could not see that that Paul saw how vnfit it was to take Iohn and Marke with them who had before giuen great offence by departing from them at Pamphilia and refusing to goe with them to the worke Act. 15. 38 39. And both he and Peter were good men and yet could not see that that Paul saw viz. that it was lawfull and fit for them to conuerse with the Gentiles euen in the presence of the Iewes Gal. 2. 11 14. God bestowes his gifts on his seruants in different measure and degree He reueales some parts of his truth to some which he conceales from others euen of his faithfull seruants neither is there any that clearely seeth the truth in all things but in some points he is ignorant and doth erre 1. Cor. 13. 9. We know it in part and prophesie in part Yea say it were passion or preiudice that blinded the iudgement of him that differs from thee though that be a greater infirmity than simple ignorance yet may he be a godly and good man for all that You know who it was that said of himselfe and Barnabas Act. 14. 15. We are euen men subiect to the like passions that yee bee Thirdly if any be a godly man and hath an vpright heart thou art bound to loue and reuerence him how much soeuer his gifts are inferiour to thine or how much soeuer he differs from thee in iudgement It is certaine we are to acknowledge and reuerence Gods gifts wheresoeuer we see them though they be but such as may be in a wicked man Though Ioab were but a naturall man an hypocrite yet the Holy Ghost doth oft speake of and commend sundrie good things in him but if we see a man to be a godly man to haue an honest and vpright heart then are we much more bound to loue and reuerence him yea we should be vnwilling and affraid to note or eye any of his infirmities so as our hearts should be alienated or estranged from him In this we should shew our selues the children of our heauenly Father Hee hath not beheld iniquity in Iacob neither hath he seene peruersenesse in Israel Num. 23. 21. Is he that differs from thee a brother a childe of God take heed how thou despise him take heede that thou loue him This was Abrahams reason to Lot Gen. 13. 8. and Pauls we should endeuour to keepe the vnity of the Spirit in the bond of peace because there is but one body and one spirit and we are called in one hope of our calling Ephes. 4. 34. By this we know we are translated from death to life because we loue the brethren 1. Iohn 3. 14. And Dauid makes this a note of one that shall go to heauen Ps. 15. 4. that he honoureth them that feare the Lord. Yea though he be far thy inferiour though he be full of infirmities the Apostle chargeth Christian husbands to giue honour to their wiues as vnto the weaker vessels because they are heires together of the grace of life 1. Pet. 3. 7. We haue heard what agreement ought to be among Gods faithfull seruants we haue heard the reasons whereby they are to be moued to it I will now proceed to the third and last point which I told you I would handle in this exhortation viz the meanes whereby we may attaine to this vnity and concord and they are principally three 1. If we would all of vs seeke after holinesse till then there can neuer be true peace amongst vs follow peace with all men and holinesse without which no man shall see the Lord Heb. 12. 14. By this we know that we loue the children of God when we loue God and keepe his commandements till then we can neuer beare a true and holy loue vnto any man 1. Iohn 5. 2. Euery man that truely feares God is of a peaceable disposition they are the quiet in the land Psal. 35. 20. And the chiefe raisers and pursuers of contention in the Church haue beene vngodly and gracelesse men such as serue not the Lord Iesus Christ but their own belly Rom. 16. 17 18. And so doth the Apostle Iude describe the seducers of his time to haue beene Iude 8. 11 12. Vngodly men cannot loue nor endure such as vnfainedly feare God no though they be such as agree with them in iudgement in all points that are in controuersie in our Church yet will they esteeme them as Puritans and hate them neuerthelesse and experience sheweth the truth of that which the Lord hath taught vs he that is vpright in the way is abomination to the wicked Pro. 29. 27. These men howsoeuer they talke much and pretend great care of the Churches peace yet are indeed the the chiefe causes of all our contentions They are like those mentioned the words of their mouth are smoother then butter but warre is in their heart Psal. 55. 21. they hate peace and the more wee seeke it the more they are bent to war Psal. 120. 6 7. there is no hope at all of peace and agreement with such men 2. If we would all of vs labour to be humble minded for pride is the chiefe cause of contention onely by pride commeth contention Pro. 13 10. Hee that is of a proud heart stirreth vp strife Pro. 28. 25. and humility is the chiefe breeder and preseruer of vnity If we desire to be kindly affectioned one to another in brotherly loue we must in honour preferre one another Rom. 12.
had him among them for they receiued such confirmation in their Faith by that which they heard from him as they professe to the woman that the light they receiued from her was nothing to that they had gotten by hearing of him By her speech they were brought to beleeue that he was a Prophet but by hearing of him they were well assured that he was more than a Prophet euen the Sauiour of the world The foure verses diuide themselues into two parts For the Euangelist setteth downe First the beginnings of the faith and conuersion of the Samaritans verse 39 40. Secondly their encrease and proceedings therein verse 41 42. In the beginning of their faith he obserueth three things First the cause and meanes whereby it was wrought Secondly the effect and fruit whereby it shewed and manifested it selfe verse 40. Thirdly the respect Christ had vnto them when he saw it in them The meanes whereby these beginnings of faith were wrought in them was that which they had heard the woman say of him And what was that they heard the woman testifie that is protest and affirme with great earnestnesse and affection as Iesus being troubled in spirit testified and said that is spoke it with great earnestnesse and vehemency of affection verily verily I say vnto you that one of you shall betray me Ioh. 13. 21. that he had told her all things that euer she did How this is to be vnderstood we heard when I spake of verse 29. He had told her sundry things that were so secret viz. that she had had fiue husbands and that now she liued in whoredome that by that she knew well he was able to tell her all that euer she did and therefore out of the aboundance of her affection in an Hyperbole and excessiue kinde of speech she said and testified that he had told her all that euer she did which they had reason to giue credit to because out of her zeale and desire to doe them good she was so willing to publish her own disgrace And this speech of the woman whereas one would haue thought it might haue made them affraid to come vnto Christ lest he should haue told them also all their secret sins yet God so prepared their hearts wrought so with them that this was that that brought them to beleeue and to come vnto him For by this they vnderstood he must needs be a Prophet at the least and because the Church had now bin long without any Prophet and they knew by the Scriptures that about this time the Messias was to come they were induced to beleeue that this was indeed the Messias The effect and fruit whereby these beginnings of their faith did shew and declare themselues are set downe vers 40. When they were come to him they besought him that he would tarry with them So soone as they were come to him euen before they had heard him themselues that it may appeare to be a fruit of that faith which the womans speech had wrought in them they earnestly inuite him to come to their City and to tarry with them And this they did partly to shew their loue and respect vnto him in giuing him entertainement and chiefly out of that desire they had to be instructed by him and to be further confirmed in that faith which was already begun in them The respect Christ had vnto them when he discerned these beginnings of faith in them is set downe in the last words of verse 40. for he yeelded to their request and abode with them two daies And this shall suffice to be spoken for the interpretation of this Text Now let vs come to those Doctrines that the Holy Ghost intendeth to teach vs from this example First then we must obserue here how easie of beliefe these Samaritans were first vpon the speech of one poore woman many of them beleeued in Christ. She told them he had made knowne to her all that euer she had done she told them this in a very earnest manner she appealeth to their conscience whether this could be any other than Christ she desired them to go with her vnto him and hereupon many of them beleeued and went out vnto him to inuite him vnto their City Secondly the Holy Ghost commendeth them for this and our Sauiour giueth that approbation vnto them in this and sheweth that respect vnto them for it as we shall scarce reade he did the like vnto any other And from thence we haue this Doctrine to learne That it is a great grace of God and signe of election in any to be tractable and teachable easily drawne to receiue and beleeue the truth of God ready to yeeld vnto it when it is once reuealed vnto him True it is that men may be too credulous and light of beliefe it is noted for the property of a silly man to belieue euery thing he heareth the simple beleeueth euery word Pro. 14. 15. They should not be so simple as in the matters that concerne their soules to receiue ought vpon the credit of any man how good soeuer he be no nor vpon the credit of a whole Church but they ought in this case to try before they trust to examine that that is taught them by the holy Scriptures whosoeuer hath bin their Teacher So it is said of those worthy Christians at Beraea that they examined diligently the Doctrine euen of Paul and Barnabas they examined their Doctrine by the Scriptures and are commended for it Acts 17. 11. Yea we haue a straight commandement for this take heed what yee heare Mar. 4. 24. proue all things 1. Thess. 5. 21. But yet when once the truth is reuealed to them they ought to yeeld presently vnto it to receiue it with all readinesse So it is said of those worthy hearers Acts 17. 11. that they receiued the word with all readinesse of minde This readinesse consisteth in foure points 1. When we goe to heare or reade Gods Word we should goe with an open heart willing to learne whatsoeuer God shall be pleased to teach vs. This minde was in Cornelius Act. 10. 33. we are all heere present before God to heare all things that are commanded thee of God This is made a note of the true subiects of Christ Esay 32 3. The eyes of the seeing shall not bee shut and the eares of them that heare shall hearken As if he should say Whatsoeuer they see they shall willingly see and whatsoeuer they heare they shall willingly heare We should euen be glad to vnderstand and learne whatsoeuer God shall be pleased to teach Acts 2. 41. The faithfull are called such as gladly receiued the Word 2. When we go to heare or reade Gods Word we should goe with a full resolution that when he shall reueale his will vnto vs we will obey it This resolution was in the Church he will teach vs of his waies and we will walke in his paths Esay 2. 3. This minde was in Dauid Psal.
sinnes and led away with diuers lusts 2. Tim. 3. 6 7. To these I may say Thou canst not now see nor be perswaded of these truths but thou shalt one day there shall bee onely feare to make you to vnderstand the hearing when Gods terrors shall come vpon you which none of you can tell how soone they may come they will make you to vnderstand well and beleeue those things which you haue heard and will not now beleeue Esay 28. 19. 2. There be many that dare reason and dispute against manifest truths that vse to exercise their ripe heads and fresh wits in wrestling with the truth of God and take it for a glory to giue it a foile that tosse Gods Word vp and downe like a tennis-ball and shew no more reuerence to it in their talking of it nor giue more authority to it than to a piece of Tully So farre as they see reason for it they will receiue it and no further To these men I may say as Iob 9. 4. Who hath hardened himselfe against him and prospered It is made a note of Gods childe to tremble at his Word Esay 66. 2. 3. There be many that are so farre from practising what they heare and obeying the truth that they glory in this that they can giue vs the hearing but are not so foolish to beleeue and be ruled by vs or to alter their course for any thing we can say These men glory in their shame for there is no worse signe of Reprobation than this Elyes sonnes hearkened not to the voice of their father because the Lord would slay them 1. Samuel 2. 25. I know that God hath determined to destroy thee because thou hast not hearkened vnto my counsell 2. Chron. 25. 16. Lecture the sixty eighth October 2. 1610. IOHN IIII. XL. WE haue already heard that in this verse and that before the Euangelist sets downe the beginnings of the faith and conuersion of the Samaritans and that therein he obserueth 1. The cause and meanes whereby they were wrought verse 40. 2. The effect and fruit whereby they shewed themselues 3. The respect Christ had vnto them when he saw in them these beginnings of grace The first of these is set downe verse 39. which we finished the last day it remaineth that we proceed to the two last set downe in this verse The effect and fruit whereby these beginnings of grace did shew themselues was this When they were come to him they besought him that he would tarry with them And this they did 1. Out of their loue and reuerent respect vnto him that they might giue him entertainment 2. Out of their desire to make vse of him and to be further instructed by him Now for the first of these two respects it is to be obserued 1. That they who before would haue beene vnwilling to giue him entertainement though he had desired it the Samaritans refused to receiue him or giue him lodging Luke 9. 53. yea to haue performed a far lesse kindnesse to him as we may see verse 9. this woman yee know refused to giue him a little water to quench his thirst now they begin to beleeue beseech him earnestly to abide with them 2. They shew this kindnesse and respect vnto him though they knew they should hereby expose themselues to the hatred of their neighbours 3. They do this because they beleeued him to be a Prophet for as yet they were not perswaded fully as it seemeth verse 42. that he was the Messias 4. They are commended by the Holy Ghost and approued by Christ for it which teacheth vs That it is the property of all that haue receiued any true beginnings of grace to loue and be glad to shew kindnesse vnto the Prophets and Ministers of God This the true seruants of God in all ages haue declared in foure points 1. Such as before their conuersion were the proudest contemners of them and their Ministry haue after their conuersion euer bin wont to shew great reuerence and respect vnto them See this in Naaman the Syrian He that a little before was in a rage against the Prophet 2. King 5. 11. so soone as euer he was by his miraculous cure brought to the true God he with all his traine came and stood reuerently before him and would faine haue shewed reall kindnesse and bounty vnto him ver 15 16. see it also in those that Peter conuerted they that a little before mocked the Apostles and counted them no better then men that were drunke Acts 2. 15. presently vpon their conuersion come and speake reuerently vnto them and seeke to them for comfort ver 37. yea they haue bin apt to exceede that way as we know Cornelius was when he fell downe at Peters feete and worshipped him Act. 10. 25. 2. They haue euer borne a most louing and kinde affection vnto them when he tooke his leaue of the Disciples at Ephesus they all wept sore and fell on his necke and kissed him Acts 20. 37. when he was to goe from Tyre all the Disciples with their wiues and children brought him on his way Acts 21. 5. The Philippians loued their Pastour Epaphroditus so dearely that he being dangerously sicke at Rome tooke great care to keepe it from their knowledge because he knew it would grieue them so much to heare it Phil. 2. 26. 3. They haue shewed great care of their peace and preseruation from trouble and danger when Paul would haue aduentured for the appeasing of the tumult at Ephesus to haue gone out to the multitude and to haue spoken to them the Disciples besought him not to doe it nor they would not suffer him Acts 19. 30 31. when the Disciples at Ptolemais had heard by Agabus what troubles Paul should endure at Ierusalem they besought him with many teares so earnestly not to goe thither that they euen broke his heart with their kindnesse Act. 21. 12 13. Priscilla and Aquila to saue his life had laid downe their owne necks aduentured their owne liues Rom 16. 4. 4. They haue euer beene ready to shew their reuerence and loue vnto them by entertaining them gladly maintaining them and ministring vnto their necessities The Shunamite and her husband you know what kindnesse they shewed to Elisha and what entertainement they gaue him 2. King 4. 8. 10. The good women that followed Christ and found comfort in his doctrine ministred vnto him of their substance Luk. 8. 3. Lydia after she was conuerted constrained Paul and his fellowes to come to her house and to abide there and professeth she should haue taken it for a signe that they had doubted of the truth of her conuersion if they had refused to accept of that kindnesse Acts 16. 15. and the Iaylor washed the wounds of Paul and Silas and gaue them kinde entertainement in his house Acts 16. 33 34. The Galatians thought nothing too deare to bestow vpon Paul though it had been to the plucking out of their owne eyes Gal. 4.
15. The Philippians sent reliefe oft to Paul when he was in prison Phil. 4. 10. 14. 16. The Reasons of this haue bin two 1. The comfort they haue receiued by them For if men esteeme of the message that is brought vnto them they cannot but esteeme of the messenger that bringeth it If they haue once found comfort in their doctrine they must needs esteeme of their persons esteeme them very highly in loue for their workes sake 1. Thess. 5. 13. The Elders specially that labour in word and doctrine are worthy of double honour 1. Tim. 5. 17. How beautifull are the feet of them how welcome are they that bring good tidings of peace yea he speakes of this as of an vnseparable consequence of the Gospell in some of those to whom God giues preachers of his owne sending Rom. 10. 15. 2. That they may thereby helpe the truth it selfe and further the Lords worke in their ministry we ought to receiue such that we might be fellohelpers to the truth 3. Iohn 8. so Paul saith of the house of Stephanas that by the kindnesse they shewed him they helped him in his Ministry 1. Cor. 16. 15 16. And Hezekiah by the kindnesse he shewed to the Leuites and by the prouision he made for them incouraged them in their ministry 2. Chron. 30. 22. and 31. 4. Gods faithfull seruants haue many discouragements in their ministry from the wicked and they had therefore need of this helpe from the kindnesse of the godly toward them The Vse of this Doctrine is First for the Ministers then for all Gods people For we that are Ministers are to be admonished that we so carry our selues in our ministry as we may deserue this loue and respect from the people of God Euery ignorant carelesse and vnconscionable Minister is apt to vrge this doctrine of the duty and respect the people owe to Gods Ministers but they neuer consider what manner of Ministers they haue bin to whom Gods people haue giuen this respect and for what reasons it is due vnto them If thou be faithfull and profitable in thy ministry they that vnfainedly feare God cannot chuse but vnfainedly reuerence and loue thee The Vse that Gods people are to make of this Doctrine is First for Exhortation that they would be content to receiue this truth as well as others and not to reiect it because we seeme herein to plead for our selues Be not vn willing to learne from vs euen those duties you owe to vs as well as others nor count it folly or pride or couetousnesse in vs when we teach you such things for 1. We are bound to teach you the whole counsell of God Acts 20. 27. 2. Remember whatsoeuer corruption may be in our hearts in deliuering of it yet no part of Gods truth hath any corruption in it all the words of my mouth are righteousnesse there is nothing froward or peruerse in them Pro. 8. 8. 3. A Minister may teach the people what respect they owe to him and yet be neither proud nor couetous Paul himselfe taught this doctrine and pleaded for speciall reuerence and respects at the Corinthians hands 1. Cor. 4. 15. and for loue Gal. 4. 17. and that they would pray for him Ephes. 6. 19. and euen pleadeth for maintenance also 1. Cor. 9. 1. 4. We respect not our selues so much as the peoples profit in teaching this Secondly for Reproofe for if euery one that hath receiued any true beginnings of grace doth beare this reuerence and loue to Gods Ministers then surely many that take themselues to be right good Christians haue no grace in them For 1. Many esteeme not at all nor shew any reuerence to any Minister because he is a Minister but though he be such a man as for birth education learning wisedome speech and conuersation they could reuerence for this very cause only they despise him because he is a Minister To these I will say no more but wish them well to consider what Christ saith Luke 10. 16. He that despiseth you despiseth me and he that despiseth me despiseth him that sent me 2. Some will seeme to loue preachers but will part with nothing to maintaine them Like to that hypocrite that saith vnto his poore brother that is naked and destitute of daily food depart in peace bee thou warmed and filled God helpe thee get thee to a good fire get thee some meate but giues him nothing I am 2. 16. This is the cause of that generall complaint that is made in all places where the Ministers maintenance riseth from the beneuolence of the people that euen where the people are most forward it vseth to decay much in a very short time I would wish these to consider the charge God gaue his people take heede to thy selfe that thou forsake not the Leuite as long as thou liuest vpon the earth if thou doest thou shalt haue the worst of it thy selfe Deut. 12. 19. and the practise of Gods seruants who haue euer bin wont to keepe a proportion betweene the blessing God hath giuen them in outward things and their liberality in contributing to the maintenance of Gods seruice since the people began to bring the offerings into the house of the Lord we haue had enough to eate and haue left plenty for the Lord hath blessed his people and that which is left is this great store The peoples readines to pay their tithes offerings brought Gods blessing vpon them and the more God blessed them the more liberally and cheerefully they brought in their tithes and offering to the Priests and Leuites 2. Chron. 31. 10. 3. Some and that a great some too are wont to withhold that which by Gods law and mans is due vnto the Minister they thinke euer the Minister hath too much they enuie and cannot endure he should liue so plentifully they count him couetous if he seeke his owne though in the most peaceable manner that he can yea where is a man to be found almost that payeth his tithes willingly which yet the Minister hath as much right vnto by law as they themselues haue to any thing they possesse These I would haue to remember that all men of worth were wont to count it their honour to giue somewhat to the maintenance of Gods seruice Dauid the King and the chiefe fathers and the captaines ouer thousands and hundreds and the Captaines of the hoast and Samuel the Seer and Saul the sonne of Kish and Abner the sonne of Ner and Ioab the sonne of Zeruiah were wont to dededicate of their substance and of the spoiles that they won in battaile to maintaine the house of the Lord and his seruice there 1. Chron. 26. 26 27 â—…8 2. That God promiseth this as a blessing to his Church that in the plenty and aboundance he would giue to his people his Ministers should also be plentifully prouided for when he had spoken of the plenty of wheat and wine and oile and cattle
of the great successe his Ministry had among them at his first comming vnto them Gal. 4. 13 14 15. So the Holy Ghost speaking of the first Sermons that Paul and Barnabas preached to the Gentiles at Antioch saith Acts 13. 48. that at the hearing of them as many as were ordained to eternall life among them beleeued These Cautions being premised we shall yet finde the Doctrine to be most true That euen among the Elect themselues there is great difference to be obserued in their receiuing and profiting by the meanes of their first Conuersion vnto God See the proofe and confirmation of this Doctrine in three seuerall points 1. A man may be the Elect Childe of God and be a fruitlesse hearer of some good Preachers and yet profit by some other The Ministry of Iohn the Baptist was a very holy and powerfull Ministry and the whole drift of it was to draw men to beleeue in Christ and yet many of Gods Elect that had heard him could not be conuerted by him to the Faith which yet afterward when they came to be hearers of Christ himselfe became true Beleeuers and said Iohn did no miracle but all things that Iohn spake of this man were true And many belieued on him there Iohn 10. 41 42. So it is euident that many of those fiue thousand that were conuerted by two Sermons that Peter made Acts 4. 4. had heard Christ himselfe preach sundry times as is plaine by Luk. 19. 48. and 21. 38. where it is said that at Christs preaching in the Temple immediatly before his Passion all the people resorted daily to him to heare him yet could not be conuerted by him By stronger and more excellent means they could not be conuerted and yet were conuerted by weaker means 2. A man may be a fruitlesse Hearer a long time euen of that Ministry that God hath ordained to conuert him by and yet afterward profit by it With many of his Elect the Lord hath beene faine to stand long at the doore and knocke as he speaketh Reuel 3. 20. before he could get entrance into their hearts to continue the meanes long vnto them before they haue profited by them Many of Gods children haue beene like young Samuel 1. Sam. 3. 10 the Lord hath called them oft by the Ministry of his Word before they could answer him or once discerne that it was he that spake vnto them There hath beene many a one that hath beene a hearer a long time before he hath beene wonne vnto God yea that hath heard the same Preacher many a time without all fruit by whose Ministry at the last he hath beene conuerted vnto God There were many of Gods Elect that heard that powerfull Sermon of Peter mentioned Acts 2. and profited not by it which yet hearing him at another time were conuerted by him for those two thousand that we reade were added to the Church in Ierusalem Acts 4. 4. and that by his Ministry as may appeare Acts 3. 12. 48. had certainely heard that Sermon and seene also the fruit of it as is plaine by that we reade Act. 2. 5 6. for the multitude of them that were in Ierusalem heard that Sermon 3. A man may be the Elect childe of God though he can receiue no good by the most powerfull and fruitfull Ministry till God haue prepared him by humbling him greatly through fore affliction Paul himselfe may be a notable example for this It is not to be doubted but that he liuing in Ierusalem while all the Apostles continued there for he was brought vp in that City at the feet of Gamaliel Acts 22. 3. and there he gaue consent to the death of Steuen Acts 8. 1. and there hee began to persecute the Saints Act. 26. 10 11. and the Church did so flourish there did heare the Apostles preach sometimes and heard Steuen dispute with the Libertines and Cyrenians Acts 6. 9. and yet till God by his mighty hand had humbled him all this did him no good at all The Reasons and grounds of this Doctrine are principally three 1. The Elect of God haue no better hearts by nature than the worst of all the Reprobate haue Till God be pleased to call them to open their eares and incline their hearts they are euery whit as backeward and vntoward as the worst they are by nature the children of wrath euen as others Ephes 2 3. 2. The Conuersion of Gods Elect depends wholly vpon the free pleasure and will of Almighty God and not vpon any thing that is in man himselfe The Winde bloweth saith our Sauiour Iohn 3. 8. where it listeth and when it listeth also so is euery one that is borâ—…e of God Of his owne will saith the Apostle Iames 1. 18. begat he vs with the word of Truth 3. The Lord hath herein had respect vnto his owne glory Which this way is better seene and manifested than otherwise it could be for if all the Elect should profit by euery good Minister of God or if they should profit presently so soone as euer they doe enioy the meanes of grace certainely the glory of this mighty worke of God would be ascribed either to the meanes or vnto some good inclination that is in our owne hearts and not to the Lord himselfe onely This Doctrine we may make good Vse of both towards our selues and towards others also First let no man abuse this Doctrine vnto Presumption and say I may be Gods Elect child though Ineuer receiued good yet by any Sermon in my life But let euery man account it a fearefull signe and a iust cause of trembling if God haue giuen him good meanes of grace and he hath enioyed them long euen such meanes as he hath seene many others haue receiued great good by and yet he cannot profit by them he cannot beleeue and obey the truth For 1. It is no small sinne to neglect or not to receiue good by the meanes of grace If it were our Sauiour would not haue spoken of it as he did Matth. 10. 15. Uerily I say vnto you it shall be more tolerable for the Land of Sodome and Gomorrah in the day of Iudgement than for that City 2. If a man do wittingly neglect to regard and obey the meanes of grace presently so soone as God offereth them vnto him while it is called to day he is in danger to be giuen vp of God vnto hardnesse of heart Heb. 〈◊〉 13. 3. Though it be not alwaies as we haue heard in the Doctrine yet it is for the most part a signe of a man that God hath not ordained to life but determined to destroy to enioy long excellent meanes of Conuersion and Repentance and to receiue no good by them as I shewed you euen now out of Ioh. 8. 47. and 2. Chron. 25. 16. And as is also plaine by that speech the Lord vseth Pro. 1. 24. 28 29. because I haue called and yee refused I haue stretched out my hand and no man
a seale and an earnest-penny 2. Cor. 1. 22. And well may it secure a man because he that knowes he hath it may be sure he shall neuer lose it it 's an immortall seede 1. Pet. 1. 23. it endures for euer Psal. 19. 9. Obiect No doubt but he that hath the Spirit of God to witnesse to his conscience that he is Gods childe may indeed be certaine of it but who can be assured that he hath the Spirit of God How easie is it for a man to be deceiued in this seeing 1. The heart is so deceitfull Ier. 17 9. 2 There be many remnants of Gods Image in a naturall man that may seeme to be the fruits of the Spirit And 3. There be many common gifts of the Spirit which an Hypocrite and Reprobate may haue Answ. I answer iâ—… is true indeed and therefore the faithfull are oft called vpon to examine themselves 1. Cor. 11. 28. and proue the good things that are in them Gal. 6. 4. But yet this I say that he that hath the Spirit of God may certainely and vndoubtedly know that he hath it and as the Spirit is giuen vs to witnesse to our spirits that we are Gods children so like a good witnesse he speakes so euidently and plainely that he that hath him may know and discerne his voice and plainely vnderstand what he saith Hezechia knew he had walked before God in truth and with a perfect heart and had done that which was good in his sight Esay 38. 3. and Peter knew well that he loued Christ vnfainedly aboue all things Iohn 21. 17. and Paul could say he was assured he had a good conscience in all things Heb. 13. 18. And least any should say these were extraordinary men may all that haue the Spirit be so certaine they haue it as were these three I will therefore shew you that this is the case of all them that haue Gods Spirit not of some rare and extraordinary persons onely The Apostle speakes thus not in his owne name onely but in the name of all the faithfull 1. Iohn 5. 19. We know that we are of God that is borne of God Yea they that haue receiued the Spirit haue beene so certaine of the vprightnesse of their hearts that no opposition of men or Sathan nor any affliction could driue them from it For this we haue a notable example in Iob Iob 27. 5 6. God forbid that I should iustifie you vntill I dye I will neuer take away mine innocency from my selfe I will keepe â—…y righteousnesse and will not forsake it mine heart shall not reprooue me all my daies 3. The third Reason why he that hath Faith may be so certaine of his saluation is because the hope and assurance he hath of his perseuerance to the end is grounded wholly vpon God not vpon any thing that is in himselfe 1. Pet. 〈◊〉 2. Peter saith of the faithfull that their faith and hope is in God The maine argument against the certainety of saluation is the vncertainety of perseuerance Now I haue shewed you in the proofe of the Doctrine that the faithfull may bee certaine of their perseuerance vnto the end Psal. 1â—… 8. 8. The Lord will pâ—…rfect that which concerneth me Phil. 1. 6. Being confident of this very thing that hâ—…e which hath begunne a good Worke in you will performe it vntill the day of Iesus Christ. Vpon what ground will you say is this certainety built Surely not vpon any thing that is in vs for we are exceeding variable and apt to fall and when we had our saluation in our owne keeping though wee were then farre stronger than now we are we lost it quickly But now our state in Christ is in this respect better than it was in Adam we cannot now lose it because it is not in our own keeping our assurance of perseuerance is grounded wholly vpon God If we looke vpon our selues we see cause of feare and doubting but if we looke vp to God we shall finde cause enough of assurance Psal. 61. 2 3. Leade me vnto the Rocke that is higher than I for thou hast beene a shelter for me and a strong Tower 2. Tim. 2. 19. The foundation of God is sure This Rocke how sure it is you shall see in three points 1. We are maruellous vnconstant and fickle in our loue to God and good things we are apt quickly to turne out of the good way Iudg. 2. 19. but God is constant and vnchangeable in his loue I haue loued thee with an euerlasting loue Ier. 31. 3. The decree and counsell of God is vnchangeable I am the Lord I change not Mal. 3. 6. From hence the faithfull man reasoneth thus By his spirit which I know he hath giuen me I am sure God elected and loued me in Christ before all worlds for he neuer bestowed iustifying faith on any but on such so many as were ordained vnto eternall life belieued and none but they Acts 13. 48. therefore true faith is called the faith of Gods Elect Tit. 1. 1. he neuer called any to the loue and obedience of his truth but such whom he did predestinate them he also called Rom. 8 30. Therefore I am sure that how vnconstant and vnchangeable how prone soeuer I am to fall yet I shall neuer fall finally for he is constant in him is no variablenesse neither shadow of changing Iames 1. 17. His decree is immutable it is not possible that any whom he hath elected should perish if it were possible they shall deceiue the very elect Matth. 24. 24. his loue that he hath borne to any in Christ is vnchangeable hauing loued his own which were in the world he loued them to the end Iohn 13. 2. For his loue was free not occasioned by any goodnesse he foresaw would be in vs but the cause of it was his owne good pleasure onely Ephes. 1. 5. At that time when he did perfectly foresee how ignorant weake vntoward vnconstant vngracious we would be yet euen then he set his loue vpon vs and what should then alter or alienate his affection from vs Therefore God speakes thus of his loue to his Elect Ieremie 31. 3. I haue loued thee with an euerlasting loue therefore in mercy haue I drawne thee Esay 54. 10. My kindnesse shall not depart from thee saith the Lord that hath mercy on thee Esay 64. 5. In those is continuance and wee shall bee saued When God hath once drawne a man by his spirit to the faith and obedience of his truth he may then be sure he hath loued him with an euerlasting and vnchangeable loue Rom. 11. 29. The gifts and calling of God are without Repentance Vpon this Dauid grounded his comfort and assurance Psalme 25. 6. Remember Lord thy tender mercies and louing kindnesse for they haue beene for euer And thus he stirres vp all Gods people to doe Psalme 118. 2 3 4. Let Israel and the house of Aaron and they that feare the Lord now say
viz. It was so much against his reuealed will that it was impossible euen for him And what was that that disinabled so the Almighty Sonne of God and so bound as it were his hands behind him Surely the Vnbeliefe of the men of Nazaret as it followes in the next words Mar. 6. 6. And he maruelled at their Vnbelief And more plainly Mat. 13. 58. He did not many great works there for their Vnbeliefs sake The other example is of the Nation and Church of the Iewes though their priuiledges and prerogatiues were great euery way yet we know that when some forty eight yeares after Christ or thereabouts the wrath of God came on them to the vtmost so as it did neuer vpon any Nation vnder heauen though they were the naturall branches of the Lords Oliue yet did he breake them off and cast them away And what was the cause of it Surely they were guilty of many hainous sinnes but the Apostle plainly saith the chiefe cause why God reiected them was their Vnbeliefe because they did not giue credit to his Word Rom. 11. 20. Through Unbeliefe they were broken off saith he So that in these foure examples God hath giuen euident demonstration how much he abhorreth this sinne and how it barreth him from shewing mercy on men But yet this will appeare more plainly if we shall looke into some examples of Gods deare children I will onely name two of them one in the Old Testament and the other in the New The first is Moses a man highly in Gods fauour aboue all the men in the world when God had bidden him speake to the rocke before all the people and promised that it should giue forth water in that abundance that the whole congregation and all their cattell should haue enough to drinke Numbers 20. 8. Moses did not absolutely refuse to giue credit to the Word of the Lord but onely doubted and made a question of it and that not so much out of any distrust he had of Gods power and truth as out of the conceit he had of the great vnworthinesse of that wicked people Numb 20. 10. Heare now ye rebels saith he shall we bring you water out of the rocke But see how seuerely God punished his seruant Moses for this For this sinne he shut him out of the Land of Canaan Numb 20. 12. Yea though Moses earnestly sought to him for it as we shall find Deut. 3. 25. I pray thee let me go ouer and see the good Land that is beyond Iordan that goodly mountaine of Lebanon But the Lord was angry with me saith he for your sakes and would not heare me And the Lord said vnto me Let it suffice thee speake no more to me of this matter The last example is Zachary a man iust before God when the Lord had promised him by his Angell that his wife Elizabeth should beare him a sonne Luke 1. 13. Zachary did but doubt and make a question of the matter and said vnto the Angell whereby shall I know this for I am an old man and my wife is of great age Luke 1. 18. But see how sharply God punished his seruant Zachary for this Though he were a Priest and such a one as whose tongue God might haue had more vse of than of many others yet was he smitten dumbe for this and so remained full forty weeks Luke 1. 20. Behold saith the Angell thou shalt be dumbe till the day that these things be done because thou belieuedst not my words The Reasons of this Doctrine are two As there is nothing wherein we so much giue glory to God as when we belieue and giue credit to his Word so there is nothing wherein we do so much derogate from Gods honour and rob him of his glory as when we refuse to giue credit to his Word When we belieue whatsoeuer the Lord hath spoken we do thereby giue him the glory of his truth his power his iustice his goodnesse Iohn 3. 33. He that hath receiued his testimony hath sealed that God is true So the Apostle saith of Abraham that when he doubted not of the promise of God through vnbeliefe but was strengthened in the faith he gaue glory to God Rom. 4. 20. On the other side he that cannot giue credit to Gods Word dishonoureth him in the highest degree 1 Iohn 5. 10. He that belieueth not God hath made him a lyar and what greater disgrace can ye put vpon any man of worth than to giue him the lye The second Reason of the Doctrine is this Because Infidelity as it was the first sinne whereby Sathan got entrance into the heart of man and drew him from God Gen. 3. 4. so is it still the root and mother of all other sinnes Heb. 3. 12. The euill heart is called the heart of Vnbeliefe there it begins that is the first thing that corrupteth the heart As faith is the root and fountaine of all other graces that is it that purifieth the heart Act. 15. 9. If we belieue his Word we cannot choose but loue him feare him obey him and put our trust in him So on the other side Infidelity is the fountaine of all vngraciousnesse and when once men begin to entertaine a doubting of the truth of any thing God hath reuealed in his Word then begins their heart to be poysoned and corrupted then begin they to depart from the liuing God and fall from his feare and loue and obedience Let vs now come to the Vse of this Doctrine and we shall find it serueth first for exhortation secondly for reproofe thirdly for comfort First seeing no sinne offends God so much as infidelity no sinne is such a barre to all Gods mercies no sinne hath that force to poyson and corrupt the heart we are therefore all of vs to hearken to the exhortation Take heed brethren lest there be in any of you an euill heart of vnbeliefe Heb. 3. 12. Take heed of entertaining the least doubt of any truth that God hath clearely reuealed to thee out of the Word And because first we are all by nature full of infidelity as appeares by this that Christ so often checks his elect Disciples for this Matth. 6. 30. O ye of little Faith And secondly proportionable to the measure of faith will our feare and loue and obedience and comfort be Striue therefore by all good meanes to obtaine an vndoubted certainty of the truth of Gods Word and to confirme thy heart against all doubts and infidelity And foure principall means I find that we are directed to in this case 1 The consideration of the testimony which the Lord himselfe hath giuen of the vndoubted certaintie of his holy Word Matth. 5. 18. Truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all things be fulfilled Yea it is a notable thing to obserue how precise God hath been in this point that as it is said of Samuel 1 Sam. 3.
had an example before in the Galileans Verse 45. So that is to be vnderstood Iohn 2. 23. Many belieued in his Name when they saw the miracles which he did viz. they had receiued some preparations vnto Faith they began to conceiue reuerently of his Doctrine and were willing to heare him and this was all as appeares Verse 24. But Iesus did not commit himselfe to them because he knew them all So the good life that they haue seene Gods seruants to lead hath beene a meanes to draw many a one to the Faith The Apostle vseth this as a reason to perswade Christians to an honest life That the Gentiles by their good works which they should behold might haue cause to glorifie God in the day of their visitation 1 Pet. 2. 12. That they that obeyed not the Word might without the word be wonne by the conuersation of their wiues 1 Pet. 3. 1. So the corrections of God which they haue seene and felt vpon themselues haue been the meane to open many a mans eare and to make him willing to heare Iob 33. 16. So the wonderfull deliuerances that men haue seene God giue to his Church and ouerthrowes to the aduersaries thereof haue wonne many a man to the liking of Religion Hest. 8. 17. Many of the people of the land became Iewes As I nothing doubt but the wonderfull deliuerance God gaue vs from the Powder-Treason hath drawn many a one from Popery to the loue of the Gospell 3 It is certaine also that the Faith of the best Christians may be much confirmed by the workes of God which they see So the Faith of Gods children was greatly confirmed by the miracles of Christ and of his Apostles Iohn 2. 11. This beginning of miracles did Iesus and shewed forth his glory and his Disciples belieued in him So are the faithfull greatly confirmed by Gods corrections on themselues when they are soundly humbled thereby Iob 42. 5. I haue heard of thee by the hearing of the eare but noâ—…ine eye seeth thee So by the sensible experiments they haue had of Gods mercy in themselues they are greatly confirmed in the Faith of Gods promises 2 Corinth 1. 10. Who hath deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs yea the beholding of Gods iudgements on wicked men and his mercies towards his faithfull seruants hath greatly confirmed their Faith in the Word of God when they can say As we haue heard so haue we seene Psalme 48. 8. and 58. 10. The righteous shall reioyce when they see the vengeance and why so Verse 11. And men shall say Verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth And in this respect men ought carefully to marke and obserue the workes of God how God makes good his Word by his workes A principall point this is of Christian wisdome and piety and great good might euery man receiue by it Psal. 107. 43. Who is wise that he may obserue these things for they shall vnderstand the louing kindnesse of the Lord. Yea say a man be neuer so diligent in the reading and hearing of Gods Word yet if he do not likewise obserue the works of God he is guilty of a great sinne Psal. 28. 5. They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp 4 It is not simply vnlawfull or a signe of infidelity for a man euen to desire these sensible helps to confirme his Faith Hezekiah was a true Belieuer yet desired a signe 2 Kings 20. 8. Gedeon was a true Belieuer yet he asked a signe of God Iudges 6. 17. And when God had giuen him one he asked another Verse 38 And when God had giuen him that he asked yet another Verse 39. and God was neuer a whit offended with him When a man that doth in any measure truly belieue and giue credit to the Word shall desire that God would sensibly confirme to him the truth of his promises by deliuering him from any affliction he is in by blessing him in his body in his estate in his children especially by giuing him the inward feeling of his fauour he doth no more than he may well do Psal. 86. 17. Shew a token of thy goodnesse towards me that they which hate me may be ashamed because thou O Lord hast helped me and comforted me And Psal. 90. 16. Let thy works be seene towards thy seruants and thy glory vpon their children Now though all this be so as you haue heard in all these foure points yet remaines the Doctrine firme That true faith is not grounded vpon any thing we see vpon sense and experience but onely vpon the Word of God Whatsoeuer the faithfull man belieues he belieues it because God hath said it in his Word This the Apostle makes the ground of Abrahams faith Rom 4. 18. He belieued that he should be the Father of many Nations according to that that was spoken vnto him This was the ground of the Apostles faith not all the miracles they had seene Iohn 〈◊〉 22. They belieued the Scriptures and the Word which Iesus had said This was the ground of the Ephesians faith Ephes. 1. 1â—… 2 Insomuch as though there be sundry truths in Gods Word as I shewed you which the Lord doth vse to giue vs sensible proofes and demonstrations of in the world yet he that hath true faith belieues those very things not so much for any thing that he seeth as for that he knoweth God in his Word hath said so So that he is able to say I belieue that Goods vniustly gotten will certainly come to nought that Whore-mongers and Adulterers God will iudge that God will smite through the loynes of them that rise against Leui and of them that hate him and that not so much because I see this confirmed in such and such examples indeed I belieue it the more for this but not so much for this as because God in his Word hath said it Rom. 10. 17. Faith comes not by sight but by hearing 2 Cor. 5. 7. We walk by faith and not by sight He that walks by sight walks not by faith 3 The true belieuer giues credit to the Word though he see nothing to confirme it The bare Word of God is of sufficient credit with him and he belieues as verily those truths which his sense nor reason can discerne any proofe of such as are all the Articles of our Faith onely for the Words sake as he doth those truths that are most confirmed vnto his sense or reason Heb. 11. 1. It is the euidence of things not seene Ioh. 20. 29. Thomas because thou hast seene me thou belieuest blessed are they that haue not seene and haue belieued 1 Pet. 1. 8. Whom ye haue not seene and yet ye loue him in whom now though you see him not yet do you belieue and reioyce with
ioy vnspeakable and glorious As if he should say You belieue neuerthelesse assuredly in him though you did neuer see him 4 The true belieuer giues credit to the Word not onely in those truths wherein he hath no helpe from sense or reason to confirme him but euen where they are both against him Rom. 4. 18. Abraham against hope of sense and reason belieued vnder hope of Gods Word that he should be the Father of many Nations Let vs now come to the Vse of this Doctrine and we shall find it serueth first for instruction secondly for reproofe thirdly for comfort First for instruction to the Teacher secondly to the Hearer 1 To vs that are teachers sith our Ministry is ordained to bring men to Faith and there is no other means els ordained to that end Rom. 10. 17. and faith is grounded onely vpon the Word that therefore our chiefe care should be to bring good euidence from the Word for euery thing that we teach Mar. 4. 14. The sower soweth the word that is the onely seed of grace 2 Tim. 4. 2. Teach the Word improue rebuke exhort with all long-suffering and Doctrine 2 This serueth for the instruction of the Hearers seeing the excellency and happinesse of a Christian consisteth in his Faith By faith we are iustified in Gods sight and haue peace towards God Rom. 5. 1. By Faith we are sanctified Acts 15. 9. By Faith we stand and perseuere in the state of grace Thou standest by faith Rom. 11. 20. By Faith we quench all the fiery darts of the Deuill Ephes. 6. 16. And this faith is grounded onely vpon the Word of God We are therefore to be exhorted to seek good ground in the Word for that that we hold in Religion and therefore both to acquaint our selues with it in priuate and in frequenting the publike Ministry thereof to heare with iudgement and to mark well how that that is taught vs is grounded vpon the Word Euery Christian should esteem it a singular fauour of God that we may haue his Word in our houses to read on when we will and a foule sin not to make our vse of it This God complaines of as of a foule sin I haue written vnto them the great things of my Law and they were counted as a strange thing that did not belong vnto them that they had nothing to do withall Hos. 8. 12. And the Prophet describing vnto vs the man that shall be saued describes him by this Psal. 1. 2. that his delight is in the Law of God Euery man will grant that there is no hope a man should come to happinesse vnlesse he be such a one as is described Psal. 1. and such a one thou canst not be till thou can delight in Gods Word So likewise when we frequent the Ministry of the word we should learne to heare with iudgement and not so much to regard the zeale or vtterance of our Teachers as to marke well how they ground that that they teach vpon the Word of God Phil. 1. 9. This I pray saith Paul that your loue may abound yet more and more in knowledge and in all iudgement For this those Noble-men of Berea are commended Acts 17. 11 12. They searched the Scriptures daily whether those things were so Therefore many of them belieued The second Vse of this Doctrine is for reproofe and terrour of carnall men He that wants faith it is impossible for him to please God Heb. 11. 6. but the wrath of God abideth on him Iohn 3. 36. And by this Doctrine it is euident the most men want true faith because the faith they seeme to haue is grounded not vpon the Word of God but onely vpon sense they belieue no farther than they see This shall appeare euidently in three Points 1. The faith they haue is grounded not vpon Gods Word but vpon sense Those truths that they see generally receiued and allowed of by men those they are content to hold but those truths that are reiected by men though they haue neuer so good a ground in Gods Word yet they cannot belieue I might instance this in sundry particulars if time would permit Whereas he whose Faith is grounded vpon Gods Word likes neuer the worse of any truth God hath reuealed to him because he seeth it reiected by men but euen as it is in other cases This is the triall of our loue to men Pro. 17. 17. A friend loues at all times and a brother is borne for aduersitie so it is in this It is time for thee Lord to worke for they haue made void thy Law therefore loue I thy commandements aboue gold yea aboue fine gold therefore I esteeme all thy precepts concerning all things to be right and I hate eue ry false way Psal. 119. 126 127 128. He that indeed loues Gods truth will loue it the more because it is reiected by the world 2 The faith they haue in Gods iustice is grounded not vpon the Word of God but vpon sense onely When the heauy hand of God is vpon them in some iudgement they can belieue indeed he is iustly offended with them for their sinnes When they heare the terrible thunder and see the lightening they can tremble before the Lord but so soone as this is past they cast off all feare of God nothing that they heare spoken out of Gods Word against their sinnes can moue them one whit Whereas the true belieuer that grounds his faith vpon Gods Word hath the feare of God in him at all times Blessed is the man that feareth alway Pro. 28. 14. and is much more assured of Gods iustice and hatred against sinne by that that he hath learned out of Gods Word than by any thing he can see or feele They tremble at the word Esa. 66. 2. So Noah being warned of God concerning things not seene though himselfe was expresly exempted from the iudgement yet was moued with feare Heb. 11. 7. For this the Nineuites are commended Ionah 3. 4 5. By the preaching of Ionab they were brought to that feare and humiliation though they saw not nor felt any thing that might cause them to feare 3 The Faith that the carnall man hath in Christ and perswasion of Gods mercy is not grounded vpon the Word but vpon sense onely he is indeed oft very confident of Gods fauour both for the present and for the time to come he saith to his soule Eat thy bread with ioy and drinke thy wine with a merrie heart for God now accepteth thy works Eccles. 9. 7. But what is the ground of his assurance He saith he sees Gods loue and feeles it daily The iudgements of God are farre aboue out of his sight Psal. 10. 5. But alas this will be found a false ground Eccles. 9. 2. No man knowes either loue or hatred of that that is before them Whereas the child of God is assured of Gods fauour for the present and the time to come by that which he heares and
reads in the Word though he see or feele little to perswade him to it yet he hath the promise Godlinesse hath the promise both of this life and of the life to come this is a faithfull saying and worthy of all acceptation for therefore we labour and suffer reproch because vpon this ground we trust in the liuing God c. 1 Timothie 4. 8 9 10. And this promise is of great force and account with him Hauing these promises let vs cleanse our selues 2 Corinth 7. 1. The third Vse of the Doctrine is for comfort to the godly that know they feare God vnfainedly and yet are often perplexed because all sensible tokens of his fauour both inward and outward are taken from them First in thy outward affliction and distresse acquaint thy selfe well with Gods promises made vnto thee namely such as that they that seeke the Lord shall not want any good thing Psalme 34. 10. Secondly assure thy selfe God with-holds from thee the sensible performance of them to prooue whether thou canst belieue though thou see not To humble thee and to proue thee and to know what was in thy heart whether thou wouldst keepe his commandements or no Deut. 8. 2. Thirdly giue thou glory to God in belieuing and say as Iob 13. 15. Though he slay me yet will I trust in him And all will be well assuredly If thou canst belieue all things are possible to him that belieueth Mark 9. 23. In the affliction of thy mind and losse of the feeling of Gods fauour first acquaint thy selfe with the promises Whom Christ euer loued he loues to the end Ioh. 13. 2. The gifts and callings of God such gifts and graces of God as do accompany an effectuall calling are without repentance Rom. 11. 29. He hath said I will neuer faile thee nor forsake thee Heb. 13. 5. Secondly rest assured God doth this for thy profit he alwayes chasteneth vs for our profit that we might be partakers of his holinesse Heb. 12. 10. Thirdly consider not too much of nor reason too much with thy temptation Abraham considered not thought not much vpon nor reasoned with or obiected against the promise of God his owne body now dead when he was about an hundred yeare old neither yet the deadnesse of Sarahs wombe Rom. 4. 19. Fourthly though thou feele nothing yet say with Dauid Psal. 56. 10. In God will I praise his word in the Lord will I praise his word Lecture the ninetie one Iune 25. IOHN IIII. XLVIII IT remaines now that we proceed to the two last points obserued in this Verse The first thing then that we are now to obserue is this That our Sauiour chargeth the Iewes with obstinacy and aggrauates their infidelity by their wilfulnesse Ye will not belieue saith he And this ye shall find oft charged vpon them and made the chiefe cause of their reiection Iohn 5. 40. But ye will not come to me that ye might haue life And 8. 44. Ye are of your father the Deuill and the lusts of your father you will doe Matth. 23. 37. How oft would I haue gathered you together as an Hen gathereth her chickens vnder her wings but ye would not Rom. 11. 25. Obstinacy is come to Israel vntill the fulnesse of the Gentiles be come in They had had all good meanes to perswade them to belieue in Christ the Scriptures did beare witnesse vnto him and so did the Shepheards and Simeon and Anna and Iohn the Baptist and the miracles that Christ himselfe had wrought therefore it must needs be wilfulnesse and obstinacy in them that they did not belieue From hence then this Doctrine ariseth That this greatly aggrauateth euery sinne in the sight of God when it is committed with wilfulnesse and obstinacy When men sinne not of simple ignorance but God hauing giuen them the ordinary meanes of knowledge and faith and reformation of life they stand out against the meanes and will not be reclaimed Obserue the proofe and demonstration of this Doctrine in all the wayes whereby the wrath of God is reuealed from heauen and ye shall euer find he hates the man that sinnes wilfully against the meanes aboue all other First in the euerlasting punishment and torments of Hell Though Turkes and Pagans that neuer sinned wilfully against the meanes of grace shall be damned and therefore it is said Mar. 16. 16. He that belieueth not not he that will not belieue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be damned And 2 Thes. 1. 8 In flaming fire rendring vengeance on them that do not know God And Rom. 2. 12. As many as haue sinned without the Law shall perish also without the Law yet shall there be certainly in those euerlasting torments the least measure whereof shall be such as no heart of man is able to conceiue and because the least shall be vnconceaueably extreame and euerlasting it passeth mans reason to imagine how there should be any degrees in it great odds and difference And the Lord who is infinite in wisdome and iustice and power hath appointed farre more grieuous and fearefull torments in that Lake for them that haue sinned wilfully and obstinately against the means than for any other sinner This is plaine by that speech of our Sauiour Matth. 10. 15. of euery City that refuseth the Word Truly I say vnto you it shall be easier for them in the land of Sodom and Gomorrah in the day of iudgement than for that City And of Capernaum that did not refuse to heare but did wilfully refuse to belieue and obey the truth which they heard Matth. 11. 24. I say vnto you it shall be easier for the Land of Sodom in the day of iudgement than for thee And that of the Apostle Rom. 2. 8 9. Indignation and wrath tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian And why of the Iew first or chiefly Because as I haue shewed you obstinacy is come vpon Israel their obstinacy against the meanes of grace which they had aboue the Grecian is the cause of it 2. In those corporall and temporall plagues that God is wont to bring vpon men in this life God shewes this also euidently in those he inflicteth vpon wicked men in their bodies and goods and good name in their children and posterity For first though God in this life shew wonderfull patience in bearing with sinners yet some he cannot forbeare till the life to come but Iames 1. 15. sinne when it is finished bringeth forth death And the thing that makes vp the measure and perfection of sinne is this when men grow obstinate in sinne and will not be reclaimed Thus saith Daniel to Belthasar of the King his Father Dan. 5. 20. When his heart was puffed vp and his mind was hardened in pride he was deposed from his Kingly Throne and his heart was made like the beasts And this is so certaine a signe that some iudgement or
other is neare vnto a man when his heart is thus hardened and growne obstinate in pride or in drunkennesse or in vncleannesse or in oppression or in any other sinne that the Prophet tels Amazia to his face 2 Chron. 25. 16. He knew by that that God had determined to destroy him as you shall finde he did indeed ver 27. And though the Iewes had many grieuous sinnes yet you shall find there neuer came any strange and common iudgements vpon them till they grew to this Dan. 9. 6. We would not obey thy seruants the Prophets which spake vnto vs in the Name of the Lord. Verse 11. Therefore the curse is powred vpon vs. Secondly God neuer is so fierce and terrible in his temporall iudgements against any sinners as against those that haue enioyed the best meanes and obstinately neglected and rebelled against them God is very terrible in the assembly of his Saints Psal. 89. 7. Under the whole heauen it hath not beene done as hath beene done vnto Ierusalem Dan 9. 12. Wrath is come vpon them vnto the vttermost 1. Thess. 2. 16. Thirdly and principally in Gods spirituall iudgements we may discerne this 1. Such as wilfully refuse to receiue and embrace the truth when it is reuealed vnto them God is wont to take their iudgement and vnderstanding from them hearing you shall heare and shall not vnderstand and seeing yee shall see and shall not perceiue for this people haue closed thâ—…ir owne eyes Matt. 13. 14 15. Because they receiued not the loue of the truth that they might be saued for this cause God shall send them strong delusion 2. Thess. 2 10 11. 2. Such as vse obstinately to sinne against their conscience God is wont to giue them vp to a reprobate minde and vnto beastly and vile affections Maruaile not therefore to see such as haue had the best meanes if they proue bad to become of all bad men the most profane and vngracious if you see children of most godly parents people that haue liued vnder most faithfull Pastors proue such wonder not It is said of Manasse the sonne of Hezekiah that he wrought more wickedly than all the Amoritâ—…s that had beene before him 2. Kings 21. 11. 3. God hath threatned against some sinners that he will neuer comfort them nor shew mercy on them and consequently not giue them grace to repent which is the grieuousest plague of all plagues the Lord will not spare that man but the anger of the Lord and his iâ—…alousie shall smoake against that man and all the curses that are written in this booke shall lie vpon him Deut. 29. 20. And the cause hereof you shall finde in the former verse to be the presumption and obstinacie in sinning that was in that man See this in Pharaoh Exod. 9. 12. the Lord hardened his heart that he could not repent But what was the cause Exod. 8. 15. 19 32. He had hardened his owne heart and wilfully refused to hearken to the message that was brought him from God or to be humbled and moued with his iudgements The Reasons of the Doctrine are two 1. This obstinacie in sinne argues that sinne hath the full possession of the heart and that men loue it vnfainedly and that is one cause why God hates it so much Psal. 11. 5. The wicked and him that loueth iniquity doth his soule hate And 66. 18. If I regard wickednesse in my heart the Lord will not heare me Our sins are then become our idols and gods these men haue set vp their idols in their hearts Ezek. 14. 3. when we giue diuine honour vnto them 2. It argues a rebellion and proud contempt of God when men will not be reclaimed by his Word Iob 34. 37. He addeth rebellion vnto his sinne And 1. Sam. 15. 23. Rebellion is as the sinne of Witch-craft Yea this obstinacy will bring the heart by little and little into that impardonable sinne that is committed in meere malice against God Therefore when the nature of that sinne is described it is called a sinning wilfully Heb. 10. 26. And Dauid Psal. 19. 13. speakes of presumptuous sin as of the next step to the great transgression The Vse of this Doctrine is both for Exhortation and for Reproofe and for Comfort also We are all to be Exhorted by this Doctrine to take heed of obstinacie in any sinne and to count it a great fauour and grace of God which we should pray for and by all meanes labour to attaine vnto viz. to haue tractable and teachable hearts This is made a note of Gods Elect to receiue the Word gladly Acts 2. 41. and with all readinesse of minde Acts 17. 11. Foure notes we may try this by 1. When in going to heare the word we goe with an open heart willing to learne whatsoeuer God shall teach vs. Acts 10 33. We are all here present before God to heare all things that are commanded thee of God 2. When our reason is so captiuated vnto God that we dare not dispute nor cauill against any truth God hath clearely reuealed vnto vs in his Word seeme it neuer so contrary to our reason and affections Iob 6. 24. Teach me and I will hold my tongue and cause me to vnderstand wherin I haue erred as if he should say Reueale to me by thy Word any thing wherein I haue offended thee and I will lay my hand vpon my mouth I will not dare to reason in the defence of it 3. When we are ready to receiue Gods Word and be informed in his will by any how much soeuer he be our inferiour when we dare not reiect good counsell and admoâ—…ition from any Esay 11. 6. A little childe shall leade them 4. When the Lord hauing reuealed his will vnto vs by any meanes we shew an earnest care and endeauour to obey it Psal. 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart For Reproofe and terrour of all wicked men that liue in these daies of light Esay 33. 14. The sinners in Sion are affraid saith the Prophet And indeed no sinners vnder heauen haue so much cause to feare as the sinners in Sion haue they that haue enioyed the best meanes They cannot pretend ignorance for excuse of their sins all their sinnes will be iudged to be done obstinately and wilfully But two speciall sorts of sinners are reproued here First such as are wilfull and obstinate against the knowledge of the truth Secondly such as are obstinate and willfull against the practice and obedience of the truth Two sorts there be of them that will not know the truth as first they that refuse to heare because they thinke their ignorance will be some aduantage to them their conscience will be the quieter for it And these are like Felix Acts 24. 26. who when he felt his conscience awakened and troubled by Pauls Ministry would heare him no longer But alas this will be no aduantage to
them for first there is light enough in them by nature to condemne them though they neuer heare Sermon as many as haue sinned without the Law shall also perish without the Law Rom. 2. 12. Secondly the knowledge of the Word will not worke vnquietnesse but peace in the heart of them that doe obey it learne of me and yee shall finde rest to your soules Matth. 11. 29. Thirdly wilfull ignorance shall no way lessen but increase thy condemnation The Apostle 2. Pet. 3. 5. speaking of Atheists and Mockers saith This they willingly know not Mat. 10. 15. It shall bee easier for Sodome and Gomorrah than for them that will not heare The second sort of them that will not know the truth are they that can be content to heare but yet will not be perswaded of many truths that haue oft beene clearely taught them out of Gods Word They cannot be perswaded that preaching is the onely ordinary meanes of saluation that we must so precisely rest from our owne labours vpon the Sabbath that a man is bound to frequent euery part of Gods worship both in Church and house that euery master of a family is charged with the soules of his whole family and shall answer for the sinnes that are committed in it These men I would haue to weigh first that it is spoken to the praise of many and noted as a marke of Gods Elect to receiue the Word with all readinesse Acts 17. 11. and the very entrance of Gods Word giueth light vnto them Psal. 119. 130. And the contrary is noted by the Holy Ghost to the dispraise of men that they were long ere they could beleeue ô fooles and slow of heart to beleeue all that the Prophets haue spoken Luke 24. 25. yea it is spoken of as a marke of a reprobate you therefore heare not beleeue not obey not because yee are not of God Ioh. 8. 47. if our Gospell be hidden it is hidden to them that are lost 2. Cor. 4. 3. Consider the true causes of it and they are said to be three First the badnesse and vngraciousnesse of the heart women laden with sinnes and led away with diuers lusts are euer learning and neuer able to come to the knowledge of the truth 2. Tim. 3. 7. Secondly the speciall worke of Sathan the god of this world hath blinded the mindes of them that beleeue not 2. Cor. 4. 4. Thirdly the iust iudgement of God vpon thine owne wilfulnesse as we heard before out of Matth. 13. 14 15. Remember the Doctrine and take heed of sinning wilfully The second sort that I told you were to be reproued by this Doctrine are such as are wilfull and obstinate against the practice and obedience of the truth and of them there are three sorts First such as will not obey the truth when they see it but glory in this that they can giue vs the hearing and yet are not such fooles as to be ruled by vs they said we will not walke therein Ier. 6. 16. as for the word which thou bast spoken to vs in the name of the Lord we will not hearken vnto thee Ier. 44. 16. Secondly such as will not endure particular admonition be it priuate or publicke Thirdly such as will be the worse for admonition sinne taking occasion by the Commandement Rom. 7. 8. And such for the most part are our youths whose outrages are vsually committed in an opposition and contempt to the Word but let them remember these youthfull sins will be heauy and bitter one day thou writest bitter things against me and makest me to possesse the iniquities the punishment of the sinnes of my youth Iob 12. 26. The third Vse of this Doctrine is for the comfort of the faithfull who though they haue many corruptions yet they are able to say that to will is present with them their will and the desire of their heart is set to please the Lord Rom. 7. 18. 20. Lecture the ninetie two Iuly 2. 1611. IOHN IIII. XLVIII IT followeth now that we come to the fourth and last point that I haue told you is to be obserued in this verse in which that we may the better receiue our instruction from it these things are to be marked First our Sauiour chargeth the whole Nation of the Iewes with this sinne of infidelity and saith that this was the common fault of all the Iewes of that age they would not beleeue except they saw signes and wonders Matth. 12. 29. An euill and adulterous generation seeketh a signe 1. Cor. 1. 22. The Iewes require a signe Secondly that our Sauiour purposing to reproue this Ruler for his infidelity and to humble him and to shew him that for that cause he was vnworthy to receiue help from him doth not say Except thou see c. but in the plurall number Except yee see as if he should say If this were thy sinne onely I could the better beare with it but it is the sinne of you all and this he speakes not to extenuate his sinne but to humble him the more Hence then this Doctrine ariseth That the commonnesse of any sinne is no excuse for sinne No man hath cause to make the lesse account of any sinne that he liues in because he seeth it is common and growne into fashion but to feare it the more to be humbled the more for it because of that A plaine proofe of the Doctrine we haue Leuit. 4. from verse 13. to 35. where the Lord prescribing a forme how attonement should be made for all sorts that had sinned of ignorance he requires more solemnity to be vsed and more to be done for the expiation of a sinne that a whole Congregation is guilty of than either for the sinne of any Magistrate or for the sinne of any priuate man whatsoeuer The Reason of the Doctrine is this That the more common sinne is the more God hateth it and the lesse can he beare with it The more there be that doe conspire in sin the more fierce will Gods wrath be vpon them Nothing hastens Gods vengeance vpon sinners more than this as the generality of repentance and ioyning together in the profession of it is of great force to stay Gods wrath as we may see in two famous examples namely in the fast that Israel kept for successe against the Beniamites and in that of the Niuites Iudg. 20. 6. and Ionah 3. 5. so is the generality of sinne of great force to hasten and increase the iudgements of God See the proofe of this in three famous examples of Gods vengeance vpon sinners First in the destruction of the old World marke the story and you shall finde that the generality of sinne then brought that generall floud Gen. 6. 12. Then God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon earth And verse 11. The earth was filled with cruelty The second example is in the destruction of Sodome of that the
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
in the anguish of their conscience by perswading themselues they should much offend God if they should giue liberty to themselues to enioy the creatures of God for their delight if they should keepe company or follow their callings or be merrie at any time or vse recreations Secondly in speaking of this Point I will keepe my selfe in mine owne element and speake that which I haue receiued not from the Physitian but from the Lord. Yet haue I reserued this preseruatiue for the last place because that which you haue heard in the three former will much helpe you to receiue this with profit and not with hurt For first that which I haue to say in this point belongs onely to such as know themselues to be reconciled to God in Christ Iesus the rest must go to the Physitian for comfort in this case I haue none for them To such I say as delight is not seemly for a foole it is an vnseemly and absurd thing in the eye of euery wise man to see an vngracious man so merry and iocund Pro. 19. 10. God hath created all the comforts of this life to be receiued with thanksgiuing of them that belieue and know the truth and of none els 1 Tim. 4. 3. Secondly If a man vse things without sobriety and affect them too much as if he had no better comforts than these he shall neuer receiue good by them It is made the note of a man that shall neuer go to Heauen Psal. 24. 4. To lift vp his mind vnto vanitie It is easie for a man to surfeit and take too much of these things Prou. 25. 16. If you haue found hony saith Salomon eat that that is sufficient for thee lest thou be ouer full and vomit it Of the comfort and refreshing that many take in these things it may be said as Prou. 14. 13. The end of that mirth is heauinesse yet certainly there is great force in these things being rightly vsed to keep the heart from being ouercome with sadnesse and to make it chearefull This appeareth plainly by the contrary euen by the restraint God hath enioyned vnto his seruants in the vse of these things at such times as he cals them to mourning On the day of the Fast because it was to be a day of humiliation Leuit. 23. 27. and 29. 32. men might not enioy the liberall vse of Gods creatures In those dayes I Daniel was mourning three whole weekes I ate no pleasant bread neither came flesh nor wine in my mouth neither did I annoint my selfe at all till three whole weeks were fulfilled Dan. 10. 2 3. Nor follow the works of their lawfull callings Whatsoeuer soule it be that doth any work in that same day that same soule will I destroy from among his people Leuit. 23. 30. Nor allow to themselues the comfort of society Let the bride-groome go forth of his chamber and the bride out of her bed-chamber Ioel 2. 16. In it men separated themselues from their wiues Zach. 7. 3. The husbands kept it in a secret fast apart and their wiues apart Zach. 12. 12. Nor vse recreation nor the meanes of mirth Gods people in the time of their mourning for Ierusalem when they were in captiuity did forbeare their singing and all other meanes of mirth preferring Ierusalem before their chiefe ioy Psalme 137. 4 6. And indeed it is very euident that these are good meanes appointed of God to refresh and comfort the heart of man First for a liberall diet we know what is said Pro. 31. 6 7. Giue ye strong drink to him that is ready to perish And 1 Tim. 4. 4. Euery creature of God is good and nothing ought to be refused specially not vpon conscience and conceit of vnlawfulnesse if it be receiued with thanksgiuing Secondly for society what a comfort it is we may find by this that Sathans best aduantage to tempt Christ was when he was all alone in the wildernesse and vtterly barred from all societie of men Matth. 4. 1. Thirdly for following our callings the many promises of comfort and ioy that are made vnto them that walke diligently in their callings proue it plainly When thou eatest the labours of thy hands thou shalt be blessed and it shal be well with thee Psal. 128. 〈◊〉 Ye shall reioyce in all that ye put your hand vnto Deut. 2. 7. The sleep of a labouring man is sweet Eccl. 5. 12. And for them all that a Christian vpon no pretence of humiliation for sinne or for too long a time may altogether depriue himselfe of these outward comforts may haue a notable example of Dauid euen then when he had as great cause to be humbled as any poore sinner can haue 2 Sam. 12. 20. 4. 29. 31. When the child was dead though the remembrance and sense of his sinne died not with the child he arose from the earth and washed and annointed himselfe yea he vsed againe the lawfull comfort of the mariage bed he exercised himselfe againe in the works of his calling and fought the Lords battels and shewed great seuerity against the enemies of the Lord. Lecture the ninetie fifth Iuly 10. 1611. IOHN IIII. XLIX L. WE haue already obserued in the speech of this Ruler which is set downe Ver. 49 that his heart was so oppressed with care and feare and griefe for his sonne as he could not mind what Christ said vnto him he could not be troubled or moued at all with the sharpe reproofe he receiued from him though he esteemed highly of him yet doth he not regard what he said vnto him And from hence we haue receiued this Doctrine That worldly griefe and affliction if it be extreme and violent is wont to make the mind and heart vncapable of heauenly things vnable to receiue any benefit by the Word and vnfit also to pray with comfort And the first Vse I told you was to be made of this Doctrine is to perswade euery Christian to learne the right way how to preuent and keepe his owne heart from immoderate sorrow specially from worldly things And thus farre we proceeded the last day It remaineth now that we come to another Vse that is to be made of this Doctrine and so we will proceed vnto that that followeth The second and last Vse of the former Doctrine is to disswade all men from putting off the care of their soules and prouiding for the welfare and saluation of them vntill the euill day It is wisdome for a man to seeke reconciliation with God and assurance of it presently and without delay while he is in his best health And to make his best benefit of all good means of grace and to get good grounds of assurance of his saluation before affliction come while his mind and memory is free and his heart chearefull This we know is the exhortation of Salomon Eccl. 12. 1. Remember now thy Creator in the daies of thy youth while the euill daeies come not nor the yeares of affliction wherein
the regenerate saith Iohn 5. 19. We know that we are of God that is borne of God as is plaine by the former Verse This then being so that a regenerate man may certainly know he hath soundnesse of grace in him let vs consider how and by what notes we may know it And because if a man haue any one grace in him in truth and soundnesse he may be certaine that his heart is vpright and that he is truly regenerate I will therefore insist onely vpon foure graces by which we may make triall of the soundnesse of our owne hearts sufficiently and those foure are these 1. Knowledge 2. Repentance and forsaking of sinne 3. Obedience and practice of good duties 4. Faith and confidence in the mercy of God First then euery regenerate man hath a sanctified knowledge and vnderstanding of the will of God reuealed in his Word and the man that hath any measure of sanctified knowledge doubtlesse hath a good heart This is the first worke of grace and the foundation of all the rest The new man is renewed in knowledge saith the Apostle Col. 3. 10. without that there is no vprightnes nor grace in the heart When the Wise-man had said Pro. 19. 1. Better is the poore man that walks in his vprightnesse than the foole that abuseth his lips he adds Ver. 2. For without knowledge the mind is not good or is destitute of goodnes And this is said to be the first and chief work of the ministry of the Word to open the eys of men and to bring them from darknes vnto light from the power of Sathan vnto God till mine eyes be opened and they be turned from darknesse to light they remaine still vnder the power of Sathan Acts 26. 18. and Psal. 36. 10. Extend thy louing kindnesse to them that know thee and thy righteousnesse to them that are vpright in heart He that saith he hath a good heart towards God and hath no knowledge cares not for it or he that praiseth such and such men for good men that haue no knowledge of the Word is a lyar and the truth is not in him Quest. But may a man conclude thus I haue knowledge therefore I haue grace and an vpright heart Answ. No for many a naturall man and hypocrite haue attained to a great measure of knowledge the Apostle saith of the hypocriticall Iews Rom. 2. 18. Thou knowest his will and allowest the things that are excellent in that thou art instructed by the Law And v. 20. Which hast the forme of knowledge and of the truth in the Law As if he should say thou art exercised in and acquainted with the whole body of Religion set down in the Law And He. 6. 4. of such hypocrites as may fall into the impardonable sin he saith They may be enlightened But the knowledge of the naturall man and of the regenerate do differ in these points First the man that hath sauing knowledge is willing and desirous to know the whole will of God reuealed in his Word as Act. 10. 33. We are present here before God to heare all things that are commanded thee of God yet chiefly those things that are most necessary and profitable and that do most concerne his own practice he is most desirous to heare and learne As it is noted as a speciall fruit of grace in the poore Publicans and Souldiers that came to heare Iohn euery one desired to heare what they should do Luk. 3. 10 12 14. Yea he is willing to heare that part of the Word that makes most against him he likes that Preacher best that with most plainnesse and power discouereth and rebuketh his sinnes so he do it by the Word of the Lord. As it is said of Eli that though he saw iust cause to think that the message Samuel had to deliuer was much against him yet he chargeth him 1 Sam. 3. 17. God do so to thee and more also if thou hide any thing from me of all that the Lord hath said vnto thee On the contrary side the naturall man though he may busie himself in seeking the knowledge of some points that minister questions rather than godly edifying which is in saith as the Apostle speaketh 1 Tim. 1. 4. is vnwilling and affraid to know some parts of Gods truth such as he hath conceiued a preiudice against such as touch himself in particular at such he winks with his eyes as our Sauiour saith Mat. 13. 15. Esa. 30. 10. He saith vnto the Seer See not such truths as these though they offer themselues neuer so clearely in thy Text and to the Prophets Prophesie not vnto vs right things I may not stand to apply euery particular note vnto you do it your selues if ye desire to know the vprightnes of your own harts examine your knowledge by this first note Secondly the regenerate man seeks the knowledge of God with no other intent but that he may practice that he knowes and direct his life by it Psal. 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart 1 Peter 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby On the other side the naturall man seekes knowledge onely for knowledge and speculation sake or that he may maintaine talk with it as occasion shall serue Ezek. 33. 31. My people sit before thee and heare thy words but they will not do them Thirdly the regenerate man is apt to approue of Gods truth when it is reuealed vnto him and to belieue and receiue it Indeed he may be ignorant of many truths and may oppose them for a time euen when the meanes are vsed to reueale them vnto him but he is able to discerne the truth from erour when both are laid before him how soeuer he did not see it before Ioh. 10. 4 5. The sheepe follow him for they know his voice and they will not follow a stranger but they flie from him for they know not the voice of a stranger And of the Noble Bereans it is said Acts 17 11. That they receiued the word with all readinesse And in this respect the Apostle saith that the Lords intent in suffering heresies to spring vp in his Church was That they that were approued among them and had sound hearts might be knowne 1 Cor. 11. 19. Therefore the Apostle speakes so fearefully of the Iewes for not receiuing the truth when it was clearely manifested vnto them Hearing ye shall heare and shall not vnderstand and seeing ye shall see and not perceiue for the heart of this people is waxed grosse and their eares are dull of hearing and their eyes haue they closed lest they should see with their eyes and heare with their eares and vnderstand with their hearts and I should heale them Acts 28. 26 27. On the other side the naturall man though he haue much knowledge and excellent gifts yet is he of a corrupt mind and
in this obedience only the Lord thy God bee with thee as hee was with Moses Iosh. 1. 17. This will gaine thee reuerence euen with a most wicked man as it did to Iohn Baptist from Herod himselfe Mar. 6. 20. yea with thine enemy when a mans waies please the Lord euen his enemies shall bee at peace with him Pro. 16. 7. how much more with thine owne seruant Lecture the hundred and eighth Nouember 12. 1611. IOHN IIII. LII LIII IT followeth now that we proceed vnto the second point which is contained in the words I haue now read vnto you namely the enquiry which this Ruler made of his seruants touching the iust time of the recouery of his sonne and the satisfaction that he receiued therein Where it is to be obserued that this Ruler of whom it was said before that he beleeued the word that Iesus had said doth now enquire of the truth of that which Iesus had said For the reason that moued him to aske of his seruants the iust houre when his sonne began to amend was because he would know whether that were true which Christ had said whether he began to amend at that time when Christ said he began to amend whether the cure were done by vertue of Christs word yea or no and it appeares by the blessing that followed that this he did was well done and acceptable vnto God The Doctrine then we haue to learne here is this That it is not vnlawfull nor against faith but a good signe of faith and grace for a Christian to examine and make triall of the truth of Gods Word Two proofes there are of this Doctrine in the Text first this Ruler here after he had beleeued doth both enquire and moue questions concerning that which Christ had said vnto him and secondly he is carefull to obserue how Christ in deed and effect did make that good which he had spoken vnto him Obiect Why but may some say what need he to haue made any question or sought any confirmation of that which Christ had said if he had indeed beleeued his word as it is said he did That honour is due to Gods Word as we are to rest in it to giue absolute credit vnto it and make no question of it though it seeme neuer so contrary to sense or reason When God had told Abraham he should haue a son by Sarah in whom he should be the father of many Nations it is said Rom. 4. 18. That he aboue hope beleeued vnder hope according to that that was spoken to him And in so doing it is said vers 20. he gaue glory to God And so did Noah in a matter that was most vnlikely and that was not to fall out of an hundred and twenty yeares after By faith Noah being warned of God of things not seene as yet moued with feare prepared the Arke to the sauing of his house Heb. 11. 7. And on the contrary side God hath been angry with men for doubting of that which he hath spoken and hath punished them for it as he did Zacharias Luk. 1. 18. 20. An. I answer to make question of any thing God hath spoken as doubting of it is a sin but to moue questions concerning that which God hath spoken out of a desire to be further confirmed in our faith is a thing most acceptable vnto God Foure notable examples we haue for this When God had promised to Abraham that he would giue him the land of Canaan to inherit Abraham askes him this question Gen. 15. 8. O Lord God whereby shall I know that I shall inherit it And yet before it is said ver 6. He beleeued and that was counted to him for righteousnesse So Gideon after God had said vnto him that he should be the deliuerer of Israel from the Midianites and he be belieued also as it is plaine Iudges 6. 34. yet he desires still a further confirmation verse 37. and yet another verse 39. and God was neuer a whit offended with him for it So Hezechia after he had receiued Gods Word and promise for his recouery and he belieued yet 〈◊〉 Kin. 20. 8. he desires to be further confirmed in it What shall be the signe that the Lord will heale me The last example is the blessed Virgin Luke 1. who though she beleeued verse 45. yet makes a question and doubt verse 34. How shall this be seeing I know not man We see therfore for the first proofe that it is not vnlawfull to moue some questions of Gods Word so it be out of a desire to be further confirmed in the truth And for the second Christians may and should obserue carefully how God makes good his Word and fulfils in his workes that which he hath said in his Word In this respect we haue those Commandements oft giuen vs to obserue his works of mercy to the godly Psal. 107. 43. Who is wise that he may obserue these things he shall vnderstand the louing kindnesse of the Lord and his workes of iudgement on the wicked Psal. 66. 5. Come and behold the workes of God hee is terrible in his doings to the sons of men and generally of both Psal. 111. 2. The workes of the Lord are great and ought to be sought out of them that loue them And on the contrary side it is noted for a sin that much prouokes God when men neuer obserue the workes of God to see how by them he makes good whatsoeuer he hath said in his Word Psal. 28. 5. They regard not the workes of the Lord nor the operation of his hands therefore breake them downe and build them not vp The Reasons of the Doctrine are two principally first euery Christian euen the best had neede to be further confirmed in his faith and better assured of the truth of Gods Word Paul saith of the Thessalonians that there was some thing lacking in their faith 1. Thess. 3. 10. How much more would we find it so specially if we should be brought to triall yea that man certainely hath no faith that feeles no weaknesse of faith nor need to grow For not only the man whose childe had a dumb spirit Mar. 9. 24. and the Apostles Luke 17. 5. but euen Paul when he was at the best professeth with great earnestnesse and care to preuent in others that conceit of him that he was not perfect but desired to grow in faith Phil. 3. 12 13. Secondly this course that the Ruler heere tooke this questioning and inquiring but specially this obseruing of the workes of God is a singular meanes to increase and confirme vs in the faith Psal. 92. 4. Thou Lord saith Dauid hast made me glad by thy workes and I will reioyce in the workes of thy hands For this experimentall knowledge is the most certaine of all other Psal. 48. 8. As we haue heard so haue we seene in the Citie of the Lord of Hosts in the City of our God God will establish it for euer Iob 42.