CVIII lectures vpon the fourth of Iohn Preached at Ashby-Delazouch in Leicester-shire. By that late faithfull and worthy minister of Iesus Christ. Arthur Hildersam. — Lectures upon the fourth of John

CVIII lectures vpon the fourth of Iohn Preached at Ashby-Delazouch in Leicester-shire. By that late faithfull and worthy minister of Iesus Christ. Arthur Hildersam. — Lectures upon the fourth of John

Table of contents

Title page

TO THE RIGHT HONORABLE, HENRIE EARLE OF HVNTINGDON, LORD HASTINGS, HVNGERFORD, BOTTREAVX, MOLINS and MOYLES, Lord Lieutenant of the Counties of LEICESTER, and RVFLAND, my very singular good LORD.

TO THE GODLY READER, WHETHER MINISTER, OR PRIVATE CHRISTIAN.

A Table of some principall Points that are handled in these Lectures.

§

B.

C.

D.

E.

F.

G.

H.

I.

K.

L.

M.

N.

O.

P.

Q.

R.

S.

T.

V.

W.

Y.

Z.

Seuerall places of Scripture opened and applyed in this Treatise.

§

THE FIRST LECTURE, ON IANVARIE XXXI. MDCVIII.

Lecture the second, Feb. 7. 1608.

Lecture the third, Feb. 14. 1608. IOHN IIII. X.

Lecture the fourth, Feb. 21. 1608. IOHN IIII. X.

Lecture the fift, Feb. 28. 1608.

§

THE SIXT LECTVRE, ON MARCH VII. MDCVIII.

Lecture the seuenth, March 14. 1608. IOHN IIII. XI. XII.

Lecture the eight, March 21. 1608. IOHN IIII. XII.

§

THE NINTH LECTVRE, ON MARCH XXVIII. MDCIX.

Lecture the tenth, Aprill 4. 1609. IOHN IIII. XIIII.

Lecture the eleuenth. Aprill 11. 1609.

§

THE TWELFTH LECTVRE, ON APRILL, XXV. MDCIX.

§

THE THIRTEENTH. LECTVRE ON MAY II. MDCIX.

Lecture the foureteenth, May 30. 1609.

Lecture the fifteenth, Iune 6. 1609.

Lecture the sixteenth, Iune 13. 1609.

Lecture the seuenteenth, Iune 20. 1609.

Lecture the eighteenth, Iune 27. 1609.

Lecture the nineteenth, Iuly 4. 1609.

Lecture the twentieth, Iuly 11. 1609.

Lecture the One and twenty, August 8. 1609.

§

THE TWO AND TWENTIETH LECTVRE, ON AVGVST, XV. MDCIX.

Lecture the three and twenty, August 22. 1609.

§

THE FOVRE AND TWENTIETH LECTVRE, ON AVGVST, XXIX. MDCIX.

Lecture the fiue and twentieth, September 12. 1609.

Lecture the sixe and twentieth, September 19. 1609.

Lecture the seuen and twentieth, October 3. 1609.

Lecture the eight and twentieth, October. 10. 1609.

Lecture the nine and twentieth, October 17. 1609.

Lecture the thirtieth, October 24. 1609.

Lecture the one and thirtieth, Nouember 7. 1609.

§

THE TWO AND THIRTIETH LECTVRE, ON NOVEMBER XXI. MDCIX.

Lecture the three and thirtieth, Nouember 28. 1609.

Lecture the foure and thirtieth, December 5. 1609.

Lecture the fiue and thirtieth, December 12. 1609.

Lecture the sixe and thirtieth, December 26. 1609.

Lecture the seuen and thirtieth, Ianuary 2. 1609.

Lecture the eight and thirtieth, Ianuary 9. 1609.

§

THE NINE AND THIRTIETH LECTVRE, ON IANVARY, XXIII. MDCIX.

Lecture the fortieth, Ianuary 30. 1609.

Lecture the one and fortieth, February 13. 1609. IOHN IIII. XXIII.

Lecture the two and fortieth, February 20. 1609.

§

THE THREE AND FORTIETH LECTVRE, ON FEBRVARY XXVII. MDCIX.

Lecture the foure and fortieth, March 6. 1609. IOHN IIII. XXV.

§

THE FIVE AND FORTIETH LECTVRE, ON MARCH, XIII. MDCIX.

§

THE SIXE AND FORTIETH LECTVRE, ON MARCH, XX. MDCIX.

Lecture the seuen and fortieth, March 27. 1610. IOHN IIII. XXVII.

Lecture the eight and fortieth, Aprill 3. 1610. IOHN IIII. XXVII.

§

THE NINE AND FORTIETH LECTVRE, ON APRILL, X. MDCX.

Lecture the fiftieth, Aprill 17. 1610. IOHN IIII. XXVIII.

Lecture the one and fiftieth, Aprill 24. 1610. IOHN IIII. XXVIII, XXIX.

Lecture the two and fiftieth, May 8. 1610. IOHN IIII. XXIX, XXX.

Lecture the three and fiftieth, Iune 12. 1610. IOHN IIII. XXIX.

Lecture the foure and fiftieth, Iune 19. 1610. IOHN IIII. XXX.

§

THE FIVE AND FIFTIETH LECTVRE, ON IVNE, XXVI. MDCX.

Lecture the sixe and fiftieth, Iuly 3. 1610. IOHN IIII. XXXII, XXXIV.

Lecture the seuen and fiftieth, Iuly 10. 1610. IOHN IIII. XXXII, XXXIV.

Lecture the eight and fiftieth, Iuly 17. 1610. IOHN IIII. XXXII, XXXIV.

Lecture the fiftieth ninth, Iune 24. 1610. IOHN IIII. XXXII—XXXIV.

§

THE SIXTIETH LECTVRE, ON IVLY, XXXI. MDCX.

The sixtie one Lecture. August 7. 1610. IOHN IIII. XXXVI.

The sixtie two Lecture. August 21. 1610. IOHN IIII. XXXVII, XXXVIII.

Lecture the sixty third. August 28. 1610. IOHN IIII. XXXVII, XXXVIII.

Lecture the sixty fourth. September 4. 1610. IOHN IIII. XXXVII, XXXVIII.

Lecture the sixty fifth, September 11. 1610. IOHN IIII. XXXVI—XXXVIII.

Lecture the sixty sixth. September 18. 1610. IOHN IIII. XXXVI—XXXVIII.

§

THE SIXTIE SEVENTH LECTVRE, ON SEPTEMBER, XXV. MDCX.

Lecture the sixty eighth. October 2. 1610. IOHN IIII. XL.

Lecture the sixty ninth. October 16. 1610. IOHN IIII. XL.

§

THE SEVENTIETH LECTVRE, ON OCTOBER XXIII. MDCX.

Lecture the seuentie one. Nouember 13. 1610. IOHN IIII. XLII.

Lecture the seuentie two. Nouember 20. 1610. IOHN IIII. XLII.

Lecture the seuentie three. Nouember 27. 1610. IOHN IIII. XLII.

Lecture the seuentie foure. December 4. 1610. IOHN IIII. XLII.

Lecture the seuentie fiue. December 11. 1610. IOHN IIII. XLII.

Lecture the seuentie sixe. December 18. 1610. IOHN IIII. XLII.

§

THE SEVENTIE SEVEN LECTVRE, ON IANVARY XV. MDCX.

Lecture the seuentie eight. Ianuarie 22. 1610. IOHN IIII. XLIII. XLIIII.

Lecture the seuentie nine. Ianuary 29. 1610. IOHN IIII. XLIIII.

Lecture the eightie. Februarie 12. 1610. IOHN IIII. XLIIII.

Lecture the eightie one. Februarie 19. 1610. IOHN IIII. XLV.

Lecture the eighty two. February 26. 1610. IOHN IIII. XLV.

§

THE EIGHTIE THIRD LECTVRE, ON MARCH V. MDCX.

Lecture the eightie foure. March 12. 1610. IOHN IIII. XLVI, XLVII.

Lecture the eightie fiue. March 19. 1610. IOHN IIII. XLVII.

Lecture the eightie sixe. Aprill 2. 1611. IOHN IIII. XLVII.

Lecture the eighty seuen. Aprill 9. 1611. IOHN IIII. XLVII.

§

THE EIGHTIE EIGHT LECTVRE, ON APRILL XXIII. MDCXI.

Lecture the eightie nine. Iune 11. 1611. IOHN IIII. XL VIII—L.

Lecture the ninetieth. Iune 18. 1611. IOHN IIII. XLVIII.

Lecture the ninetie one. Iune 25. IOHN IIII. XLVIII.

Lecture the ninetie two. Iuly 2. 1611. IOHN IIII. XLVIII.

§

THE NINETIE THIRD LECTVRE, ON IVLY XVI. MDCXI.

Lecture the ninetie fourth. Iuly 23. 1611. IOHN IIII. XLIX, L.

Lecture the ninetie fifth. Iuly 10. 1611. IOHN IIII. XLIX, L.

Lecture the ninetie sixt. August 11. 1611. IOHN IIII. L.

Lecture the ninetie seuenth. August 20. 1611. IOHN IIII. L.

Lecture the ninetie eighth. August 27. 1611. IOHN IIII. L.

Lecture the ninetie ninth. Septemb. 3. 1611. IOHN IIII. L.

Lecture the hundredth. Septemb. 10. 1611. IOHN IIII. L.

Lecture the hundred and one. Septemb. 17. 1611. IOHN IIII. L.

Lecture the hundred and two. September 24. 1611. IOHN IIII. L.

Lecture the hundred and three. October 1. 1611. IOHN IIII. L.

Lecture the hundred and fourth. October 8. 1611. IOHN IIII. L.

Lecture the hundred and fiue. October 15. 1611. IOHN IIII. L.

§

THE HVNDRED AND SIXTH LECTVRE, ON OCTOBER XXII. MDCXI.

§

THE HVNDRED AND SEVENTH LECTVRE, ON OCTOBER XXIX. MDCXI.

Lecture the hundred and eighth. Nouember 12. 1611. IOHN IIII. LII, LIII.

§

§

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[Page] CVIII LECTVRES UPON THE FOVRTH OF IOHN. PREACHED, At ASHEY-DELAZOVCH in Leicester-shire. By that Late Faithfull and Worthy Minister of Iesus Christ. ARTHVR HILDERSAM.

The second Edition corrected and much enlarged by the Author.

2. Tim. 3. ver. 16, 17.

All Scripture is giuen by inspiration of God, and is profitable for doctrine, for reproofe, for correction, for instruction in righteousnesse.

That the man of God may be perfect, thorowly furnished vnto euery good worke.

LONDON, Printed by George Miller. for Edward Brewster, and are to be sold in Pauls Church-yard at the signe of the Bible. MDCXXXII.

TO THE RIGHT HONORABLE, HENRIE EARLE OF HVNTINGDON, LORD HASTINGS, HVNGERFORD, BOTTREAVX, MOLINS and MOYLES, Lord Lieutenant of the Counties of LEICESTER, and RVFLAND, my very singular good LORD.

[Page]

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RIGHT HONOVRABLE:

THese Lectures which I haue for so many yeares kept by me, and refused to let them see the light (as iudging them both vnworthy in themselues to be brought into publike view, and altogether needlesse also, though they had beene much better, in an age that doth so abound with all variety of excellent gifts, both for preaching and writing) I am now at length (though the importunity of sundry, that thinke better of them then my selfe could euer doe;) enforced to giue way that they may be published. And this I haue done the more willingly, that I might haue opportunity by this Dedication of them, to giue publike testimony vnto the world, of my duty and thankefulnesse vnto your Honour, and vnto your Noble House; vnto whom (next vnder God) I doe owe whatsoeuer poore abilities he hath beene pleased to giue vnto me, for the seruice of his Church. For as that noble Vncle of yours (whom his wisedome and seruiceablenesse to his Prince and Country, euen with the great neglect of his owne estate and family, and specially his zealous care to promote the Gospell of Christ, did make much more honourable, then the noblenesse of this great birth could possibly doe) did first maintaine me in the Vniuersity, and after brought me to the exercise of my ministry in this place; so haue I beene by the fauour and bounty of your noble Grandfather, and of [Page] your Honour continued here, now more then forty yeares. And vnto your honour especially aboue all other men, is thankes due, for whatsoeuer benefit may redound to the Church by these Lectures: because of that incouragement I did receiue from your Lordship in the preaching of them, not only by your honourable beneficence in maintaining of me, and confirming that vnto me, which by the bounty of your noble Ancestors I did enioy, but by that worthy example also you gaue vnto all my Auditory in your constant and diligent frequenting of them. Which as you would neuer haue done if you had not liked them well, or if you had heard any thing taught in them that did disagree with the Doctrine of our Church, or that had any way tended vnto schisme or faction: so haue you made me the more bold euen in this respect, humbly to commend the patronage of them vnto your Honour. Now the Lord of Lords (who hath already made you truly honourable, not by your Progenitors onely, but by many noble endowments bestowed vpon your selfe, and hath promised also to honour them that honour him:) continue and multiply all his graces and blessings vpon your Lordship, and vpon your family, to the increase of your present and euerlasting comfort, through IESVS CHRIST. So prayeth still:

Ashby-Delazouch, Iune the first, 16 [...]8.

Your Honours to all duty and seruice euer most obliged: ARTHVR HILDERSAM.

TO THE GODLY READER, WHETHER MINISTER, OR PRIVATE CHRISTIAN.

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THis Booke which now at the length, the good hand of God hath put into thy hand to reade, deserueth a name in this kinde of writing (to speake freely and at once, what I truly iudge) like one of the chiefe of Dauids Worthies, not amongst the thirty, but amongst the first three. In reading most of the best Bookes extant, the studious Reader is wont to select and transcribe the pith of such Notes, as stand like Lights, or Goades, or Nailes, in the body of the discourse, and in the Spirit of the Writer: But in this Booke (to tell you what I find) I find such variety of choice matter running throughout euery Veine of each discourse herein handled, and carried along with such strength of sound and deepe Iudgement, and with such Life and Power of an heauenly Spirit, and withall expressed in such pithy and pregnant words of wisdome, that I knew not what to select, and what to omit, vnlesse I should haue transcribed the whole Booke.

In the Authors manner of handling this Scripture, Ministers shall obserue a double excellency: i. e. An exemplary Patterne of Preaching in the euidence of the Spirit. The euidence of the Spirit is shewen in discouering the hidden Treasures of the Graces of the Spirit, partly breathing in the Scriptures (which he either handleth of purpose, or alledgeth occasionally; partly flowing out of the abundance of the good treasure of his owne heart. Both which manifested to the conscience of the Hearer, do shine like a light in a darke place, and do discouer both God to the Soule, and the Soule (in his owne feeling) vnto God, so that the Soule discerning the presence and Power of God, is ready to cry out (like Iacob) Doubtlesse God is in this place; this is no other but the Word of Life, this is the gate of heauen.

Againe Ministers may further obserue in this Treatise, an exemplary Patterne of reading and studying the Scriptures, so as thereby to make a man of God perfect to euery worke of his Ministry. For this Treatise euidenceth, that this Author in reading the Scriptures, hath so diligently pondered, and searched out the true sence of the Holy Ghost, and hath so wisely digested the knowledge and wisdome of the Scriptures to the clearing of euery Common-place, and [Page] [...] [Page] [...] [Page] Doctrine of Religion, that whether he speake to Explication, or Application of any Text, He fitly and fully amplifieth and presseth all, from Scripture-grounds: that you may at once both adore the perfection of God in the Scriptures, making the Man of God perfect vnto euery good work: and may also admire the dexterity, and skill of a Scribe taught vnto the kingdome of God, and bringing out of his treasure things both new and old.

When Schollers furnish themselues with store of other writers, besides the Scriptures, and being little conuersant in the Scriptures doe draw the Scriptures to the Authors, whom they most affect, and not their A [...]thors to the Scriptures, their Diuinity prooueth but Humanity, and their Ministry speaketh to the braine, but not to the conscience of the Hearer. But he that diggeth all the Treasures of his knowledge, and the grounds of Religion out of the Scriptures, and maketh vse of other authors, not for ostentatiō of himself, nor for the ground of his faith, nor for the principall ornament of his Ministry, but for the better searching out of the deepe wisedome of the Scriptures, such an one belieueth what he teacheth, not by an humane Credulity from his Author, but by a diuine faith from the Word: and because he belieueth, he therefore speaketh: and speaking from faith in his owne heart, he speaketh much more powerfully vnto the begetting and strengthening of faith in the Hearer.

The priuate Christian in the diligent suruey of this Treatise, shall obserue liuely decyphered, the scornefull vanity of corrupt Nature, the lothsomenesse and desperate danger of sin, the wonderfull power of Gods Grace in the conuersion of a sinner, the tryall of a mans own deceitfull heart, the amiable life of Gods grace in the regenerate, the comfortable benefit of afflictions, sundry sweet consolations of a troubled spirit, the vanity of Popery, the necessity of a faithfull Ministry, the beauty of Gods Ordinances holily administred, and the resolution of sundry cases of conscience fitting these times: and all deliuered with such euidence of Scripture-light, and Christian experience, that the hearts of the godly Readers, will at once blesse God, who hath giuen such gifts to men: and blesse the Writer, who hauing spent the strength of his yeares in a faithfull and fruitfull Ministry (to the great comfort and succour of many Ministers, and people, far and neare, round about him) doth now at last adorne his hoarie head with this Crowne of glory, to bring forth his workes to more publike Light, now more at the last, then at the first.

My hearts desire is, that God would adde yet many daies more to the Authors life, and support him still both in body and spirit, to bring to light many other such monuments of his fruitfull labours: not only that elaborate Commentary vpon the 51. Psalme, but likewise such Sermons or Treatises, or Letters touching cases of Conscience, as haply haue lyenby him, these many yeares. Why should any Talent lye buried in a Napkin, or candle lye hid vnder a bushell, which being set on a candlesticke, might giue light to all that are in [Page] the house? Such (Opuscula) little Treatises, as himselfe would hardly acknowledge vnder his owne Name, might be of speciall vse, and much esteeme, with others. Witnesse those questions and Answers, wherein he hath comprized the doctrine of the Lords Supper: which though without his Name, they be annexed to a little Treatise of the like Argument, set forth by a godly learned Diuine, M. William Bradshaw: yet haue they beene of singular good vse to many poore soules, for their worthy preparation to that Ordinance. And in very deed they do more fully furnish a Christian to that whole spirituall Duty, then any other, in any language (that I know) in so small a compasse: yea, and that one Letter of his to a Gentlewoman against the separation which without his consent, a separatist printed and refuted, hath so strongly and clearely conuinced the iniquity of that way, that I could not but acknowledge in it both the wisedome of God, and the weakenesse of the separatist. His wisdome, in bringing to light such a beame of the Light of his truth by the hand of an aduersary, against the Authors mind: and the weakenesse of the other, to aduance the hand of his aduersary to giue himselfe, and his cause such a deadly wound in open view, as neither himselfe nor all his associates can be able to heale. In which respect, I conceiue it was, that the industrious Doctor Willet (in his Dedicatory Epistle to CHRISTS Colledge, before his harmony vpon the first of Samuel) stileth this our Author, Schismaticorum (quivulgò Brownistae) Malleum, the Hammer of Schismatiques, whom they commonly call Brownists.

Now the God of all grace, prosper the workes of his seruants, to those good ends himselfe hath appointed, and they haue aimedat, the glory of his owne great Name, in the edification and saluation of his people in Christ.

So I take leaue, and rest, desirous to prouoke my selfe and thee to a thankfull, and fruitfull vse of such mercies.

The vnworthiest of the least of Gods Mercies, and Seruants: I. C.

A Table of some principall Points that are handled in these Lectures.

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§

Abstinence.

See Fasting.

Admonition.

See Reproofe.

Adoption.

A.

NO man can worship God aright till he haue the Spirit of Adoption, and can conceiue of God, as of his louing Father, pag. 182 Foure notes to try whether we do indeed know God to be our Father, pag 183.

Adoration, Worship. See Reuerence.

The whole worship of God, is called Adoration, pag. 111.

Admiring of men.

It is folly and sin to admire any man much, pag 40.

Affection.

He that hath an vpright heart, serues God with affection, pag. 480.

No seruice pleaseth God, that is not done with feeling and affection, pag. 198, 199.

Naturall Affection.

See Parents.

Affl [...]ction.

In it owne nature it is a curse, neither is it a signe of Gods loue to all, pag. 394.

The greatest may not hope to be exempted from it. pag. 388.

All men should prepare for it; and how, 389

It is greatly profitable and necessary for Gods Elect, pag. 394.

It is no signe of Gods wrath, but of his loue rather, pag. 398.

We may be sure God will doe vs good by it, and remoue it when it hath wrought kindly on vs, and support vs in it, and giue a comfortable end vnto it, pag 399.

It is a signe of election to profit by it, and the contrary of reprobation, pag 401.

In euery affection we should take notice that God is angry with vs, pag. 402.

Sixe degrees of Gods proceeding in sanctifying aff [...]ctions to vs, which may be, so many notes to try whether our aff [...]ctions be san-ctified, pag. 40 [...]. 40 [...].

Extremity of it will make vs vnfit, both to profit by the Word, and to pray. pag. 433

Alacrity.

See Cheerefulnesse.

Antiquity.

How far forth it is to bee regarded in the matter of Religion, pag 141.

It is dangerous to ascribe too much to it, 144

Our Religion is most antient, 145.

The popish plea touching the antiquity of theirs, is most vaine and insufficient, ibid.

Apostacie. See Perseuerance.

How farre forth the good things that haue beene in a man, may be lost, [...]0, 51.

A dangerous thing to fall from grace, or to decay in it, 54.

Two chiefe causes of it, ibid.

Comfort for the faithfull that liue in times of generall Apostacie, 430, 431.

Apostles.

Christ hath taught his Church the whole will of his Father by them, 207.

Apparell.

See Attire.

Appearance

of euill is to be auoided, 86.

Application.

Ministers must apply the Word, and hearers must endure it, 373, 374.

Assemblies.

See Church-Assemblies.

Assurance of saluation.

See Certainty of saluation.

Attention.

All should attend diligently at the hearing of the Word, 125. 134. 135.

Meanes to keepe our hearts attentiue from wandring in prayer, &c. 198.

Attire.

Modesty in attire required of Christians, 87.

Authority.

[Page]The wicked are apt to abuse the authori [...]y and credit of holy men, to the disgrace of Gods truth, 35 273.

This honour is due to Christ alone to be belieued (in matter of Doctrine) vpon his bare Word, 149.

Nothing is to be belieued and receiued in religion, vpon the credit and authority of any man, 1 [...]0.

B.

Baptisme.

It is both vnprofitable and hurtfull to the wicked, 5.

The whole congregation should continue together at the Administration of it, 120.

It should be administred in the publike assembly, 12 [...].

Blessing.

The ecclesiasticall Blessing pronounced by the Minister, is not to be neglected, ibid.

What behauiour is fittest for the people to vse then, 126.

Body.

Care is to be had euen of our body, and of the body of our neighbour, 256, 257.

The sin of them that by disorder ouer throw their health, 258.

God requires bodily seruice of vs, as well as spirituall, 189. 190.

Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men, 445.

Brownists. See Church.

Their sinne is great in separating from our Churches, 1 [...]7.

C.

Calling.

A man may be soundly religious, and yet follow diligently his wordly Calling, 238.

Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies, 2 [...]0.

Calling, how far it may be neglected, ibid.

Calling to the Ministry.

Wherein the inward calling doth principally consist, 261.

Catechising.

It is a profitable and necessary duty of the Minister, 205.

Censures of the Church.

The neglect of them towards scandalous sinners, is a great contempt done to Gods Worship, 132, 133.

Ceremonies.

Difference in iudgement about Ceremonies, should not alienate the affections of brethren, 301. 303. 30 [...].

Ceremoniall Law. See Worship.

It was a carnall Worship, 184, 185.

It was abrogated at Christs Passion, 188.

The Ceremonies were shadowes, and we haue haue in our Worship the substance of that that was signified by them, 186. 188.

Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie, 197, 198

Certainty in Religion.

The Elect and such as haue good hearts, may attaine vnto it, 140 212. 214.

Meanes whereby we may attaine to it: 140.

Comfort for Gods people that complaine they want it, 215.

All men are bound to seeke for it, 138. 141.

They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word, 332.

The faithfull are certaine that the Scripture is the Word of God, and that it is God himselfe that speaketh to them in his Word, 349.

Certainty of saluation.

All the faithfull are not in the same measure certaine of their saluation, 333.

They that haue the greatest certainty are not without al doubts & distrusts, 333. 348. 349.

Nor feele this certainty at all times, 336.

They that haue most assurance, must yet liue in feare, 334.

Yet may the faithfull in this life be certaine of their saluation, 334. 341.

All are bound to seeke for this certainty, 341. 342.

The meanes wherby it may be obtained, 343

The notes wherby true assurance may be discerned from that which is counterfeit, 345

Comfort to the faithfull that complaine they want it, 215, 216.

Cheerefulnesse.

Required in all the duties of Gods seruice, 263

It is a sin in the faithfull to be vncheerefull, [...]0

They haue iust cause to be cheerefull, and to serue God willingly, notwithstanding their infirmities, 265, 266. 461.

[Page] Chambering. See Dalliance.

Children.

They should seeke to requite their parents loue, 391.

Christ.

He is the greatest gift that euer God gaue to man, 11.

How far He was abased for our sakes, 12.

Why he is called Christ and Messiah, 200. 202.

The benefit and merit of his death belongs not to all men, 329.

Yet is it necessary, that the benefit men receiued by him, should be expressed in most generall tearmes, 330.

Poore sinners should go boldly to him in all their distresses, 450.

We should not rest contented with any blessing, till we haue Christ, 14.

Notes to know whether Christ be ours, 15.

He did constantly vse prayer, and other parts of Gods worship, and why, 163, 164.

He is in the ministry of the Word to be offred vnto all in a most generall manner, 330.

Church.

Papists giue more credit to it, then to the Word, 150. 348.

We may not separate from a true Church that enioyes the Word, and professeth the Doctrine of saluation, for the corruptions that are in it, 165, 166. 384, 385.

Yet may we not communicate with a true Church, in any corruption, 167.

Euery man is bound to ioyne himselfe vnto and to be a member of the true Church, 138

The profession of the true Doctrine of Christ, is the only proper and certaine note of the true Church, 167.

How farre forth the testimony of the Church helpes to bring vs to faith, 348, 349.

Church-Assemblies.

They are a meanes of our protection & safety from all dangers, 382.

The most publike and solemne Church-Assemblies, are greatly to be esteemed and frequented, 129. 153.

The sin of such as neglect them, 128.

The greatest are hound to carry themselues reuerently in them, 117.

Circumcision.

What it signified, 180.

Comfort.

To be found in Christ in all our distresses, 450

No worldly thing can yeeld comfort to the distressed in minde, 44, 45.

The Spirit of grace and regeneration is able to doe it abundantly, and nothing else 46.

They that feare God haue cause to be comfortable, and vpon what grounds, 90.

Fine rules of comfort for such as are afflicted in minde, 346, 347. See Prayer.

Commonnesse of sin.

Sin is neuer the lesse dangerous to a man bebecause it is generall, 74. 384.

How to carry our selues in euill times, when foule sins grow common & generall, 428, 429

It should trouble vs and cause vs to looke for some common calamity, ibid.

Company.

Haunting bad company, argues a bad heart, 87

What they should doe that liue in euill times and places, 429.

Common-Wealth.

The true causes why God spares our land though sin abound in it, 429.

Conference.

Cautions for them that conferre and moue questions of Religion, 499, 500.

Confession.

The properties required to true confession, 85.

No man is bound to acknowledge all his sins to a priest, 102.

He that is truly penitent, will be ready to acknowledge his sin, euen vnto men, when he is charged with it, 103.

It is profitable and necessary to confesse some sins, euen vnto men, & dangerous to hide them, 103, 104.

Conscience.

A good Conscience will breed vnspeakeable peace and ioy, 437. 438.

And assurance of a mans saluation, 343.

Constancie.

Constancie in obedience a good signe, 481.

Contentment.

Grace breeds Contentment, 3.

Controuersies.

Euery Christian is not bound to study controuersies, nor to meddle with them, 136.

Yet some are, 137.

Conuersion.

No man (by nature) can doe any thing to helpe forward his owne conuersion, 20.

It is a miraculous worke of God, 29.

They that are truly religious, will be carefull to w [...]nne others to God, 224. 235.

Who are most charged and haue most opportunity to do good this way, 236.

Note of a true Conuert, 239.

True Conuerts shew great respect & reuerence vnto their Ministers, 215.

Conuersion of man depends on Gods free grace 250.

Foure things required in them that would win others to God, 236.

Priuate Christians 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.

[Page]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.

[Page]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, 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 [Page] 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.

[Page]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, 204.

The knowledge euen of the vnregenerate (if they belong to God) is a great aduantage vnto them, 205.

Who know Christ, lesse regard the world, 238.

Knowledge, sanctified notes thereof, 238, 239.

The benefit of such as desire knowledge 360.

L.

Liberty.

The true knowledge of our Christian libertie in the vse of things indifferent, is a great helpe against vnnecessary heauinesse and sorrow, 439, 440.

Lectures.

On the weeke day are lawfull, [...]42.

Loue.

Loue of the regenerate, 480.

Loue of the people is true when they make vse of their Ministers gifts, and will be direrected by them, 319.

To loue and countenance a Minister, but not to heare him, may procure a temporall reward, but no sound comfort, 321.

M.

Masters of families.

They should see that their whole family ioyne with them in Gods worship, 123.

How they should gaine loue and reuerence from their seruants, 496.

Matrimony

Second marriages are lawfull, 7 [...].

Though Marriage be not necessary for all, for some it is, 94.

Meanes.

The Lord doth oft both prepare mē to grace & confirme them in it, by other meanes besides his word, 417.

Of grace, not to bee despised because they seeme weake and contemptible, 32.

Both the giuing of them, and the successe of them, depends only on the good pleasure of God, 250. 253.

To sin against the meanes of grace greatly aggrauates sin, 422.

Melancholy.

Wee are bound to striue against the passion of it, 434.

The best meanes to preserue vs from the danger of it, see sorrow.

Mercy of God.

The hainousest sins of the Elect, hinders not God from calling them, 95.

He thinkes neuer the worse of them, for their old sins, after their conuersion, 96. 97.

He reiects not their seruices for the corruptions that cleaue to them, 97, 98. 192.

He causeth their fow lest sins to turne to their great good, [...]8.

The knowledge of it tends greatly to the comfort of the faithfull. 99.

He will not reiect his children for their infirmities, but is therein very tender and respectfull towards them, 452.

Foure things in the Lords gracious disposition, that should mooue vs to serue him willingly, 463.

Mercifulnesse.

We should learne to be mercifull by the example of our heauenly Father, 100.

Ministers.

They must do the work of their calling with a willing mind, 261.

Their mutuall agreement & loue will much further the Gospell, 299.

Yet are we not bound to agree with or like of all, but we may lawfully discountenance and publikely reproue some Ministers, 300. 301.

The difference in iudgement or practise, about the Ceremonies, should not alienate the affections of godly Ministers one from another, [...]01. 303.

He must bee diligent and carefull to teach profitably, 367.

He must be faithfull and wherein that consists, 367. 368.

His life must be exemplary for piety, 368.

They had need be godly men, 215.

They should encourage their people to moue their doubts to them, 227.

What they should do, when the people leaue them to heare others, 271.

Faithfull ones need not feare want, but shall be sure of good reward, 8 [...].

His chiefe care should be to see fruit of his labours, & how he may do that, 284, 289, 290.

The best haue been apt to be discouraged by the badnesse of their hearers, 294.

They must not enuie, but esteeme louingly and reuerently of their brothers, 297.

How far they should seeke to agree together, and how that may be wrought, 299. 305.

[Page] The Minister to which a man belongs, is not to be forsaken, 269.

Ministers that are faithfull shall be rewarded, 283.

A faithfull Minister need not be couetous for the things of this life, nor feare the malice or subtiltie of enemies, 284.

Ministers must labour to be fruitfull, 289.

Ministers encouraged by peoples forwardnes, 293.

A man may be a faithfull Minister and approued of God, though his gifts be far inferiour to other of his fellow-labourers, 309.

Ministers ought not to be daunted in the presence of any wicked in the exercise of their Ministry, 294.

Ministers ought to carry themselues so as that they may deserue respect from the people, 316.

Ministers are bound to teach the whole councell of God, 317.

Corruptions may be in the deliuery of the truth, but the Word hath no corruption in it, 317.

A Minister may tell his people of the duty they owe him, and yet not be proud, 317.

Their faults may bee publikely and sharply reproued, 300, [...]1.

There is an honour due to euery true Minister, 360. 375.

The Lord makes high account of the honour that is done to his faithfull Ministers, and is highly displeased with the contempt and indignities done to them, 359.

This should not puffe him vp, but humble him, 361.

Foure degrees of honour due to them, 362.

They haue (for the most part) least esteeme in their owne country, and amongst them that are neerest to them in birth and acquaintance, 364.

How they may get and maintaine reuerence in the peoples hearts, 367, 368.

They should striue to apply them particularly to their hearers, 373.

They haue authority to reprooue sin in any man, 106. 360.

They must not be discouraged at the vnfruitfulnesse of their labours, 3 [...]8.

The people looke for angelicall perfection in them, 366.

The faithfull one shall bee sure to haue both honour, maintenance, and fruit of his labours, 375.

Comfort for them against the contempt of their calling and persons, 376.

The fearefull estate of such as despise, or doe any indignity to them, 359. 360. 376.

Men shew respect to their Ministers and comfort them, when they make vse of their gifts in priuate, 319.

Conceitednesse is a cause they do not, 222.

The Priests had their houses neere the Temple for this end, 221.

Ministry of the Word. See Meanes.

Great is the necessity of it, 278, 279.

A sound Ministry is the strength of a State, 279

This of the new Testament is far more fruitfull then that was vnder the law, 287, 288, 289.

A great mercy to teach vs by men, rather then immediatly or by Angels, 107, [...]42.

It is the saluation of men, and why it is so called, 2 [...]7, 168.

How it becomes effectuall, 169.

Whom God intends to saue, he giues the ministry of the Word vnto, and grace to profit by it, 305, 306.

God hath been wont to make it effectuall in as many as hee meanes to saue, within a short time after they haue first enioyed it, 324, 325.

God neuer giues it to any people, but hee makes it effectuall to saue some, 376. 289.

The ministry of the new Testament in regard of the profitablenesse of it to win soules is far more excellent then that of the old, 287

The ministy of the Prophets prepared men to receiue the ministry of the Gospell, 287.

They that esteeme of the message, esteeme of the messenger, 309.

Ministry effectuall, 28 [...].

Ministry of the Word of great necessity, 278.

Miracles.

The chiefe end of them was (not to conuert men, but) to gaine credit to the Word in their hearts, and make them willing to heare, 37.

New formes of Gods worship and new functions were wont to bee confirmed by miracles, 378.

We need none now, 378.

Popish miracles are false and counterfeit, 379.

They are not done by the power of Christ, 449

Christ shewed his power most in curing the bodies of men, 445. 447.

Sixe points obserued in these miraculous cures 446.

Difference betweene Christs miracles, and those of the Prophets & Apostles, 447, 448

Multitude.

Faults that the common sort are especially addicted vnto, 2 [...]4.

It is no safe thing to do as the most doe, 427.

Comfort for the godly that are scorned for their singularity, because they will not doe as the most do, 430. 431.

N.

Name.

A man is bound to haue care of his good name, 86.

Why Hebrew names are vsed in the new Testament, and why we giue Hebrew names to our children, 202.

Nature.

See how void of all goodnesse, and full of corruption euery naturall man is, 26, 28.

How much goodnesse may bee in a naturall man, 174.

Nazaret.

[Page]Why our Sauiour did shun preaching in Nazaret aboue all other places, 351, 352.

O.

Obedience.

No seruice pleaseth God but that that is done in obedience to his Word, 160.

This is a certain note of an vpright heart, 473

Seuen notes of sincere Obedience, 474.

Regenerate able to obey, 473.

Difference betwixt obedience of regenerate and other, ibid.

Others saluation to be sought, 246.

Obstinacie. See hardnesse of heart.

This greatly aggrauates sin, 422.

Most men that liue in the Church, sinne obstinately, 424.

Foure signes of a heart that is not hardened nor obstinate in sin, 423.

The fearefull state of the obstinate, 423.

P.

Painting.

Painting of the face is vnlawfull, 87.

Papists.

They are like to the Samaritans in many things, 36, 37.

They are Idolaters, & worship the diuell, 163

Parents.

Great is their affection to their children, 391.

This should confirme vs in the assurance of Gods loue to his children, 392.

They must take heed of ouer louing their children, and how wee may best doe them good, 392.

What respect is to bee had to the example of our parents in the matter of Religion, 143.

The hope and comfort Christian Parents may haue concerning their children, 180.

Their sinnes will bring Gods curse vpon their children and what sins chiefly, 393.

What a kind of seruice and solemnity it was, 380.

Patience.

The faithfull haue beene very patient in affliction, and shewed it foure waies, 398.

The meanes to breed it in vs, 398. 399.

Peace of conscience.

It is a fruit of true faith, 336.

There is a false peace, see presumption.

Euery affliction should driue vs to make peace with God, and that three waies, 404.

Peace-offerings.

What they signified, 187.

People. See Hearers.

Persecution.

None can be saued that is not willing to suffer, and euen to die for the truth, 139.

To deride a Minister, is to persecute him, 28 [...].

Perseuerance.

The regenerate shall perseuere and are carefull so to do, 481.

He that is truly regenerate, shall neuer fall fi nally, nor totally, yea he may be in this life certaine of it, 339, 341.

Our chiefe care must be, to be best at our end, 274, 275.

Phisicke.

They sinne greatly that despise or neglect it, 256, 257.

Pilgrimage.

Reasons against it, 156.

Pouertie.

The poore that are godly haue no cause to murmur, or distrust God, 33.

The frequenting of religious exercises with an honest heart, will begger no man, 244.

Prayer.

Helps to keepe the heart from wandring in it, 198.

Euery man must aske and cry for grace, yea all whom God meaneth to saue, shal do it, 5

Obiection against the necessity of prayer an swered, 5, 6.

All that can vnfainedly seeke to God for grace shall be sure to haue it, 8.

The weakest Christian should not be discouraged from prayer, 9.

Spirituall blessings rather to bee prayed for, then temporall, 9.

Faith breeds boldnesse in prayer, 336, 337.

God seemes oft to neglect the prayers of his people, and that foure waies, 407.

Comfort for Gods people in this case, 408, 409

Labour to pray so as thou maist speed, 411.

Christ himselfe vsed much to pray, 203.

God delights greatly in the prayers of his people, 193.

Affliction driues the faithfull to it, 3 [...]6.

Promises vpon which we should ground our faith in prayer, 407.

Three reasons why God seemes oft to neglect and reiect the prayers of his people, 408.

Signes whereby we may know God accepts our prayers, though he grant not our Suit, 410, 411.

We should inquire after the successe of our prayers, 411, 412.

Properties requisite in the prayer that would speed well, 412.

Poore sinners should goe boldly to Christ for helpe in all their distresses, 450.

Preaching, See Minisry.

A man may try his estate by the iudgement he hath to discerne of sound teaching, 113

It is lawfull to keepe Lectures, & to frequent them euen on the weeke daies, 243.

Some are bound to goe to Sermons, euen on the weeke day, 242.

[Page] Euen they that cannot, should yet desire to do it, 243.

How to iudge of the best Preachers and Preaching, 291.

The necessity of it, 278, 279, 280.

Preparation.

We can do no duty of Gods seruice wel without it, 487.

It is a great and necessary helpe for our profiting by the Word, 487.

This preparation consists in sixe points, 489.

Thinke of the euill day & prepare for it, 488

Presumption.

Lewd men haue no cause to hope they shall repent and find mercy, 82, 83.

They can haue no sound comfort in the knowledge of Gods mercy, 99. 452.

They are confident of their saluation, and the notes wherby true faith may be discerned from this presumption, 345.

Pride.

Noe sin makes vs more odious to God, 394.

The greatest must beware they be not proud, either against God or men, 388.

All men are strangly prone to this soule sin, 295.

Affliction is a singular meane to abate it, 395

Prophanesse.

The sin of such as carry themselues prophanely in Gods publike worship, 134, 135.

Profession.

We should all be willing and ready to make profession of our faith, 349, 350.

Professours.

Poore men, young men, such as haue been formerly scandalous, and women, haue beene vsually most forward in Religion, 222.

This hath beene euer a great scandall to the Word and why, 224.

Preseruatiues against this scandall, 225.

Professours should striue to remooue this scandall, and how they may do it, 226.

Prouidence.

God by his prouidence gouernes all things; & orders them for the good of his Elect, 217.

The knowledge of this is vsefull many waies, 219.

Psalmes.

It is fit they should be sung in the Congregation, 121, 122.

How we should behaue our selues in singing them, 126.

Publike worship. See Church-Assemblies.

It is necessary all should be present at euery part of it, 121. 128. 129.

To be preferred before any priuate, 129, 130. 153.

All should come to the beginning and stay till the end of it, 120. 131, 132.

Rules for reuerence in it, see Reuerence.

All may profit by euery part of it, and euery part of it hath good warrant in the Word 121. 122.

The whole congregation 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.

[Page] 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, [...]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 sec [...]rity is a signe of generall calamitie approching, 42 [...].

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, 6 [...], 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. [...]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, 4 [...]3.

We must striue against that that is excessiue and immoderate, 43 [...].

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 sorr [...]wes, 438.

Soule.

[Page]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 by such in whom they discerne any infirmity, 365.

Remedies against this corruption, 371

Temperance.

It is necessary euen in our diet, 92.

Temples.

Our Churches need not to be stately and glorious, as the Temple of Ierusalem was, 119.

Neither is there that holinesse to be ascribed to, or reuerence due to our Churches, as was to that Temple, 119. 154.

Neither is there that necessity of temples now, as there was vnder the law, 119.

Yet is it fit we also should haue places set apart for Gods publique worship; and (hauing such) it is no where so well done as in them, 119. 129.

Euen our Churches should be decently kept, 120. 127.

The temple of Ierusalem was a Type of Christ and how, 155.

Tentation.

We must carefully shun tentation, 89.

Tentations incident to our lawfull calling, God will preserue vs in, 89.

Terror.

Wicked men haue cause to be in continuall terror, 33.

Testament. See Ceremoniall worship.

Though in temporall things, Gods people had more particular direction then we now, yet not in spirituall, 207.

The Ministry of the New Testament is more fruitfull then that was vnder the law, 287

Vnder the law God reuealed himselfe to his people moresensibly and bodily, then vnder the Gospell, 196.

The estate of sinners is far more damnable now then it was vnder the law, 291.

Thankesgiuing.

Of Sacrifices of Thankesgiuing, 187.

Thoughts.

Conscience to be made euen of them, 91.

Trouble of minde.

All men must looke to be brought one day to a painefull sight and sense of sin, and of Gods anger due vnto it, 42, 43.

No wordly thing can content or comfort the heart in that case, 44, 45.

Meanes wherby they that haue lost the assurance of their saluation may recouer it, 346. 347.

V.

Vnity.

Vnity in all points among Gods seruants in this life is not to be expected, 302.

Vowes.

We should in our affliction vow amendment, & performe it when we are deliuered, 405.

W.

Walking with God.

We should labour to walke with God, & how we may know whether we do so or no, 70.

Will-worship.

No worship is to be giuen to God, but such as he likes of, and delights in, euen such as is done by the direction of his Word and in obedience to it, 160. 192.

In will-worship men serue not God, but the diuell, 161.

God requires more seruice of euery man, then he hath expressely & particularly commanded him, & yet this is no will-worship, 242, 243

He that hath an vpright heart, will make conscience of such things onely as God hath commanded or forbidden, 473.

Women.

How iust causes they haue to be humbled in themselues, 225.

How they may adorne the Gospell, 226.

Word of God.

No man can know God aright; but by his Word, and the difference betweene the knowledge gotten so, & any other, 160, 161

It is the saluation of men, 1 [...]8, 169.

All that haue it are not saued by it, 169.

[Page] Saluation not to bee ascribed to any vertue that is in it, 169.

By it all other meanes of grace are made effectuall, 169, 170.

It is exceeding powerfull and effectuall to saue men, 170, 171.

We ought highly to esteeme it, 172, 173.

Notes to trie whether we esteeme and loue it indeed, 173.

The wicked hardens himselfe in sin euen by it, 98, 99.

It is to bee esteemed a high fauour of God that we enioy it, 162.

It is the onely ground of true faith, and assurance of saluation, 338.

The faith and Religion of Gods Elect, is not grounded vpon any thing, but the word only, 348, 349. 418. 419.

Seeke good ground in the word for that thou holdest in Religion, 429.

Dangerous to doubt of the truth of it, see Infidelity.

The word to be heard on weeke daies, 241.

The word to be examined, 467.

Rules thereto. 499.

Word to be heard with heart prepared, 486.

How that may be, 489.

The word ought to bee receiued for the senders sake, 313.

Difference betwixt the good workes of regenerate and naturall men, 476.

Good Workes.

That only is a good worke, that is commanded of God, 474.

Workes of God.

Men may be prepared vnto faith, and much confirmed in it by the workes of God, 417.

We should obserue the workes of God, and how God doth by them ratifie his Word, 417. 497.

What vse we should make of the strange workes of God, 379.

World.

By this word (sometimes) the Elect onely are meant, and why Christ is called the Sauiour of the world, 329, 330.

Worldly things.

No worldly thing can satisfie or comfort the soule in distresse, 44, 45.

It is great folly to set our heart vpon or esteeme too much of any worldly comfort, 390. 438, 439.

He that is truely conuerted makes not that reckoning of worldly things as he did before 238.

Worship of God, See

Adoration.

Ceremoniall Law.

Exercises of Religion.

Reuerence.

Most men worship not God according to his Word, 163.

Reasons for the altering of the manner of Gods worship, at Christs comming, 190. 191

No seruice pleaseth God, but that which is spirituall, 191, 192.

He requires spirituall worship more vnder the Gospell, then he did vnder the Law, 19 [...] 197.

All the parts of Gods worship, may (in some cases) be vsed in priuate houses, 120. 129.

And are as acceptable to God in one place as in another, 156.

Christ himselfe did diligently vse to worship God in religious duties, and why, 163, 1 [...]4.

The difference betweene Gods worship vnder the Law and vnder the Gospell, [...]87, 1 [...]. 189.

God requires bodily worship of vs as well as spirituall, but not so much as vnder the law, 189, 190.

Euen the wicked est men that liue are bound to worship God, 195.

Y.

Young men.

The sins that they must chiefly take heed of 224.

Z.

Zealous.

Both Magistrates and priuate men should shew their zealous hatred to sin, 78.

Zeale is required of all Christians, and what the notes and properties of true Zeale are, 260, 261 263. 267.

Zeale in the people warmes their Ministers, 295.

True Zeale will make a man to forget and neglect himselfe, 275.

Seuerall places of Scripture opened and applyed in this Treatise.

[Page]

Booke. | Chap. | Verse | Folio.
Genesis. | 17 | 18 | 391
Genesis. | 18 | 12 | 30
Genesis. | 19 | 9 | 106
Genesis. | 29 | 18 | 80
Genesis. | 32 | 26 | 402
Genesis. | 45 | 28 | 3
Genesis. | 50 | 19 | 370
Exodus. | 4 | 24 | 452
Leuit. | 19 | 2 | 196
Leuit. | 23 | 10 | 9
Leuit. | 26 | 11 12 | 166
Num. | 12 | 14 | 403
Num. | 23 | 21 | 452
Deut. | 12 | 32 | 161
Deut. | 14 | 26 | 92
Deut. | 25 | 3 | 117
Iosh. | 1 | 8 | 20
1 Sam. | 2 | 12 | 470
1. Sam. | 2 | 30 | 368
1. Sam. | 15 | 29 | 6
2. Sam. | 6 | 20 22 | 116
2. Sam. | 12 | 20 24 &c. | 441
2. Sam. | 21 | 1 | 404
1. King. | 8 | 6 | 473
1. King. | 12 | 28 | 161
2. King. | 17 | 33 41 | 36
1. Chron. | 16 | 29 | 129
2. Chron. | 16 | 9 | 484
2. Chron. | 26 | 18 19 21 | 359
Nehem. | 1 | 11 | 8
Nehem. | 2 | 1 | 493
Nehem. | 8 | 1 | 123
Iob. | 3 | 13 14 | 43
Iob. | 5 | 7 | 388
Iob. | 6 | 24 | 424
Iob. | 20 | 11 | 80
Iob. | 29 | 4 | 220
Iob. | 31 | 1 | 91
Iob. | 32 | 23 | 395
Iob. | 36 | 8 | 396
Iob. | 36 | 21 | 10
Iob. | 40 | 6. 7 | 388
Psal. | 1 | 2 | 20
Psal. | 1 | 3 | 4
Psa. | 4 | 6 | 343
Psal. | 4 | 7. 8 | 335
Psal. | 10 | 4 | 16
Psal. | 18 | 1 | 15
Psal. | 22 | 6 | 12
Psal. | 25 | 8. 9 | 64
Psal. | 27 | 4 | 23
Psal. | 31 | 22 | 453
Psal. | 45 | 7 | 437
Psal. | 50 | 16 | 194
Psal. | 51 | 13 | 85
Psal. | 58 | 4. 5 | 27
Psal. | 58 | 8 | 373
Psal. | 62 | 2 | 400
Psal. | 63 | 1 | 10
Psal. | 63 | 4 | 6
Psal. | 66 | 17 | 7
Psal. | 91 | 11. 12 | 89
Psal. | 94 | 9. 10 | 68
Psal. | 94 | 12 | 16
Psal. | 101 | 1 | 477
Psal. | 107 | 6 | 396
Psal. | 1. 1 | 10 | 231
Psal. | 116 | 1 | 15
Psal | 119 | 1 | 474
Psal. | 119 | 6 | 455
Psal. | 119 | 20 | 10
Psal. | 119 | 24 | 174
Psal. | 119 | 111 | 171
Psal. | 133 | 3 | 383
Psal. | 142 | 4. 5 | 396
Pro. | 1 | 28 29 | 18
Pro. | 2 | 3. 5. 6 | 490
Pro. | 6 | 27. 28. 29 | 91
Pro. | 7 | 8. 9. 10 | 87
Pro. | 8 | 18 | 53
Pro. | 9 | 6 | 17
Pro. | 9 | 13 | 84
Pro. | 13 | 4 | 10
Pro. | 14 | 10 | 48
Pro. | 15 | 15 | 438
Pro. | 2 [...] | 27 | 194
Pro. | 25 | 12 | 105
Pro. | 25 | 25 | 10
Pro. | 29 | 6 | 438
Pro. | 30 | 9 | 388
Eccles. | 3 | 1 | 219
Eccles. | 7 | 3 | 493
Eccles. | 7 | 4. 5 | 434
Eccles. | 7 | 18 | 276
Eccles. | 12 | 1 | 441
Cant. | 2 | 14 | 192
Esay. | 1 | 6 | 12
Esay. | 1 | 11 | 193
Esay. | 1 | 12 | 94
Esay. | 9 | 6 | 13
Esay. | 11 | 9 | 289
Esay. | 26 | 8. 9 | 8
Esay. | 26 | 16 | 396
Esay. | 29 | 8 | 47
Esay. | 29 | 24 | Ibid.
Esay. | 32 | 8 | 482
Esay. | 32 | 9 | 116
Esay. | 33 | 6 | 439
Esay. | 33 | 15 | 89
Esay. | 33 | 24 | 138
Esay. | 35 | 6 | 4
Esay. | 38 | 3 | 50
Esay. | 40 | 2 | 136
Esay. | 44 | 3 | 3
Esay. | 45 | 23 | 116
Esay. | 45 | 24 | 335
Esay. | 51 | 1 | 10
Esay. | 51 | 3 | 4
Esay. | 52 | 7. 8 | 299
Esay. | 53 | 2 | 12
Esay. | 53 | 11 | 17
Esay. | 57 | 19 | 171
Esay. | 65 | 1 | 6
Ier. | 6 | 16 | 142
Ier. | 8 | 6 | 19
Ier. | 9 | 7 | 394
Ier. | 11 | 18. 19 | 108
Ier. | 15 | 10 | 109
Ier. | 17 | 8 | 4
Ier. | 32 | 40 | 334
Ezek. | 3 | 14 | 294
Ezek. | 7 | 25. 26 | 443
Ezek. | 13 | 13 | 45
Ezek. | 16 | 61 | 177
Ezek. | 24 | 13 | 305
Ezek. | 36 | 25. 26 | 27
Dan. | 7 | 16 | 186
Dan. | 9 | 7. 8 | 12
Hosea. | 2 | 2 | 87
Hosea. | 2 | 13. 15 | 401
Hosea. | 4 | 6 | 17
Hosea. | 6 | 4 | 10
Hosea. | 7 | 9 | 403
Hosea. | 8 | 12 | 29
Ioel. | 2 | 15 | 130
Amos. | 8 | 11 | 43
Micah. | 6 | 8 | 389
Zachariah | 7 | 5 | 478
Zachariah | 12 | 10 | 9
Malachi | 1 | 11 | 135
Malachi. | 2 | 15 | 39
Mat. | 3 | 5 | 249
Mat. | 3 | 7 | 129
Mat. | 5 | 1. 2 | 295
Mat. | 5 | 6 | 189
Mat. | 5 | 44. 45 | 477
Mat. | 6 | 6 | 109
Mat. | 6 | 8 | 5
Mat. | 7 | 7 | 130
Mat. | 7 | 21 | 9
Mat. | 7 | 22 | 14
Mat. | 8 | 17 | 449
Mat. | 10 | 11 | 285
Mat. | 11 | 11 | 288
Mat. | 11 | 15 | 88
Mat. | 11 | 25 | 21
Mat. | 13 | 14. 15 | 313
Mat. | 13 | 44 | 54
Mat. | 13 | 52 | 272
Mat. | 14 | 19 | 164
Mat. | 16 | 18 | 37
Mat. | 18 | 10 | 459
Mat. | 25 | 29 | 9
Mat. | 27 | 46 | 13
Mat. | 27 | 51 | 188
Mar. | 4 | 8 | 4
Mar. | 6 | 4 | 364
Mar. | 6 | 16 | 368
Mar. | 6 | 20 | 66
Mar. | 6 | 21 | 439
Mar. | 10 | 17 | 10
Mar. | 14 | 32 | 15
Luk. | 1 | 53 | 3. & 312
Luk. | 4 | 5. 9 | 12
Luk. | 7 | 47 | 54
Luk. | 9 | 56 | 448
Luk. | 10 | 20 | 13. 14
Luk. | 10 | 24 | 190
Luk. | 11 | 13 | 8
Luk. | 13 | 24 | 9
Luk. | 13 | 25 | 10
Luk. | 14 | 26 | 139
Luk. | 15 | 18 | 182
Luk. | 15 | 20 | 8
Luk. | 16 | 12 | 53
Luk. | 16 | 24 | 43
Luk. | 21 | 37 38 | 273
Luk. | 22 | 25 26 | 37
Ioh. | 2 | 23 | 417
Ioh. | 3 | 5 | 3
Ioh. | 3 | 16 | 14
Ioh. | 3 | 8 | 326
Ioh. | 6 | 35. 37 | 52
Ioh. | 6 | 68 | 116
Ioh. | 7 | 38 | 14
Ioh. | 8 | 47 | 253
Ioh. | 8 | 48 | 175
Ioh. | 8 | 58 | 190
Ioh. | 9 | 5. 6 | 449
Ioh. | 10 | 3 | 289
Ioh. | 12 | 39 | 17
Ioh. | 14 | 31 | 476
Ioh. | 16 | 9 | 14
Ioh. | 16 | 5 | 228
Acts. | 8 | 1 | 240
Acts. | 12 | 23 | 40
Acts. | 13 | 48 | 340
Acts. | 20 | 24 | 273
Rom. | 1 | 19. 20 | 160. 204
Rom. | 2. | 18. 20 | 469
Rom. | 3 | 4 | 39
Rom. | 4 | 16 | 338
Rom. | 4 | 18 | 419
Rom. | 4 | 23 | 162
Rom. | 6 | 12 | 229
Rom. | 7 | 18 | 22. & 53
Rom. | 8 | 26. 27. | 9
Rom. | 8 | 28 | 394
Rom. | 9 | 2. 3 | 178
Rom. | 11 | 25. 26 | 177
Rom. | 11 | 29 | 52
Rom. | 11 | 33 | 231
Rom. | 13 | 4 | 78
Rom. | 13 | 14 | 455
Rom. | 14 | 3. 10 | 459
Rom. | 14 | 6 | 477
Rom. | 14 | 23 | 139
Rom. | 15 | 14 | 66
Rom. | 15 | 27 | 177
1. Cor. | 1 | 12 | 17
1. Cor. | 1 | 18 | 23. 30
1. Cor. | 1 | 20 | 151
1. Cor. | 1 | 21 | 251
1. Cor. | 1 | 26. 27 | 222
1. Cor. | 1 | 29. 31 | 28
1. Cor. | 2 | 4 | 33
1. Cor. | 6 | 12 | 3
1. Cor. | 7 | 31 | 3
1. Cor. | 7 | 33 | 240
1. Cor. | 9 | 2 | 290
1. Cor. | 12 | 8 | 308
1. Cor. | 14 | 25 | 105
1. Cor. | 16 | 10 | 269
2. Cor. | 3 | 5 | 5
2. Cor. | 3 | 5 | 290
2. Cor. | 4 | 7 | 370
2. Cor. | 5 | 2 | 337
2. Cor. | 5 | 21 | 12
2. Cor. | 7 | 2 | 319
2. Cor. | 7 | 11 | 86
2. Cor. | 8 | 10. 12 | 8
2. Cor. | 10 | 4 | 33
2. Cor. | 13 | 5 | 53
Gal. | 3 | 2 | 280
Gal. | 3 | 13. 14 | 12
Gal. | 3 | 24 | 15
Gal. | 5 | 6 | 54
Ephes. | 1 | 11 | 6
Ephes. | 2 | 8. 9 | 28
Ephes. | 4 | 18 | 16
Ephes. | 5 | 4 | 88
Ephes. | 5 | 13 | 373
Ephes. | 6 | 7 | 493
Phil. | 2 | 13 | 8
Phil. | 3 | 8 | 14
Phil. | 3 | 10 | 22
Phil. | 3 | 14 | 272
Phil. | 3 | 13 | 483
Phil. | 3 | 21 | 395
Phil. | 4 | 11. 12 | 4
Phil. | 4 | 12 | 239
Colossians. | 3 | 23 | 479
1. Thess. | 2 | 1 | 305
1. Thess. | 5 | 4 | 443
1. Thess. | 5 | 13 | 298
2. Thess. | 1 | 5 | 61
1. Tim. | 1 | 9. 10 | 331
1. Tim. | 2 | 4 | 137. 330
1. Tim. | 4 | 4 | 440
1. Tim. | 4 | 12 | 66
1. Tim. | 4 | 13. 14. 15 | 271. 290
1. Tim. | 5 | 17 | 316
1. Tim. | 6 | 1 | 494
1. Tim. | 6 | 6. 8 | 3
1. Tim. | 6 | 17 | 45
2. Tim. | 4 | 2. 3 | 271
Heb. | 2 | 9 | 249
Heb. | 5 | 4 | 364
Heb. | 6 | 9. 10. 11 | 482
Heb. | 9 | 7 | 16
Heb. | 9 | 8 | 189
Heb. | 12 | 10 | 421
Heb. | 12 | 29 | 43
Heb. | 13 | 7 | 274
Iam. | 1 | 17 | 52
Iam. | 2 | 16 | 317
1. Pet. | 1 | 8 | 419
1. Pet. | 1 | 12 | 13
1. Pet. | 4 | 4 | 29
2. Pet. | 1 | 5 | 137
2. Pet. | 2 | 9. 10 | 84
2. Pet. | 2 | 20 | 291
1. Ioh. | 3 | 9 | 51
1. Ioh. | 3 | 10 | 473
Iude. |  | 20 | 7
Reu. | 2 | 2. 3 | 51
Reu. | 3 | 17 | 15
Reu. | 4 | 10. 11 | 39

§

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THE FIRST LECTURE, ON IANVARIE XXXI. MDCVIII.

IOH. IIII. X.

Iesus answered, and said vnto her; If thou knewest that gift of God; and who it is that saith to thee, giue me to drinke; thou wouldest haue asked of him, and he would haue giuen thee, liuing water.

THE occasion of these words, and the dependance they haue vpon that which went before, is this; Our Sauiour hearing that Iohn was imprisoned by Herod, and fore-seeing that they that had preuailed thus farre against Iohn, would now also Mar. 1. 14. practise against himselfe, (because he knew the Pharisees had heard, that he had made and baptized moe Disciples then Iohn; to preuent this danger, Ver. 1. and that he might not be interrupted in his ministry, before he had finished his course) he fled, and left Iudea, and departed into Galile, because (though Herod that had imprisoned Iohn, was Tetrarch of Galile; yet) the Pharisees (who had the Ver 3. Luke 3. 1. chiefe hand in Iohns troubles) were not so strong there, as in Iudea, and about Ierusalem. Now in his iourney from Iudea into Galile, he went through Samaria, (not of set purpose to teach the Samaritans, for as he forbad his Disciples when he sent them forth to preach, to enter into the Cities of the Samaritans, and bad them goe onely to the lost sheepe of the house of Israel; so he saith Mat. 10. 5, 6. of himselfe, that he was not sent, but vnto the lost sheepe of the house of Israel) but by occasion onely: because it lay directly in his way, from that part of Iudea Mat. 15. 34. (where he was) into Galile; and therefore the Euangelist saith, He must needs go through Samaria. As he passed through that countrey; he came to Sychar a City of Samaria, that was famous in sundry respects, for Iacob had Luk. 9. 52. Ver. 4. dwelt there, and giuen to Ioseph his best beloued Sonne, his possession neare vnto it; and digged a Well, which to this day remained, and bare the name [Page] [...] [Page] [...] [Page] of Iacobs Well. Vpon this Well our Sauiour sate him downe; both because he Ver. 6. was weary with trauaile; and also because he was a thirst; and it was about noone. For (to shew himselfe to be very man, and how he was content to take on him the forme of a seruant, and debase himselfe for our sakes) he tooke our nature with all the infirmities thereof (excepting sin,) and was (as it seemeth) euen more wearied and weakened with trauell, and more thirsty also then his Disciples were; for they were able to go further into the City without resting themselues or desiring water. As he was sitting thus vpon the Well, to rest, coole, and refresh himselfe, There came a woman of Samaria to draw Ver. 7. water; and he asketh her some to drinke. Not so much because he did thirst after drinke (though indeed he did so, as hath beene said) for he knew before she spake what she would answer him, and how she would deny him as because he thirsted after the saluation of this wretched woman; and would take occasion hereby, to conferre with her, and to instruct her. For so soone as he was entred into conference, he forgetteth his thirst, and desireth no more any water of her. Now the Euangelist saith, the occasion he tooke to aske her water, was this, that his Disciples (whose seruice he might haue vsed for the drawing of him some water) were gone into the City to buy meat. Ver. 8. For our Sauiour (though he had no house and land of his owne) yet he liued not by begging, nor of meere almes, but had money of his owne, which his hearers and friends bestowed on him. The woman perceiuing (both by his speech and apparell) that he was a Iew; giueth him no water; but wondereth; that he being a Iew, should aske any of her being a Samaritan, and giueth this for the reason why she wondred; because such was the mortall hatred that the Iewes did beare to the Samaritans (partly by reason of their difference in Religion, and partly because of the old iniuries that they had receiued from them) as that the Iewes medled not at all, nor would haue any dealing with the Samaritans. Hereupon follow the words that I haue now read vnto you, wherein our Sauiour doth neither reiect her in wrath, (for being so void of humanity, as not to giue a little water to one that asked it in his need) nor answereth directly her question; nor importuneth her further for water; but gently reproueth her; yet not for denying water, but for not making that vse of him she should haue done, and taketh occasion thereby, to discourse vnto her of another manner of water, that he had to bestow vpon her; which she would haue asked of him, if she had knowne him. But yet because he would draw her on to further speech, and stirre vp in her a desire to question and inquire of him; he doth not in plaine termes deliuer his meaning to her, but in a parable, as if he should haue said thus vnto her; Thou takest me to be an ordinary Iew, and therefore refusest to gratifie me in this small thing; but if thou knewest me well, and what a gift the Lord maketh offer of vnto thee, and all his people, in sending me into the world; thou wouldest haue esteemed of me better then thou doest; thou wouldest haue thought thy selfe not good enough to haue giuen me water; but wouldest haue begged of me, and I would haue giuen thee a better and farre more excellent kind of water then this is, that I haue desired of thee.

Now there are in these words three principall things to be obserued.

1. What it was that he had to bestow on her, and which he was desirous to haue bestowed on her, water of life, by which (though in the letter he meaneth spring-water, for so she vnderstood him, and so is this word vsed, Gen. 26. 19. Isaaks seruants digged in Gerar a Well of liuing water, yet thereby) as by a Metaphor he meant the Spirit of God.

2. What her duty was to haue done, and how she might haue obtained this water of life, She should haue asked it, and he would haue giuen it her.

3. What the cause was, why she asked it not, She knew not Christ whom he [Page] calleth here that gift of God, and who was the person that now spake vnto her.

The first thing then that offereth it selfe in these words to our consideration is this, that our Sauiour calleth the spirit of regeneration, water of life. For that he meaneth this of the Spirit, it is euident both by that which he saith, ver. 14. (where also we shall haue more fit occasion to inquire why he calleth it, Spring water, or water of Life) and more plainly, Ioh. 7. 38, 39. Where when he had said, He that belieueth in me, out of his belly shall flow riuers of water of life, in the next verse the Euangelist interpreteth him thus, This spake he of the spirit; from thence then we haue this to learne.

That the Spirit of God, in what heart soeuer it dwelleth, is in effect and operation like vnto water. For the proofe of this, all those places might be Doct. 1. brought, where the Spirit of God is compared vnto water: but I will content my selfe with one or two, Esa. 44. 3. the promise which in the beginning of the verse is made, I will powre water vpon the thirsty, and flouds vpon the dry ground, is interpreted thus in the latter end of the same verse, I will powre my Spirit vpon thy seed, and my blessing vpon thy buds; So Ioh. 3. 5. Unlesse a man be borne againe of water and the spirit, he cannot enter into the Kingdome of God. In which respect also it is vsed in Baptisme, to signifie, not onely the bloud of Christ, but the spirit of regeneration also.

The reason is the great similitude that is between the Spirit of God and water in effect and operation: which may be discerned principally in foure points. Reason.

First, whereas before a man be regenerate, the Lord is to him, and in his apprehension, as a consuming fire, as the Apostle speaketh, Heb. 12. 29. He neuer 1. thinketh seriously of him, and of his appearing before him, but he is troubled and ready to say with them, Esa. 33. 14. Who among vs shall dwell with the deuouring fire? the Spirit of God, and nothing but it, (like water) allayeth this heat, cooleth and refresheth the soule of man; for by it, the loue of God is shed abroad in our hearts, as the Apostle speaketh, Rom. 5. 5. and the bloud of Christ is effectually applied and sprinkled vpon the conscience.

Secondly, whereas before a man be regenerate, he is (like vnto the dropsie 2. man) in a continuall thirst; or like him that hath the disease which is called the dogs hunger, neuer satisfied, neuer contented: the Spirit of God (like water) quencheth this thirst, and satisfieth the soule of man, by it the hungry soule is filled with good things, as the blessed Virgin speaketh, Luk. 1. 53. by it the soule is satisfied as with marrow and fatnesse. As Dauid speaketh, Psal. 63. 3. This (by the assurance that it giueth to the heart of the fauour of God in Christ) worketh that contentment in it, as it makes a man able to say, as Iacob did when he heard that Ioseph was aliue, Gen. 45. 28. It is enough. He that hath once receiued the spirit of grace (which is the pledge and earnest of our eternall inheritance) will be able (out of full contentednesse of mind) to glory with Dauid, Psal. 16. 6. The lines are fallen to me in pleasant places, yea I haue a goodly heritage.

And whereas nothing so much hindereth the tranquillity of our minds, as the immoderate desire of worldly things; the Spirit of God slaketh that thirst, and vnsatiable desire; and teacheth vs to be contented with a little. A little wealth, a little pleasure, a little credit will content vs when we haue this spirit. Therefore when Paul had said, that Godlines with contentment (that is, which alwaies maketh a man content with his owne estate) is great gaine, 1 Tim. 6. 6. he tels vs immediately how meane a state a man will be content with, if he be godly indeed: if we haue food and raiment, (saith he) v. 8. So that, he that hath the spirit of grace, vseth not these earthly things, with that thirst and greedy appetite, that other men doe; but with more sobriety and indifferency of mind. Vsing, but not ouer-using them, 1. Cor. 7. 31. vsing them so, as he can want them, if need be. I may do all things (saith Paul, 1 Cor. 6. 12.) but [Page] I will not be brought vnder the power of any thing. and Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content, I know how to be abased, &c.

Thirdly, whereas a man before he be regenerate, is filthy and vncleane, his words vncleane, Mat. 15. 18 his best actions vncleane, Pro. 15. 5. but his heart 3. especially more filthy then any sinke, Ier. 17. 9. yea so filthy, that as he that was vncleane vnder the Law, made euery thing he touched vncleane, Num. 19. 22. yea though the thing were otherwise holy, Hag. 2. 14. so is it in this case, Tit. 1. 15. Vnto them that are defiled and vnbelieuing is nothing pure. And thus filthy is the vnregenerate man, not in the Lords eyes onely, as the Lord speaketh, Zach. 11. 8. My soule loathed them; and in the eyes of euery good man, Pro. 29. 27. An vniust man is an abomination to the iust, but euen in his owne eyes also, when God shall be pleased to open them. Insomuch as the man that taketh most pride in himselfe, if the Lord should lay him naked to himselfe, would loath, and abhorre himselfe, as Iob saith he did, Iob. 42. 6.

If the Lord should break vp that sink that is in him, he would not be able to abide himselfe; as in that fearefull example of Iudas, Mat. 27. 4, 5. we may plainely see.

Now where the Spirit of God commeth, it (like water) cleanseth all things; it makes the heart cleane, the tongue cleane, the whole man cleane, The feare of the Lord is cleane, saith Dauid, Psal. 19. 9. and Ezek. 36. that which is said, vers. 25. I will powre cleane water vpon you, and you shall be cleane, is thus expounded, vers. 26. 27. A new heart will I giue you, and a new spirit will I put within you, I will put my spirit within you, and cause you to walke in my statutes. The Spirit of God is this cleane water that maketh vs cleane.

Fourthly, whereas a man before his regeneration, is as barren and vnfruitfull, as any desert, and thereunto compared, Esa. 32. 15. 16. yea as vnable to 4. do, speake or moue to any thing that is good, as a dead man is, Eph. 2. 1. Altogether vnprofitable, not one that doth good, no not one, as the Apostle speaketh, Rom. 3. 12. Where the Spirit of God comes, (like water) it makes the heart fruitfull vnto God, it maketh our desart like Eden, and our wildernesse like to the garden of the Lord, as the Prophet speakes, Esa. 51. 3. Insomuch as though euery one that hath the Spirit of God, be not in the like measure fruitfull, (for in the good ground the seed brings forth in some but thirty, in some sixty, in some an hundred fold, Mar. 4. 8.) yet euery one is fruitfull in some measure: yea able to bring forth his owne fruit in due season, as the Prophet speaketh, Psal. 1. 3. Able, not onely to wish well, and haue good motions; but to speake, and do well also.

He that was lame before, shall leape as an Hart, and the tongue of him that was dumbe before shall sing, Esa. 35. 6. yea the Spirit of God makes him that hath it, able euen in the time of heat (of persecution) to continue fruitfull, as the tree planted by the waters, that spreadeth out her roots by the riuer, which shall not see when heat commeth, but her leafe shall be greene, and shall not be carefull in the yeare of drought, neither cease from yeelding fruit, Ier. 17. 8.

This Doctrine serueth for a touch-stone for euery one to try himselfe by: we Vse. all professe that we are baptized, and so washed with this water, euen borne again of water and of the holy Ghost, Ioh. 3. 5. without which we shall be as much the better for our outward Baptisme; as the wicked Egyptians were, by the Red Sea which was a type of it, 1 Co. 10. 2. (that which was the means of safety and escape vnto Gods people, was a meanes of vtter perdition vnto them, Neh. 9. 11,) and as they are, for the Lords Supper, that receiue it vnworthily, He that eateth and drinketh vnworthily, eateth and drinketh damnation vnto himselfe, (saith the Apostle) 1 Corinth. 11. 29. We professe we haue the Spirit of God (and indeed our case is most miserable without it. If any man haue not the Spirit of Christ, he is none of his, Rom. 8. 9.) Let vs try our [Page] selues by this Doctrine. If the Spirit of God be in thee indeed, thou shalt discerne it by these foure effects, wherein it is like vnto water. 1. It will pacifie thy conscience, and free thee from the slauish feare of God, and of his wrath. 2. It will breed contentment in thy mind, by abating in thee the immoderate desire of earthly things. 3. It will cleanse thy heart and life from that filthinesse wherewith before thou wert defiled. 4. It will make thee fruitfull vnto God, meet for thy Masters vse, and prepared vnto euery good worke, as the Apostle speakes, 2 Tim. 2. 21.

But of the vses that this Doctrine serueth vnto, we shall haue occasion to speake further vpon the 14. verse.

Lecture the second, Feb. 7. 1608.

FOlloweth now the second part of this text, viz. What this woman should haue done, and how shee might haue obtained this Water of life, she should haue asked of him, and he would haue giuen it her. If she had knowne him aright, she would haue asked it, and he blames her for not asking it; and if she had asked it (though she were a Samaritan, and one that for so many yeares to this present had liued in so great sin) yet would he haue giuen it her.

Where we haue first to learne. That it is not onely the duty of euery one Doct. 2. that would be saued, and obtain Gods grace, to ask it; but it is also the property of all that God meaneth to saue, to beg grace of God: Looke whom God purposeth to bestow his grace and saluation vpon, they shall desire it vnfainedly, and ask it of him. Euery man must ask and cry for grace; euery man shall certainly do it, whom God intendeth to saue. I shall best confirme this Doctrine, by answering that which our profane hearts are apt to obiect against it.

No man can desire grace till he haue receiued Gods Spirit, 2 Cor. 3. 5. We Ob. 1. are not sufficient of our selues to think any thing that is good.

I answer, that this is true indeed; but yet this is the first worke of Gods Spirit, in those whom he meaneth to saue: he works in them a feeling of the Answ. need they haue of grace, and makes them able to cry to him for it. He first makes them poore in spirit, and mourners, meeke also and humble for that their pouerty, and then he breeds in them an hunger and thirst after righteousnesse, as we may see in that Gradation Christ vseth, Mat. 5. 3. 6. He powreth vpon them the spirit of grace and of supplications as the Prophet speaketh, Zach. 12. 10. The spirit of grace, so soone as it entreth into the heart (so soone as the worke of grace is begun in a man) it makes him plentifull and abundant in supplicating and suing vnto God for mercy and grace. Because ye are sonnes, (saith the Apostle, Gal 4. 6.) God hath sent forth the spirit of his Sonne into your hearts; and how doth the Spirit first shew himselfe to be entred into our hearts? surely by his crying Abba Father; that is, by making vs cry to God as to our Father for mercy and grace.

The Lord knoweth our case well enough, and what we need, to what purpose then should we thus pray? Your Father knoweth what things ye haue need Ob. 2. of, before you aske him, (saith our Sauiour) Mat. 6. 8.

I answer: that is a good reason indeed against vaine babling, when (as if we had to deale with a man, that cannot know our desires, but by our words) we Answ. are more abundant in words then in affection. But though God know our wants before we ask, yet he willeth vs, to make by prayer our desires knowne to him, euen as if he were otherwise ignorant of them. In euery thing (saith the Apostle, Phil. 4. 6.) Let your requests be made knowne vnto God, by prayer and supplication. Yea, he hath conditioned thus with vs, that if we would haue any good thing from him, we must pray for it. Ask and it shal be giuen you, saith our [Page] Sauiour, Mat. 7. 7. and Ier. 33. 3. Call vnto me and I will answer thee, and shew thee great and mighty things which thou knowest not, Pro. 2. 3, 5. If thou callest after knowledge and criest for vnderstanding, then shalt thou vnderstand the feare of the Lord.

The Lord hath determined in his eternall Counsaile who shall be saued, and Ob. 3. who shall haue grace. He worketh all things after the Counsaile of his owne will, saith the Apostle, Eph. 1. 11. And my prayer cannot alter his purpose: God is not as man, that he should repent, saith Samuel, 1 Sam. 15. 29.

I answer: that as God hath determined who shall be saued and attaine to Answ. grace, so hath he decreed this to be the meanes, whereby they shall attaine to grace and saluation. So that by this a man shall know, whether God haue purposed to saue him, if he giue him an heart to cry to him for it, Ezek. 36. 37. When the Lord had declared how he had decreed the returne of his people from captiuity; He addeth, I will yet for this be sought of the children of Israel to performe it vnto them. And Ier. 29. When the Lord had promised them Verse 11. I know the thoughts that I haue thought toward you, euen the thoughts of peace, and not of trouble, to giue you an end, and your hope; he addeth, that when the time of their visitation should come, that he should execute and performe his decree vnto them, ver. 12. Then shall ye cry vnto me, and you shall go and pray vnto me. So that euen as a man cannot, nor may not presume to search into Gods Counsaile, till himselfe be pleased to reueale it, nor giue any guesse, what God hath decreed concerning him, till he begin to execute his decree: Deut. 29. 29. The secret things belong vnto the Lord; so can no man say that God hath purposed his saluation, till he giue him an heart vnfainedly to desire it.

The Lord is not of that disposition men are of, who will not giue vnlesse they be asked; He is farre more gracious and bountifull, and giues to them Ob. 4. that neuer asked, Esay 65. 1. I am found of them that sought me not.

I answer: that indeed we can neuer seeke to him for grace, till he by his Spirit of grace begin effectually to call vs; but when the houre once commeth, Answ. that God hath determined to execute the decree of our election, and to call vs, the first grace he worketh in vs, is the Spirit of supplication, as we heard before. Therefore it is said in the same place, Esay 65. 1. I haue beene sought of them that asked not. Though we had no ability nor mind to aske grace of him before, yet then he makes vs to seeke to him for it. And though the Lord be of a bountifull and gracious disposition, yet vseth he (in spirituall things especially) not to be bountifull to any but to those, vnto whom he giues grace to seeke to him: and is not this bounty sufficient? 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. Reason.

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 1. 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 [Page] 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 2. 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, 3. 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 Use 1. 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 2. 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 with [...]t all desire of grace, thou hast cause to feare thou art a reprobate.

[Page] 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 Doct. 3. 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. Reason.

1. The infinite goodnesse of the Lord, and the earnest desire he hath of 1. 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 of the prayers, and to grant the requests of his seruants, Psal. 145. 19. He will 2. fulfill the desire of them that feare him, he also will heare their cry and will saue them; specially the prayers they make for spirituall things. The speech pleased the Lord that Salomon asked this thing, 1. Kin. 3. 10. & Luk. 11. 13. How much more shall your heauenly Father giue the holy Spirit to them that aske him? as if he should say, that is a gift which you may be sure to obtaine if you beg it, and which is meet for your heauenly Father to giue. Insomuch as the Lords manner hath beene to meet his seruants as it were in the mid-way whom he hath seene comming towards him this way, and to preuent them, Esa. 65. 24. Yea before they call I will answer and while they are yet speaking, I will heare. As the Father of the Prodigall did, Luk. 15. 20. When he was yet a great way off, he saw him, and had compassion on him, and ran, &c.

3. He that desireth grace must needs haue the spirit, for this desire cannot come of nature, Phil. 2. 13. It is God that worketh in you both to will and to do, of 3. his owne good pleasure. Yea this is a singular grace, Ye haue begun (saith the Apostle, 2 Cor. 8. 10,) not onely to do, but also to be willing; making it a greater grace to be willing and desirous to do well, then it is to do the thing that is good, and thereupon inferreth verse 12. If there be first a willing mind, a man is accepted according to that he hath, and not according to that he hath not. Yea, this is almost all that the faithfull haue, many times to comfort themselues withall, that they find in themselues an vnfained desire to please God. This was all that Nehemiah could say of himselfe, and the rest of his brethren, Neh. 1. 11. that they did desire to feare Gods name. And the Church, Esa. 26. 8. The desire of our soule is to thy name, and to the remembrance of thy holinesse; and Vers. 9. with my soule haue I desired thee in the night. This was Pauls comfort Rom. 7. 18. To will is present with me. They must needs be sure therefore of grace, that haue an vnfeined desire of it, for they haue it already. No man can vnfainedly desire faith, that hath not faith, nor repentance, that hath not repented, &c.

This Doctrine serueth, first for the comfort of such as mourne in Sion, because of their great want of grace. Their faith, knowledge, hatred of sinne, &c. Use 1. are so weake, that they cannot discerne them, and therefore doubt, they are [Page] not in the state of grace. Let such for their comfort apply this doctrine to themselues. Thou desirest nothing in the world more then Gods fauour and grace; thou mournest for the want of it; Be of good comfort, God accepteth graciously of this vnfained desire. Remember to thy comfort, Christ will not quench the smoking flaxe, Mat. 12. 20. Remember how he accepted the weake faith of that poore man, Mar. 9. 24. the truth whereof appeared most in a desire to belieue.

They that can but sobbe vnto God vnfainedly, haue the Spirit of prayer, though they know not what to pray as they ought, Rom. 8. 26. 27. This thy desire is a certaine signe thou art in the state of grace, and that thou shalt increase in grace also. To euery one that hath (and by exercising it, doth shew that he hath any measure of true grace) shall be giuen (saith our Sauiour, Mat. 25. 29.) and he shall haue abundance. And though thou do not yet, thou shalt be sure one day to find comfort, according to that propheticall prayer of Dauid, Psal. 40. 16. which also implieth a promise in it, Let all those that seeke thee, be glad and reioyce in thee.

For exhortation vnto two duties. 1. That what grace soeuer any of vs 2. want, wherein we find our selues most weake, and defectiue (as who feeles not in himselfe many defects?) we should seeke (with faith and confidence) to draw it out of the walls of saluation (as the Prophet speaketh, Esa. 12. 3.) by this bucket of hearty prayer. 2. Be in thy prayers more earnest and plentifull for heauenly, then for earthly blessings. For first, no prayer pleaseth God so well. Secondly, In no prayer thou canst haue so much assurance to preuaile. 3. This is the readiest and surest way, euen to obtaine earthly blessings; if thou canst seeke heauenly first and more earnestly: according to that promise, Mat. 6. 33. First seeke the Kingdome of God and his righteousnesse, and all these things shall be added vnto yon.

For the reproofe and terrour of vngodly men. First, Is there not so much in thee as vnfainedly to desire Gods grace, and thine owne saluation? then art 3. thou certainly quite void of all grace; and consequently, in a most miserable estate. For the smallest measure of true grace, that can be in a man, is to hunger after grace in the want thereof. Secondly, This discouereth the fearefull estate of all such as shall perish euerlastingly; They must needs be all inexcusable that perish, because they did not so much as desire saluation, nay, (like prophane Esaus) they contemned it: The Lord would haue saued them, and they would not; as Christ complaineth of the Iewes, Mat. 23. 37. Insomuch as, in the day of the Lord, the father shall not pitie his owne child that is damned, nor the child his owne father, but euen in this that shall be fulfilled in that day which the Prophet speaketh in another case, Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance.

But against all that hath beene said of this point, it may be obiected, that this is a hard and absurd Doctrine, may any man be saued that will, that desireth Obiect. saluation? is there any man so mad that would not be saued? Doe we not read of Balaans, Numb. 23. 10. and of sundry others, Mat. 7. 2 [...]. and 25. 11. Luke 13. 24. that haue desired to be saued, and yet haue perished euerlastingly?

I answer, it is true; and I say further, that if euery one that hath a kind of desire to be saued, might come to heauen, there would be but a few in hell. Answ. But this I say also, that none of all those haue missed of saluation, or of sauing grace that haue desired it vnfainedly.

Fiue differences may be obserued betweene the desires of those men, whose examples haue beene obiected, and the desires of Gods children.

1. They desire it not vnfainedly, because they desire it not earnestly: for they will take no paines to obtaine it, nor vse the means with any diligence: [Page] Pro. 13. 4. The sluggard lusteth, but his soule hath nought; and 21. 25. The desire of the slothfall slayeth him, for his hands refuse to worke. They will forgoe nothing for it. The rich Ruler seemed earnestly to desire saluation, Mar. 10. 17. but indeed he did not; there were other things he loued much better. When a man will pretend a desire to be saued, and yet will not leaue his whoring, drunkennesse, swearing, prophaning the Sabbath, but hates to be reformed in these, and such like things, shall we say he doth vnfainedly desire it? No, no; they that seeke him with their whole heart, will worke none iniquity, but walke in his wayes; saith Dauid, Psal, 119. 2, 3. Contrarily, the godlies desire is earnest, Ye shall seeke me, and find me (saith the Lord, Ier. 29. 13.) when ye shall search for me with all your heart.

2. They desire it not vnfainedly, because they desire it not constantly, but as by fits of an ague, and flashes of lightning: All their goodnesse is (as the Prophet speaketh, Hos. 6. 4.) as a morning cloud, and as the early dew it goeth away. Contrarily, the godlies desire is constant: My soule breaketh (saith David, Psal. 119. 20.) for the longing that it hath to thy iudgements at all times.

3. They desire it not vnfainedly, because they desire it not seasonably, but put it off till the day of saluation, and time God hath set for their conuersion, be past, when the Master of the house is risen vp, and hath shut to the doore, (as our Sauiour speaketh, Luk. 13. 25.) Whereas that which a man desireth vnfainedly and earnestly, he will seeke presently and without delay. He, whose soule thirsteth after God, will seeke him early, as Dauid speakes, Psal. 63. 1. The Kingdome of God must be sought in the first place, Mat. 6. 33.

4. They desire it not vnfainedly, because they desire it onely out of the slauish feare of God, and of his wrath, When their feare commeth as a desolation, and their destruction like a Whirlewind, (saith Salomon, Pro. 1. 27. 28.) then they call vpon God, but he will not answer them, they seeke him early, but find him not: Whereas, the godly desire it out of loue to God, and his grace principally, as Dauid did so earnestly desire to dwell in Gods house, that he might behold the beauty of the Lord, Psal. 27. 4. And out of the loue he bare to him for his goodnesse.

5. They desire mercy, but not grace, and freedome from their misery, which is the fruit of their sinne, rather then from their sinne, which is the root of their misery: They chuse iniquity rather then affliction, as Elihu speaks, Iob 36. 21. Whereas the godly desires as well grace, and power to repent, and to be deliuered from the power of sinne, as mercy and fauour for the pardon of his sinne. So did Dauid, Psal. 51. 10. Create in me a cleane heart, O God, and renew a right Spirit within me. Hearken vnto me (saith the Prophet, Esa. 51. 1.) Ye that follow after righteousnesse, Ye that seeke the Lord. No man seekes the Lord and his fauour aright, but he onely that followeth after, that is, doth earnestly and with his whole endeauour, seeke and desire to lead a godly life.

Lecture the third, Feb. 14. 1608. IOHN IIII. X.

FOlloweth now the third part of the Text, viz. what the reason was, she begged not of Christ this water of life: She knew not that gift of God, and who it was that said vnto her giue me drinke. By that gift of God, he meaneth himselfe, (as shall appeare in the Doctrine;) and the words following are an explication of these words. As if he should say, If thou knewest that gift of God, that is, if thou knewest who it is that saith vnto thee, giue me drinke, if thou knewest me, thou wouldest haue asked, &c.

[Page] In the words three things are to be obserued.

1. That he calleth himselfe that gift of God.

2. That he saith, the cause why she asked not the water of life of him, was for that she knew him not.

3. That he saith, if she had knowne him, she would haue asked it of him.

First then, in that our Sauiour cals himselfe that gift of God, we learne, That Christ is a gift of God, yea the chiefe, the greatest gift, the principall fruit of Doct. 4. his fauour that euer God gaue vnto men. Many other excellent gifts he hath bestowed on men. A wonderfull token of Gods loue to man it is, that he made all the creatures (whereof many are farre more glorious and excellent then himselfe) for his vse. This Dauid (when he considered it) wondered at, Psal. 8. 1. 9. So the comfortable vse of his creatures, and that gladnesse of heart, he giueth vs, in the enioying of them, filling our hearts with food and gladnesse, as the Apostle speakes, Acts 14. 17. Is also a great gift of God, and so Salomon cals it, Eccl. 5. 18. And yet a greater gift then these it is, that he makes vs partakers of the diuine nature, and giues vs his spirit: The Apostle cals this an vnspeakable gift, that the Corinthians were able to yeeld a voluntary submission to the Gospell; and to giue chearefully for the reliefe of the poore Saints, 2 Cor. 9. 15. And Dauid, when he saw how willingly the people had offered to the building of the Temple, wonders at this grace and gift of God bestowed on them, 1. Chro. 29. 14. Who am I (saith he) and what is my people that we should be able to offer willingly after this sort? In a word, the gifts of God vpon man, and the tokens of his fauor to him are so many and so great, as no man is able to expresse them, Psal 40. 5. O Lord my God (saith Dauid) thou hast made thy wonderfull works so many, that none can count in order to thee thy thoughts towards vs: I would declare and speake of them, but they are more then I am able to expresse.

Yet are none of them worthy to be named in comparison of this gift: the giuing of his owne Sonne to vs, is a farre more excellent gift, and token of his loue, then all the rest. When the Prophet had spoken of the great ioy of Gods people, Esa. 9 3. They haue reioyced before thee, according to the ioy of haruest, as men reioyce when they diuide a spoile: He giues the reason of this ioy, Verse 6. For to vs a Child is borne, to vs a Sonne is giuen. So the Apostle comparing Christ, and the benefits we receiue by him, with Adam, and the dammage we sustaine by him: Rom. 5. Calleth Christ oft the gift of God, Verse 15. The gift is not so as the offence, for if through the offence of one many be dead, much more that grace of God, and the gift by grace: which is by one man, Iesus Christ, hath abounded vnto many. And Verse 17. For if through the offence of one, death raigned through one, &c. So our Sauiour himselfe speakes of this, as of the greatest loue that euer God shewed or could shew vnto man: Ioh. 3. 16. God so loued the world, that he gaue his onely begotten Sonne. And the Apostle Iohn, 1 Ioh. 4. 9. In this appeared the loue of God towards vs, because God sent his onely begotten Sonne into the world, that we might liue through him: and Ver. 10. Herein is loue, not that we loued him, but that he loued vs, and sent his Sonne to be a reconciliation for our sinnes.

The reasons, whereby this may appeare to be the greatest gift that euer God gaue man, are three.

1. In respect of the Lords affection towards vs, declared in this gift.

2. Of the benefit we receiue by this gift, and the fruits and consequents of it.

3. The freenesse of this gift. For the first, though Christ were more worth then ten thousand worlds, being in the forme of God, and one that thought it no robbery to be equall with God, Phil. 2. 6. Though he were infinitely dearer to his Father, then any of our children can be to vs. Mat. 12. 18. His beloued, in whom his soule delighted. I was daily his delight (saith he, Prouerb. 8. 30.) [Page] [...] [Page] [...] [Page] Yet (as if we were of more worth and dearer vnto him, then his onely begotten Sonne) he gaue him for vs, and that he might expresse his loue to vs, he neglected him as it were, and withdrew his affection from him, Rom. 8. 32. He spared not his owne Sonne: He caused him to take vpon him the forme of a seruant, and to be of no reputation; Phil. 2. 7. to make vs Kings, Apoc. 1. 6. 2 Cor. 8. 9. He being rich, for our sakes became poore, that we through his pouerty might be made rich. So that in this, it may seeme God hath respected and loued vs aboue his own Son. 2. He caused him to be tempted by Sathan, for forty dayes together, and that in the wildernesse, (a place of great terrour) Mark. 1. 17. And surely this was a farre greater indignity, and reproch to be done to him, then it would be, to the greatest Empresse in the world, that she should be sollicited, by the basest scullion or rogue in a kingdome, to commit filthinesse with him: yea, he permitted him so farre to the power of Sathan: that he in those forty dayes carried the precious body of the Sonne of God, vp and downe at his pleasure: one while to the top of an high mountaine, Luke 4. 5. Another while to a pinacle of the Temple, Luk. 4. 9. And why did he thus giue his owne Sonne ouer thus farre to the power of Sathan? Surely to deliuer vs from the power of Sathan: Hebrewes 2. 15. So that in this respect also it may seeme, he hath respected and loued vs more then his owne Sonne. 3. He powred shame and contempt vpon him, greater then euer any creature endured. In his life oft he endured great contempt, but specially in his death, he died the shamefull death of the crosse; hanged betweene two thieues; both before and after his execution, so many reproches and contempts were done to him, as no Chronicle can remember the like euer done to any malefactor: The whole band of the soldiers being called together, clothed him with purple; platted a crowne of thornes, and put it about his head; and began to salute him, Haile King of the Iewes: and smit him on the head with a reed, and did spit vpon him, and bowing their knees, worshipped him (as the holy Euangelist recordeth, Mar. 15. 16. 19) We haue known many notorious traitors and other malefactors executed, (as for example, the gunpowder-traitors, in whose death all good subiects had cause to reioyce) but did you euer know any so reproched and insulted ouer in their death, as Christ was? In which respect, the Prophet saith of him, Esa. 53. 2. He had no forme nor beauty, he was despised and reiected of men, we hid as it were our faces from him, he was despised and we esteemed him not: and himselfe complained in the person of Dauid (that was a type of him) Psal. 22. 6. I am a worme and not a man, a shame of men, and the contempt of the people. And why did God powre this contempt on his own Son? Surely to deliuer vs from that shame and confusion that did iustly belong vnto vs, To vs belongeth confusion of face, (O Lord) to vs belongeth confusion of face, (saith the Prophet) Dan. 9. 7, 8. So that in this also it may seeme the Lord hath respected and loued vs aboue his owne Son.

4. He made him to be sinne which knew no sinne, 2 Cor. 5. 21. As if from the soale of his foot to the crowne of his head, nothing had beene whole on him, but wounds and swellings, and sores full of corruption, as the Prophet speakes in another case, Esa. 1. 6. imputing to him, and (as it were) clothing him with all the drunkennesses, adulteries, murders, blasphemies, of all the Elect, througout the world. And why did he thus make him sinne? surely to make vs free from all sinne, thas we might be made the righteousnesse of God in him, 2 Cor. 5. 21. So that in this also it may seeme the Lord hath respected and loued vs more then him.

5. Lastly, he made him a curse for vs, Gal. 3. 13. so as (for a time) nothing could be seene on him, but the curse of God; no signe of his fauour at all. He was in the garden in such sorrow and feare, as that he was faine to desire poore weake men to watch with him, Mat. 26. 36. and that he shed many [Page] teares, cryed out and roared with strong cryes, Heb. 5. 7. and sweat water and bloud, Luke. 23. 44. and vpon the Crosse, the curse of God was so heauy vpon him, that he cryed, Mat. 27. 46. My God, my God why hast thou forsaken me? so that that which is said in another case, of the Church, Lam. 1. 12. that might our Sauiour haue said at that time, Behold and see if there be any sorrow like vnto my sorrow which is done vnto me, wherewith the Lord hath afflicted me in the day of his fierce wrath. And why was hee thus accursed? Surely he was made a curse for vs, that the blessing of Abraham might come vpon vs, saith the Apostle. Gal. 3. 13, 14. he endured the sorrowes and terrours of hell, that we might be brought to the ioyes of heauen. So that in this also, it may seeme, the Lord hath respected and loued vs more then his owne Sonne.

Let no man thinke, that I haue strayned my selfe, to amplifie this matter more then needed; no, if I had The tongues of men and Angels, I were not able, suficiently to expresse vnto you; the loue of God to man in bestowing this gift: and therefore the Apostle saith, the Angels wonder at, and desire to pry into this mysterie, 1. Pet 1. 12. Yea the Prophet saith, that the Lord himselfe (a wondring at his own loue in this gift) shall call Christs name wonderfull, Esa. 9, 6. The Lord might haue forborne to create vs; or when we were created, he could haue preserued vs from falling: and when we were fallen, he could without this cost (this gift and price) haue redeemed vs; but then he should not sufficiently enough haue declared his loue to mankind.

The second reason whereby this may appeare to be the greatest of all gifts, 2. 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 [Page] owne good pleasure and free grace: for what was there in them, vpon whom he b [...]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 Commonwealth, 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 Vse. 1 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

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 3 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 [Page] 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 him to Christ: Gal. 3. 24. till then we are like the Laodiceans, Reuel. 3. 17. wee say that we are rich, and increased with goods and haue need of nothing; wee know not that wee are wretched and miserable, and poore, and blind, and naked, till then wee are so proud that we will neuer craue, nor stretch out, or open our hand to receiue this gift: First we must be poore in spirit and mourners for that, before euer we can hunger and thirst, &c. as appeareth by our Sauiours gradation, Mat. 5. 3. 4. 6.

2. So soone as we haue receiued Christ, we haue receiued also the Spirit of Adoption. Rom. 8. 15. And as so soone as he was in the shippe, all was calme and quiet: Mat 14. 32. so shall we find that vpon the receiuing of Christ our hearts will be at peace: Rom. 5. 1, Being iustified by faith we haue peace with God.

3. So soone as we haue receiued Christ, we haue receiued also the Spirit of sanctification. 2. Cor. 5. 17. If any man be in Christ, he is a new creature. And howsoeuer a man may receiue all other gifts from God, and neuer loue him; but euen set their mouth against the heauens, as the Prophet speaketh, Psal. 73. 9. Yet, this can none receiue, but he shall loue the Lord deerely, and study how to honour, and shew himselfe thankfull vnto him. See this in Dauid, Psal 18. 1. I will loue thee O Lord my strength; 2. the Lord is my God, &c. and Psal. 116, 1. I loue the Lord, because he hath heard my voice and my supplications, and the occasion of those supplications, the hearing whereof made him so to loue the Lord, he expresseth, verse 3. The sorrowes of death compassed me, and the paines of hell got hold vpon me, I found trouble and sorrow. He that hath truly felt (being schooled and nurtured to it by the ministry of the Law) his owne miserable estate by nature, and hath receiued by faith this assurance, that Christ hath ransomed him from it; (hath receiued this gift) can not chuse but loue the Lord dearely for it.

Lecture the fourth, Feb. 21. 1608. IOHN IIII. X.

THe last day, beginning to speake of the cause that our Sauiour giueth, why this woman did not aske of him the Water of life (which was the third generall part of this text) she knew not that gift of God, nor who it was that said, &c. I told you, there were 3. points to be obserued in these words. 1. That he calleth himselfe that gift of God. 2. That he saith, the cause why she asked not this Water of life of him, was for that she knew him not. 3. That he saith, if she had knowne him, she would haue asked it of him. The first [...]f these three points we finished the last day, and learned from it, that Christ is the chiefe, the greatest gift, the principall token of his loue, that euer God gaue vnto men. It followeth now, that we come to the two last points:

1. That hee saith, the cause why she asked not, was that she knew him not.

2. That he saith, if she had known him, she would haue asked.

In the first we must obserue, that our Sauiour saith, the cause why this woman made no vse of him, made no reckoning of that Water of life, which he had to bestow, was for that she knew him not: and from thence we learne: That ignorance is a chiefe cause of all prophanesse, and contempt of Gods grace.

[Page] This we shall find noted of them that haue beene notoriously profane; the reason why they refused to serue God, and asked what profit they should haue by praying to him, is said to be this, that they knew him not, for so they said, Iob 21. 15. Who is the almighty, &c. and Psal. 10. 4. When Dauid had said, the wicked is so proud that he seeketh not for God, he giueth this for the reason, he thinketh alwayes there is no God. Neither is it so onely with notorious Atheists, but with euery naturall man, euen the ciuillest man in the world, whom you see carelesse in religion, and a contemner of grace, his ignorance is the cause of it. The cause why the heathen did not call vpon God, Psal. 79. 6. is said to be this, that they knew him not, Rom. 3. 11. There is none that vnderstandeth, there is none that seeketh God, Eph. 4. 18. What makes all the Gentiles strangers from the life of God? Hauing their vnderstanding darkened, they are strangers from the life of God, through the ignorance that is in them.

If men knew, and were perswaded of the comfort that is to be found in godlinesse, and the reward thereof, they could not but desire and loue it. So men feare not hell, for that they fore-see it not, if they could see that pit open, if they knew and belieued the torments that the damned doe endure in it, they would certainely feare it, and the way that leadeth to it.

The reason of the Doctrine is euident, euen in nature, for the will and affections Reason. are moued by the vnderstanding; that sits at the sterne in the soule of man. A man can neither feare, nor loue, nor desire, nor hate, nor ioy, nor grieue, for any thing, but according to the apprehension he hath of it in his vnderstanding. That is the reason, why the Scripture imputes all the sinnes of Gods people, to the errour of the mind, all their sinnes are called the errors of the people, Heb. 9. 7. As at the first Satan drew Eue to sinne by deceiuing her, 1. Tim. 2. 14. So hath he done all her posterity euer since. Sinne deceiued me, saith the Apostle, Rom. 7. 11. Therefore the Lord in his word makes it the first and greatest worke of grace to reforme the mind and vnderstanding: Rom. 12. 2. Be ye changed by the renewing of your mind. Col. 3. 10. The new man is renewed in knowledge. And there is great cause why this should be acknowledged to be so, because the imaginations, and thoughts, and conceits of the mind, are, as the Apostle cals them, 2. Cor. 10. 4. 5. Those strong holds, and those high things within vs that are exalted against the knowledge of Christ. Yea, knowledge is the root and fountaine of all other graces, 2. Pet. 1. 2. Grace be multiplied vnto you through the knowledge of God, and Vers. 3. His diuine power hath giuen vs all things that pertaine to life and godlinesse; through the knowledge of him that hath called vs to glory and vertue.

The first vse of this doctrine is, to perswade euery man of the euill and danger of ignorance, of the great necessity of seeking the knowledge of Gods Use 1. Word. Shall all men thinke it necessary to take paines for skill and knowledge how to liue here, and shall any be so farre giuen vp to a reprobate mind, as to thinke there is no danger to liue in the ignorance of Gods Word? that there is no paines nor care to be taken for attaining the knowledge of Gods Word? Yet (because many are of that mind) I will in few words endeauour to shew them the danger of this ignorance.

1. He that wanteth the knowledge of Gods Word, can neither haue true patience, nor comfort, nor hope in any affliction, Rom. 15. 4. Through patience and comfort of the Scripture, men come to true hope; Experience teacheth this; that all ignorant men like to Foelix, Act. 24. 25. are apt to tremble, (when once the conscience is awakened) at the very thought of death and iudgement. That made Dauid say, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law. As if he should say, it is a great happinesse for a man that is in affliction to haue vnderstanding, and to be instructed [Page] by the Lord in the knowledge of his Word.

2. He that wanteth the knowledge of Gods Word, is still in the power and dominion of Sathan, as is plaine by that speech of Christ vnto Paul, Act. 26. 18. I send thee (saith he) to turne them from darknesse to light, and from the power of Satan vnto God. In which respect also Satan is called, Eph. 6. 12. the Ruler of the darknesse of this world, Satan leadeth such whither he will, 2. Tim. 2. 25. 26. And (as the Prouerbe is, the blind swalloweth many a flie) so certainly such swallow many a great sin, without any scruple or remorse for it.

3. He that wanteth the knowledge of Gods Word, can neuer go to heauen; but must needs perish eternally; God brings all to heauen by knowledge, he wil haue all men to be saued (saith the Apostle, 1. Tim. 2. 4.) and to come vnto the knowledge of the truth. God hath said, none that want knowledge, shall come there, My people perish for want of knowledge saith the Lord, Hos. 4. 6. Yea God hath sworne it, They haue not knowne my wayes (saith the Lord) Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest.

But because men haue many figge-leaues to couer their shame in this point, and many conceits, whereby they blesse themselues, against all that may be said against them for their ignorance. I will shew you how the Holy Ghost in the Word, driues them by all their shifts, and thrusts them out of their starting holes.

1. One blesseth himselfe in this; that though he haue no Scripture-learning, yet he is iust in all his dealings with men, and leadeth as honest and vnblameable a life as the best. Yea, but the Scripture saith, thou must ioyne to thy vertue knowledge, or it is nothing worth, 2. Pet. 1. 5.

2. Another in this, that he hath more then so; he hath not onely ciuill honesty, to commend him to men; but he vseth also to pray, and shew deuotion toward God: yea, but the Scripture saith, thy prayer can doe thee no good, while thou art void of the desire of knowledge, it is but the sacrifice of fooles, Eccl 5. 1. Pro. 28. 9. He that turneth away his eare from hearing the law, euen his prayer shall be abominable.

3. Another in this, that he thanks God he hath a good mind, a good meaning, and intent to please God, as good and as vpright an heart toward God, as the best: but the Scripture saith, the man that wants knowledge, cannot haue a good mind nor a good meaning, Pro. 19. 2. Without knowledge the mind is not good.

The Scripture teacheth vs, that vprightnesse of heart and knowledge are inseparable, there can be no vprightnesse of heart, where there is no knowledge: their good meanings and intentions will not bring any to heauen. The true Religion and way to heauen, is called the way of vnderstanding, Pro. 96.

4. Another blesseth himselfe in this, that yet this is his comfort, that Christ died for sinners, and he trusts to be saued by Christ, though he care not for the meanes of knowledge, he saith with them, 1. Cor. 1. 12. I am neither of Paul, nor Apollo, nor Cephas, I depend not on, nor care for any Ministery, I am of Christ. But the Scripture saith, that no man can say that he is in Christ, till he haue knowledge, Ioh. 12. 46. I am come a light into the world, that whosoeuer belieueth in me, should not abide in darknesse. No man can be iustified by Christ, or obtaine any benefit by him that is void of knowledge, By his knowledge shall my righteous seruant iustifie many, saith the Lord, Esa. 53. 11.

5. Another ignorant man comforteth himselfe in this, that yet God is mercifull: and he trusteth to be saued through Gods mercy. But the Scripture saith, none shall haue benefit by Gods mercy, that is void of knowledge, Oh continue thy louing kindnesse to them that know thee, saith Dauid, Psal. [Page] 36. 10. Esa. 27. 11. It is a people of no vnderstanding, therefore he that made them will not haue mercy on them.

6. Another in this, that he hopes, God will not looke, that he should haue this knowledge of the Scripture; for he through his education and age is vnlearned, and simple, and vnable to learne. But the Scripture saith, He that is skilfull and wise enough in the things of this life, and can vnderstand and beare away other things (as ballads and foolish songs) and yet is too weakeheaded to conceiue in any measure of the Word of God, shall neuer be excused by his simplicity before God; He that is wise to do euill, but to do good hath no knowledge, as the Lord complaineth, Ier. 4. 22. Yea, how simple soeuer thou art, if thou hadst the feare of God, and an honest heart, thou mightest attaine to the knowledge of the Word: for in this very point the Scripture hath an excellency aboue all other learning, Pro. 1. 4. Psal. 119. 130. It giues vnderstanding to the simple.

If this beso; how miserable is the state of the most of the people in all Application. places of the land? Surely such, as if we had the same mind in vs that was in Christ; it would make our bowels to yearne within vs as his did, Mat. 9. 36.

For first, they are extremely ignorant, and it may be said of them, as Acts 17. 23. They worship an vnknowne God, they worship the true God ignorantly. Examine them, and aske whether they know themselues to be sinners, they will answer (in generall it may be) all men are sinners. But try them in particular, and you shall find that they know not what sinne is, they know not any commandement which they haue broken. Ask them whether they be assured that they shall be saued; their answer will be no, none can be sure; but they hope well. Aske them how they hope to be saued, some will answer by their good deeds; others by Gods mercy. Tell them that God is iust, as well as mercifull, and aske them how they hope to haue his iustice satisfied: their answer will be, they cannot tell, they are not learned.

Aske them what Christ is? their answer will be, a man I trow; if you aske was he no more? They will say, yes he was more; aske what more? then they will say that is too deepe a question, they were neuer asked the like before.

2. Yea they are not onely so extremely ignorant, but they desire not knowledge nor the meanes thereof, but say vnto God in their hearts like those, Iob 21. 14. Depart from vs, for we desire not the knowledge of thy wayes. If they be thus questioned withall (though by their Minister) yet they are all the while, like the fish out of the water, desirous as may be, to be rid of his company: yea they loue their foolishnesse and ignorance, they hate and despise, flout, and scorne all meanes of knowledge, and such as seeke after them, as the Holy Ghost speaketh, Fooles despise wisdome and instruction (saith Salomon, Pro. 1. 7. and Ver. 22.) How long ye simple ones (saith he) will ye loue simplicity, and the scorners delight in their scorning, and fooles hate knowledge: They hate knowledge you see, yea they hate it with a perfect hatred; and this is that, that makes their estate so fearefull, Pro. 1. 28. 29. They shall seeke me early, but shall not find me, for that they hated knowledge. This is that that will cause the Lord to deny them all comfort of his mercy, when they shall most desire it, because they hated knowledge and the meanes thereof.

The second vse of this doctrine is, for the direction of euery one, whom God hath charged with the care of other mens soules; to labour first in this; 2. to bring them to knowledge, till then, they can haue no good affection, no desire or care of their saluation.

1. The Minister is bound to labour in this, to bring the people to knowledge; and therefore bound to teach diligently, 2 Tim. 4. 2. and to teach [Page] plainely also. The Leuites caused the people to vnderstand the Law (Neh. 8. 7. 8.) they read in the booke, in the law of God distinctly, and gaue the sense, and caused them to vnderstand the reading. Thinke it not enough to tickle the eare, or to moue the affections, but lay a good foundation of Doctrine, teach soundly and substantially, Reproue, rebuke, exhort with all long-suffering and doctrine (saith the Apostle, 2. Tim 4. 2.) Doctrine must be the ground and foundation of all exhortations and reproofes. Yea he must catechise as well as preach, 1. Cor. 3. 2. He must giue milke to the babes, as well as strong meat to growne men.

2. The Magistrate is bound to see that the people be taught and instructed, this was Iehoshaphats care, [...]. Chron. 17. 7. Yea he is bound also to compell them to the vse of the meanes of knowledge, Luke 14. 23. Compell them to come in, saith the Lord to his seruant, and the Magistrate is Gods seruant as well as the Minister is in this worke.

3. The Master of the family is bound to vse all meanes, to bring them that are vnder him, to knowledge. Traine vp a child in the way he should go in (saith the Lord to the parent, Pro. 22. 6. and Deut. 6. 7.) Thou shalt teach my words diligently to thy children. Parents (we see) are bound themselues to instruct their children in religion; yea and they must also bring them to the publike meanes of knowledge, as is plaine by the fourth commandement, Exod. 20. 10.

4. Euery Christian is bound, to seeke by all meanes, to draw others to knowledge, Col. 3. 16. Teach one another. Yea he is bound to perswade them also vnto the meanes of knowledge, saying, as, Esa. 2. 3. Come ye, let vs go vnto the mountaine of the Lord, and as Philip did to Nathanael, Ioh. 1. 46. specially his friends and kindred, as Cornelius did, Act. 10. 24.

We all complaine of the prophanesse of the people, and of their contempt Application. of the Word. The Minister complaines of the stubbornesse, and vnthankfulnesse of his people; and of their prophanesse and contempt of the Word, in his Ministry. The Magistrate also finds cause oft times to complaine of the ouer-much pronesse of the people to naughtinesse; of the increase of thieues and murderers. The parents, of their childrens vnnaturalnesse, disobedience, and riot. The master, of his seruants idlenesse, vnfaithfulnesse, and stubbornesse. All men of the badnesse of the times, and that small fidelity, and loue, and piety, that is to be found among men. But few or none looke to the cause, and fountaine of all this, few or none lay any part of this vpon themselues; we may complaine in this case, as the Prophet doth, Ier. 8. 6. No man repenteth him of his owne wickednesse, and neglect of duty, no man saith, what haue I done, haue not I beene a great cause of all this? The cause of all this is the want of the knowledge of God, There is no knowledge of God in the land, and that is the chiefe causes why by swearing, and lying, and killing, and stealing, and committing adultery, men breake out, and bloud toucheth bloud, as the Prophet complaineth, Hos. 4. 1. 2. And because there is in men naturally, neither knowledge, nor desire of it, but a scornefull contempt and hatred of it, euery one of vs in our places, should haue done as much for them, as the friends of the Palsy-man did, Mar. 2. 3. We should haue done what we could to bring them to the meanes of knowledge, as they did take great paines to bring him to Christ (who had otherwise neuer come to him) Mar. 2. 3. And if we had done this for them with as good a heart as they did that, for that poor man, we should haue no cause to doubt, but Christ would haue had been as ready to accept and blesse our labour in it, as he was theirs, of whom it is said, Ver. 5. that Christ when he saw their faith, did as much for the poore man as they desired, and more too; for he not only cured him of his palsy, and restored life and sense to the members of his body, but pardoned his sin, and so reuiued his soule also. And certainly on the other side, if we haue not doue our endeauour to bring them to knowledge, we haue made our selues guilty of all their sinnes.

[Page] The third vse of the Doctrine is, to perswade vs to a diligent vse of all meanes, that may bring vs to knowledge. I say to the vse of all Vse 3. meanes.

1. Hearing, of which our Sauiour saith, Mar. 4. 24. that proportionable to our frequency and diligence in it, our growth in knowledge and grace shalbe. With what measure you mete (saith he) it shalbe measured to you againe, And to you that heare shall more be giuen. 2. Reading, by the diligent vse whereof the Lord saith, Deut. 17. 19. We shall learne to feare him, and to keepe all the words of his law. 3. Conferring and questioning with others, wherein while the Disciples that were iournying towards Emaus, did reuerently and deuoutly exercise themselues, Christ drew neare and ioyned himselfe vnto them, and opened the Scriptures vnto them, as we read, Luk. 24. 15. 32. Yea we are to be perswaded to the diligent vse of these meanes. If we desire knowledge, and loue it indeed, and be perswaded of the danger of ignorance, we will vse these meanes with diligence and care, we will heare ordinarily and constantly, Watching daily at my gates, waiting at the posts of my doores, as the wisdome of God speaketh, Pro. 8. 34. 2. When we heare we will giue diligent attention, and marke how the Doctrine that is deliuered, ariseth from the text. Whether the proofes be rightly alleaged, and do naturally and soundly confirme that they are alleaged for. How the exhortations and reproofes that are giuen, are grounded on the Doctrine. Such a hearing is required of them that desire knowledge, Esa. 55. 2. 3. Hearken diligently vnto me, incline your eare, and come vnto me, heare and thy soule shall liue.

3. Be carefull to remember that thou hearest, Hide my commandements with thee, saith Christ, Pro. 2. 1. And we ought to giue earnest heed (saith the Apostle, Heb. 2. 1.) to the things which we haue heard, least at any time we should let them slip.

4. Meditate, and call it to mind, after thou hast heard, Thou shalt meditate in the booke of the Law (saith the Lord to Ioshua chap. 1. 8.) day and night, that thou maist obserue to do according to all that is written therein. q. d. Thou shalt neuer attaine to that knowledge of the Word, as will bring thee to a conscionable practice of it, vnlesse thou vse to meditate of it when thou hast read it or heard it. And it is made a note of the godly man, Psal. 1. 2. That his delight is in the Law of the Lord, and he doth meditate in it day and night. q. d. He that delights in it, cannot chuse but meditate much in it; and none but he that doth so, can keepe himselfe from walking in the counsell, &c.

5. Pray heartily to God for his blessing vpon all the meanes thou vsest to obtaine knowledge by. If thou cryest after knowledge (Prou. 2. 3. 5.) and liftest vp thy voice for vnderstanding; then shalt thou vnderstand the feare of the Lord, and find the knowledge of God. Therefore Dauid (though he were much giuen to reading and meditation and all other good meanes of knowledge, yet) vsed to cry oft to God for this grace, Psal. 119 26. 27. Teach me thy statutes, make me to vnderstand the way of thy precepts.

To reproue such, and discouer their contempt of knowledge, that vse not the meanes; or not all the meanes; or vse them not with any care and diligence: Application. neuer take the bible into their hands; at least, read it not constantly; heare, either not at all, or not ordinarily, or not diligently, cannot endure to talke of religion. Many of these pretend, that though they follow not, nor care for Sermons, nor read much, yet they thanke God they haue knowledge enough for their saluation. But these men will one day find, that this knowledge they haue thus of themselues; without the ordinary meanes of instruction, shall doe them no good, Ier. 10. 14. Euery man is a beast by his owne knowledge, and sauing knowledge can neuer be attained vnto [Page] without instruction, Pro. 8. 33. Heare instruction and be wise, and refuse it not, he onely loueth knowledge that loueth instruction, Pro. 12. 1.

Lecture the fift, Feb. 28. 1608.

WE haue already heard that in the third part of this Text, (viz. the cause why this woman of Samaria asked not of Christ the water of life, She knew not that gift of God, and who it was that said vnto her, giue me drinke,) three points were to be obserued.

First, that Christ calleth himselfe that gift of God.

Secondly, that he saith, the cause why she made no vse of him, was for that she knew him not.

Thirdly, that he saith, if she had knowne him, she would haue asked of him, and he would haue giuen her the water of life.

Of these three points, the two first we haue already handled. Now it remaineth that we come to the third and last.

Whereas therefore our Sauiour saith of this woman that was a Samaritan, and one of the worst of all the Samaritans) that if she had knowne that gift of God if she had knowne him, she would haue made vse of him, euen this vse; she would haue asked of him the water of life. We learne, That whosoeuer Doct. 6. knowes Christ aright, cannot chuse but feele in himselfe the want of grace, and earnestly desire it.

This Doctrine, and this speech of Christ, vpon which it is grounded, at the first hearing, may seeme strange and incredible; for certaine it is, many haue knowledge; that neither haue grace, nor any true desire of grace: but are as vngracious men as liue in the world, and that makes the Apostle to speake so contemptibly of knowledge, We know (saith he, 1 Cor. 8. 1.) that we haue all knowledge; knowledge puffeth vp.

Yea, 2, A man may haue the knowledge of the Scriptures, and of those holy things that are contained in them (which of all knowledges is the most excellent, I haue more vnderstanding (saith Dauid, Psal. 1 19. 99.) then all my teachers: for thy testimonies are my meditation.) and yet be void of all grace, and all desire of grace too, Ioh. 7. 48▪ 49. The people that knew not the Law, had more desire of grace then the learned Pharisees.

3. A man may euen haue the knowledge of Christ, and yet be void of grace; Sathan himselfe wants not the knowledge of Christ, as appeares, Mar. 1. 24. Yea the most certaine and vndoubted knowledge, for he beleeues also, I am. 1. 19.

4. Yea, there is a kind of kingdome, which (of all the corruptions that are in the nature of man) is the greatest impediment, and barre vnto sauing grace, Rom. 8. 7. The carnall mind (and wisdome of the flesh) is enmity against God, for it is not subiect, &c. Esa. 47. 10. Thy wisdome and thy knowledge it hath peruerted thee. In which respect it is noted as a wonder, Act. 6. 7. That a great company of the Priests were obedient to the faith.

But this knowledge which I haue now spoken of, is not true and sanctified knowledge; but knowledge falsly so called, as the Apostle speakes, 1. Tim. 6. 20. Wonder not, that that which the Scripture calleth knowledge, I deny to be true knowledge; for so doth the Holy Ghost in many places. Our Sauiour Mat. 11. 25. speakes of some that were wise, and men of vnderstanding (in the Scriptures he meanes) and yet the mysteries of Gods Kingdome were hidden from them, and Paul, 1. Cor. 8. 1. 2. Speakes of some, that haue knowledge, and yet know nothing as they ought to know. And though it be said of all the Iewes, Rom. 2. 18. That they knew the will of God, and approued the things [Page] that were excellent, in that they were instructed in the law, yet doth the Lord oft complaine of the Iewes, that they had no knowledge. Hos. 4. 1. 6. Rom. 10. 2.

But he that knoweth Christ aright, cannot chuse but feele in himselfe the want of grace, and earnestly desire it. See the proofe of this in the description our Sauiour maketh of a true Christian, Mat 5. 3. 6. (he is poore in spirit; he mourneth, for that he is meekned and humbled thereby; he hungreth and thirsteth after righteousnesse) and in the experience of all that haue best knowne Christ and haue been most assured of Gods fauour in him. Dauid knew Christ well, and see what want of grace he felt in himselfe, and the desire hee had of it, As the Hart brayeth for the riuers of water, so panteth my soule after thee O God, Psal. 42. 1. Paul knew Christ well, and see the feeling he had of the want of grace in himselfe, and desire he had to it. To will is present with me, saith he, Rom. 7. 18. q d. I would faine doe better I would faine haue more grace, and verse 24. ô wretched man that I am, who shall deliuer me from the body of this death? q d. how faine would I be deliuered from this corruption that cleaueth so vnto me. And Phil. 3. 10. he professeth his earnest desire was to know Christ and the power of his resurrection: that is, to know him better and better euery day.

The reason why, men that before felt no want of grace in themselues, when once they know Christ aright, fe [...]le the want of nothing so much, hunger and Reason. thirst after nothing so much as Gods grace, is this; that, 1. their regeneration (as well as their knowledge) is vnperfect, 1. Cor. 13. 9. 1.

2. The true knowledge of God, is like vnto the light, yea to a maruallous light, 1. Pet. 2. 9. and the nature of light is to discouer and make all things manifest, 2. Eph. 5. 13. and consequently they that haue most grace and sauing knowledge in them, must needs discerne better the want of grace in themselues, then they that want grace can doe.

The vse of the Doctrine is, first to kindle in vs a desire of sauing knowledge, and an earnest endeauour to obtaine it by the vse of all the good meanes God hath appointed.

For first, as a man can haue no assurance of his Election, till he feele that the Lord doth effectually call and conuert him, and so execute his eternall decree of electing him within himselfe: so this is one of the first works of Gods grace, whereby a man shall perceiue that he is actually elected, when God workes knowledge in him, and an endeauour to increase in knowledge, Hos. 6. 2. After two dayes he will reuine vs, and in the third day he will set vs vp, and we shall liue in his sight. ver. 3. Then shall wee haue knowledge, and endeauour our selues to know the Lord, Hast thou no knowledge? no endeauour after knowledge? surely God hath not yet begun to reuiue thee, but thou remainest dead in thy sinnes, Psal. 67. 1. 2. When God once begins to be mercifull vnto vs, and to cause his face to shine vpon vs, then shall his wayes and sauing health be made knowne vnto vs.

2 Knowledge is the foundation of all other graces, if our faith, zeale, loue, &c. be grounded vpon knowledge, they will last and abide, as the house built vpon the rocke; but if we haue neuer so good and holy affections, they will be of no continuance, vnlesse they be grounded vpon knowledge, yea proportionable to the measure of sauing knowledge, is the durablenesse and comfort of all other graces, 2. Pet. 1. 2. Grace and peace be multiplyed to you, by the knowledge of God and of Iesus Christ our Lord, & ver. 3. According, as his diuine power hath giuen vs all things that pertaine vnto life and godlinesse, through the knowledge of him that hath called vs vnto glorie and vertue. That is the reason of this feruent prayer Paul makes, Col. 2. 2. That their hearts might be comforted, and they knit together in loue, and in all riches of the full assurance of vnderstanding, to know the mysterie of God the Father, and of Christ. So that if thou endeauour [Page] not to increase in knowledge, all thy good affections will vanish as the morning deaw, when they should stand t [...]ee in most stead.

3. Knowledge bringeth with it all other sauing graces; so that he that hath true and sanctified knowledge, shall be sure to want no grace that is needfull for his saluation, Iohn 17. 3. This is life eternall to know thee.

In which respect, you shall see, how singular a blessing and token of Gods fauour, Dauid esteemed the knowledge of the word to be, by his so frequent and feruent prayers he makes to God for it, Psal. 25. 4. 5. 8. 9. 12. 14. and in sundry other places of the Psalmes.

What shall we say to them then that care not for knowledge, vse no means Application. to obtaine it, read not, heare not, or if they do, doe it not ordinarily, or i [...] [...]hey do that, doe it not with any care to profit in knowledge by that they heare or read; surely they are far from saluation, as Dauid pronounceth, Psal. 119. 155. and how well soeuer they think of themselues, the Holy Ghost pronounceth them to be prophane Atheists and contemners of God. They that doe thus professe in their liues that they desire not the knowledge of his wayes, they haue said in their hearts, vnto God: Depart from vs, who is the Almighty, that we should serue him. Iob. 21. 14. 15.

2. Vse, is for them that perswade themselues they haue knowledge; that 2 seeing we haue heard, there is a knowledge that is common to many a reprobate, and will doe a man no good, but much hurt; and there is a knowledge, that is proper to the elect, and a certaine signe of Gods fauour and vnchangeable loue: that therefore we rest not in this, that wee haue knowledge, but seeke for sauing and sanctified knowledge, and examine our selues well whether we haue yet attained to this knowledge that accompanieth saluation, yea or no. I will therefore giue you, out of Gods word, certaine notes whereby you may discerne it, and they may be referred to three heads, for sauing knowledge, the knowledge of the elect, may be discerned from the knowledge, that may be in the reprobate. 1. By the efficient causes. 2. By the effects. 3. By the properties of it.

The efficient causes of it are foure. 1. The Spirit of God is the onely worker of it, no wit, nor meanes, nor studie can worke it, but the Spirit of God is the onely worker of it: Iohn 6. 45. it is written, they shall be taught of God. And in that respect no man is capable of it, but he that hath the Spirit of God. Psal. [...]5. 4. The secret of the Lord is with them that feare him, and he will shew them his Couenant. 2. It is not attained, but by the hearing of the word ordinarily. By reading, and other meanes, I deny not, but a man may attaine to a great measure of knowledge, but the least measure of sauing knowledge, of that knowledge that may yeeld him sound comfort, no man can (ordinarily) attaine to, but by hearing: 1. Cor. 1. 21. It hath pleased God, by the foolishnesse of preaching, to saue men. The glory of the Lord his power, and iustice, sufficient to make vs to feare him seruilely may be seene elsewhere, but the beauty of the Lord, which may make him amiable to vs (the comfortable knowledge of God) is to be seene no where, but in the Temple, and in this ordinance of his, the ministery of his word. Psal 27. 4. 3. It is gotten by earnest prayer; the man that neuer prayeth, may attaine to knowledge, but (say he haue the best means, the best ministry) he shall neuer attain to the least measure of sanctified knowledge, if he vse not to pray heartily for Gods blessing vpon the meanes. Prou. 2. 3. 5. If thou cryest after knowledge, then shalt thou vnderstand, &c. that made Dauid to cry to God so earnestly for this, Psal. 119. 18. 4. It is confirmed by experience, Psal 119. 140. thy Word is proued most pure, and thy seruant loueth it, Rom. 12. 2. Be ye changed by the renewing of your mind, that ye may proue what that good and acceptable and perfect will of God is. This is that knowledge Iob got by his afflictions, Iob 42. 5. Now mine eyes seeth thee, saith hee. This is that [Page] spoken of, Ier. 32. 8. Then I knew that this was the word of the Lord, he knew before, but experience now added to the certainty of his knowledge.

The effects whereby sauing knowledge is to be discerned from the other, are three.

1. It puffeth not vp a man as other knowledge doth, 1. Cor. 8. 2. but makes him to haue a lowly conceit of himselfe; because he discerneth much more ignorance then knowledge in himselfe. The cause why the Laodiceans were so well conceited of themselues, was, for that their eyes were not opened, Apoc. 3. 17, 18. Experience sheweth this to be true in the best of Gods seruants, and such as haue most profited by the word, they are humble minded, and euer complaining of their owne ignorance, surely I am more brutish then any man, saith Agur, Pro. 30. 2. 3. and haue not the vnderstanding of a man, I haue neither learned wisdome, nor haue the knowledge of the holy.

2. It resteth not in the braine, but worketh vpon the heart and affections, Esa. 51. 7. Ye people that know righteousnesse, in whose heart is my law. This light is not like that of the Moone, but of the Sunne, that not onely giueth light, but warmeth and quickneth euery thing. Paul prayeth their loue might abound in all knowledge, and in all feeling or iudgment, Phil. 1. 9. No man truely knowes God with a sanctified knowledge, but he loues him also, and thus are these two graces coupled together, Psal. 91. 14. Because he hath set his loue vpon me. thereforewill I deliuer him. I wil set him on high, because he hath knowne my name No man truely knowes God with a sanctified knowledge, but he also putteth his trust in him, Psal. 9 10. They that know thy name, will put their trust in thee.

3. It worketh reformation of heart and life, Iob 28. 28. To depart from euill is vnderstanding, 1. Ioh. 2. 3. Hereby we are sure that we know him, if we keepe his commandements, and verse 4. He that saith, I know him and keepeth not his commandements, is a lyer: and verse 11. He that hateth his brother is in darknesse, and walketh in darknes, and knoweth not whither he goeth, because that darknesse hath blinded his eyes. Therefore it is said of the sonnes of Eli, 1. Sam 2. 12. That they knew not God.

4. It makes men strong to resist and stand against temptations, Prou. 24. 5. A wise man is strong, yea a man of knowledge increaseth his strength.

The properties of sauing and sanctified knowledge are two.

1. It is cleare and certaine, not confused and doubtfull, 1. Cor. 2. 15. He that is 3. spirituall iudgeth all things, yet he himselfe is iudged of no man: he is soe certaine, that no contrary iudgement or censure of any man, can make him to alter his iudgement. So 1. Ioh. 2. 27. Ye need not that any man teach you, but as the same anointing teacheth you of all things.

2. There is no satiety in it, but the more a man hath of it, the more he doth desire it. As a new borne babe (saith the Apostle, 1. Pet. 2. 3) he desireth the sincere milke of the word that he may grow thereby. A wise man (saith Salomon Pro. 1. 5.) wil heare and wil increase learning, Apollo Acts. 18. 24. 26. though he were already mighty in the scriptures, and able to teach diligently the things of the Lord, yet was glad to haue the way of the Lord taught and expounded vnto him more perfectly by Aquila & Priscilla. And how earnest is Dauid himselfe (a man indued with more then an ordinary measure of knowledge, as appeares by that which he saith of himselfe, Psal. 119. 69, 100.) yet how earnest, I say, is he oft with (God) that he would giue him more knowledge, Psal 119. 18. 26. 27. Euery thing by nature doth desire to increase in that good, wherewith it is already indued; yea the more it hath of it, the more it doth desire, because it feeleth so much the more the sweetnes of it; as so we see, that none are so desirous of riches as the richest, of knowledge as the best learned. And so is it in sauing and sanctified knowledge also, he that hath it indeed, cannot choose but desire to increase it.

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THE SIXT LECTVRE, ON MARCH VII. MDCVIII.

IOH. IIII. XI, XII.

The woman saith vnto him, Sir, thou hast nothing to draw with, and the Well is deepe; from whence then hast thou that liuing water?

Art thou greater then our father Iacob, which gaue vs the Well, and dranke thereof himselfe, and his children, and his cattell?

WE haue heard in the former Verse, how our Sauiour did take occasion vpon this Womans refusall to giue him a little water to drinke; both to make himselfe knowne vnto her, and to speake, and make offer vnto her of a better water, that he had to bestow vpon her. In these words is set downe a reply that the woman maketh vnto this speech of his: for, she not vnderstanding his meaning, but thinking that he had spoken of materiall water, reasoneth against him after this manner. The water thou speakest of, is either the water of this Well, or some other better then this: but I cannot see, how thou shouldest giue me any of the water of this Well, because thou hast nothing to draw with, and the Well is deepe. And as for any other water that is better then this; I cannot see how thou shouldest come by it; for Iacob our father gaue vs this Well, and this was the best water he could giue: for it was the same that himselfe, and his children, and his cattell did drinke of; and howsoeuer thou speakest of thy selfe, as if thou wert some rare and excellent man, yet is it possible that thou shouldest be greater then Iacob?

So that there are two parts of this Text, as there be two reasons why she could not vnderstand nor belieue that which Christ spake.

1. The reason why she could not perceiue and belieue that he could giue her of the water of that Well; he had no meanes, Verse 11. Thou hast nothing to draw with, &c.

2. The reason why she could not perceiue or belieue, that he could giue her any better water then that, she thought he could not be greater then Iacob, Vers. 12. Art thou greater then our father Iacob?

Now, before we come to these parts, this is generally to be obserued out of her whole answer, that though she had now begun to feele such a diuine power, as had wrought some change in her mind and affections, yet she cannot vnderstand Christ, but refuseth and reasoneth against this gracious offer [Page] that he had made vnto her. That Gods grace began to haue some worke in her, it may appeare in that she being a Samaritan, and so wicked a woman also. 1. Doth not answer him scornefully and tauntingly, after this manner; if thou haue such water to bestow, why askest thou water of me to drinke? 2. She doth not vtterly reiect his speech of the water of life that he had to bestow, as ridiculous and incredible, but doubts of it only, and cannot see how it should be. 3. She calleth him Sir, which is a title of reuerence, as we shall see, 1. Pet. 3. 6. in Sarahs speaking vnto Abraham. And yet for all this, that God had begun some work of grace in her, see the maruailous blindnes and peruersnesse of nature that appeared in her: for first, though she might well perceiue by many reasons, that he could not meane materiall water; for 1. She had no need of that. 2. She saw he had no meanes to giue her that. 3. She heard him speake of himselfe, as of some rare and extraordinary person; yet she vnderstands him of materiall water. Secondly, she reasoneth and struggleth against that offer that he makes vnto her, and that work that Gods grace had begun in her.

Whence we learne: That no man by nature can do any thing to further Doct. 1. or helpe forward his owne conuersion, but he doth all that he can to hinder and withstand it. The truth of this doctrine we shall discerne in three points, all which we haue an example and experiment of in this poore woman.

1. The naturall man hath in him no desire of grace, nor the means of grace, neuer thinks of it, till God by his word make offer of it vnto him. Though he be in extreame misery, he perceiueth it not, nor once thinks of any way to come out of it, but is well perswaded of his owne estate. See the experiment of this in this poore woman: though she were a most filthy and loathsome wretch in Gods sight, not onely by nature, but by that lewd life she had led; and God in his gracious prouidence had now sent Christ vnto her, that had the water of life to bestow vpon her; and (by the absence of the Disciples) had giuen her such an opportunity to haue opened her mind vnto him, yet she makes no vse of him, neuer askes of him the water of life.

And this is the state of euery man by nature. There is none that seeketh God, Rom. 3. 11. I haue beene found of them that sought me not, and I said, behold me, behold, &c. Esa. 65. 1. Though the meanes of grace be neuer so neare him, though he haue neuer so good opportunity giuen him of God, to make vse of the meanes of grace, yet can he not do it, A price is put into his hand to get wisdome, and he hath no heart to it, as Salomon saith, Pro. 17 16. Nay, he feeles no need of grace, nor of the meanes of grace, for he is well perswaded of his owne estate, Reu. 3. 17. he saith, He is rich, and increased in riches, and hath need of nothing: see this in Paul before his conuersion, I was aliue without the law, saith he, Rom. 7. 9. Though he neither haue knowledge, nor will take pains for any, yet is he perswaded that he hath knowledge enough, Pro. 26. 16. The Sluggard is wiser in his own conceit, then seuen men that can render a reason.

2. When God by his Word doth make offer of his grace vnto him, the naturall man cannot perceiue it. Our Sauiour began to make himselfe knowne vnto this woman, and makes offer to her of the water of life, but she vnderstands him not. And this is the state of euery man by nature, 1. Cor. 2. 14. He cannot know them, because they are spiritually discerned. Euen they that haue otherwise the best capacities, are strangely sottish and blockish in conceiuing the things belonging vnto Gods kingdome, Ioh. 1. 5. The light shined in the darknesse, and the darknesse comprehended it not. Christ speakes of the eating of his flesh, and drinking of his bloud; his hearers vnderstood him (as Papists now do) of eating him corporally, Ioh. 6. 53, 60. yea, see an euident proofe of this, in such as the Lord had begun grace in. See it in Nicodemus, a master and teacher of Israel, when Christ spake to him of the necessitie of regeneration, [Page] he thought he had meant that a man must enter the second time into his mothers wombe, and be borne. And when our Sauiour had explaned himselfe, that he spake not of a corporall regeneration, but of a spirituall, he iudged his Doctrine to be most absurd and incredible, How can these things be, said he, Ioh. 3. 4. 9. See it in the Elect Disciples; when Christ had bidden them Beware of the leauen of the Pharisees and Sadduces, they vnderstood him of materiall leauen, Mat. 16. 7. Though Christ had often and plainely taught them the Doctrine of the Resurrection, Mat. 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher, and had also the benefit of priuate conference with him, yet see how farre they were from vnderstanding it, Iohn [...]0. 9. And if they were so blockish, whose eyes the Lord had begun to open, and in whom his grace had already begun to worke, how great must the blindnesse and sottishnesse of the meere naturall man needs be? So that the calling of euery one of Gods Elect may be fitly resembled by the Lords calling of young Samuel. Three times the Lord called him, and he perceiued it not, but thought it had beene onely Elies voice, 1. Samuel 3. 10. Thus did Samuel (saith the Text) before hee knew the Lord, and before the Word of the Lord was reuealed vnto him. And so may it be said of the best of vs; many a time we heard the Lord speaking vnto vs in his Word, and perceiued nothing.

3. When God by his Word and Spirit begins 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 [Page] 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. Reason.

1. The reason why he hath no desire of grace, is this, the naturall man is 1. 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 2. 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. Vse.

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 [Page] 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 against the truth.

You that haue to deale with families and flocks, wonder not at that blockishnesse, and want of capacity, memory, and care, that you find in them.

Wonder rather that there be so many that do loue and embrace the truth indeed. Certainly, they haue more cause to wonder at vs, then we at them, (as the Apostle saith they doe, They thinke it strange (saith he, 1. Pet. 4. 4.) that you run not with them to the same excesse of riot) for they do but their kind, whereas it is contrary to nature, that any of vs should desire, or loue, or obey the Gospell, which is an incredible and a great mystery, 1. Tim. 3. 16. Yea, the conuersion of a sinner is the greatest miracle that euer God wrought. This changing of our nature is as great a miracle as the changing of the nature of the Wolfe and Leopard, so as to make them lie with the lambe and kid, Esa. 11. 6. Or the making of a Camell to go through the eye of a needle, as our Sauiour speaketh, Luke 18. 25. For a man to liue in the world, and to be kept vnspotted of the world, is as great a miracle, as that the three noble Iewes should be in the fiery fornace, and not be consumed by it, Dan. 3. 27.

2. Oh pity them and pray for them, be not vncharitably affected toward them, but doe what thou canst to helpe them. Remember the compassion and helpe that God commandeth thee to yeeld to the very beast of thy brother, that is in misery, and needeth thy helpe, Exod. 23. 5. Yea doe it with meeknesse and gentlenesse, as the Apostle chargeth thee, 2. Tim. 2. 25. 26. and Titus 3. 2. 3. And seeing thou hearest, that they are euen by nature so vnable and so vnwilling also, to receiue any good this way, therefore do thou for them, as the friends of him that had the palsie did, Mar. 2. 3. 4. Seeing of themselues they cannot come to Christ, nor to the meanes of grace; vse then that credit thou hast with them, to draw them to it.

The third Vse is for our selues. 1. Be perswaded of the necessity of the ministery of the Word, which is the meanes whereby God hath ordained to 3. shew his power in the conuersion of man, Rom. 1. 16. Yea of a constant and ordinary Ministry; of a plaine Ministry; forasmuch as there remaineth in the best of vs so much blindnesse and peruersnesse of nature.

2. Comfort thy selfe euen in thy desires to the Word, and means of grace, and in thy weake obedience, if it be sincere, and praise God for it; for thou hast not this by nature, but by grace; thou hast attained to that, that very few in the world (nay in the true Church) haue attained vnto.

Lecture the seuenth, March 14. 1608. IOHN IIII. XI. XII.

IT followeth now; that we consider of those reasons that she brings as they Doct. 2. lie in order. And first in this, that she cannot belieue that which Christ said, because she saw no meanes he had to performe that which she spake of. We learne, That there is this infidelity and corruption in the nature of man, as [Page] [...] [Page] [...] [Page] not to giue any further credit to any thing the Lord hath said, then he can see likely meanes how it may be performed.

1. While God giues him meanes, he will seeme full of faith.

2. While he may haue the meanes, he is so full of faith, that he will make no reckoning of the meanes, but relie wholly vpon God, as Sathan would haue had Christ to do, Mat. 4. 6.

3. But when he can see no meanes, or no likely meanes, then let God say what he will, and protest, and sweare too, yet he cannot belieue him. We shall find this true, both in the promises that concerne this life; and in the promises that concerne a better life also. For the first, see the experience of this corruption, not in those only that we call Infidels, but in Gods own people, euen in the whole people of Israel (whom the Lord cals his son and his first borne, Exo. 4. 22.) Though they had had so many and so wonderfull demonstrations of Gods truth and power; yet still when they saw no meanes of helpe, they could neuer belieue Gods promises. Insomuch as the Lord complaines of them, Num. 14. 11. How long will this people prouoke me, how long will it be, yer they belieue me, for all the signes which I haue shewed amongst them? So Psal. 78. 40. How oft did they prouoke him in the wildernes, and grieue him in the desart? and ver. 41. Yea they returned and tempted God, and limited the holy One of Israel. Yea Moses and Aaron (the chiefe Guides and Captaines of them) though they went not so farre in infidelity and rebellion, as the multitude, yet did they also bewray this corruption. See this in Moses alone, The people among whom I am (saith he, Num. 11. 21. 22.) are six hundred thousand footmen, and thou hast said, I will giue them flesh, that they may eat a whole moneth. Shall the flocks and the heards be slaine for them to suffice them? Or shall all the fish of the sea, be gathered together for them to suffice them? See it also in Moses and Aaron both. The Lord told them, he would giue water to suffice all that people, and their cattell also out of a rocke; this they could not belieue, for (though they seemed to belieue, in yeelding so presently to the Lords commandement herein, yet) the Lord himselfe chargeth them that they did not belieue, Num. 20. 12. Another example we haue for this in Sarah; for, she hearing the promise God had made to her husband concerning a sonne, God would giue to him by her, she laughed at it, Gen. 18. 12. which was as if she should haue said, That is a iest indeed.

2. The like we shall see in the promises that concerne a better life. The chiefe cause why men haue reiected them, hath beene this; because the means God hath promised to worke them by, are most vnlikely. That by Christs death we should come to life; by his extreame shame and dishonour we should come to glory; that by the warres and combats with Sathan, and the wrath of God which he indured, we should be brought to peace and quietnes euerlasting; that by his stripes and wounds we should be healed, as the Prophet speakes, Esa. 53. 5. This seemeth vtterly incredible and impossible to the naturall man: In which respect the Apostle saith, 1. Cor. 1. 23. That the preaching of Christ crucified, was to the Iewes a stumbling block, and to the Greeks foolishnes. That the preaching of the Gospell without all shew of humane learning, (which so few esteemed of that were of any estimation for wisdome and authority in the world) the foolishnes of preaching, should be the only and ordinary means to bring men to grace; that would not downe with them; that could they neuer be perswaded of, as the Apostle sheweth vs, 1. Cor. 1. 18. 23. That such kind of Preachers (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.

[Page] This doctrine serueth; first, generally to exhort euery one of vs to take notice Use 1. 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. Remedies against our distrust in God, when means are wanting.

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, [Page] 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 2. 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 3. 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 Holy Ghost shall conuince the world of, Ioh. 29. 6. and the Apostle as the onely thing that depriues vs from entring into Gods rest, Heb. 4. 1.

The second Vse is more particular, for our direction and comfort in three cases. 2.

1. To confirme vs against the contempt and base estimation of the means of grace, It cannot be denyed, but if they be iudged of by carnall reason, they will appeare to be exceeding weake, and vnlikely to effect any such matter. How can the applying of a little water in Baptisme, helpe to wash the soule from all sinne? or the eating of a little bread, and drinking of a little wine in the Lords Supper, helpe the soule, to feed on the body and bloud of Christ? What is there in preaching, (specially this plaine kind of preaching, where little or no learning is shewed, specially in the preaching of such and such as the world knowes (by reason of their yeares and education) haue had no meanes, or very slender meanes to bring them to learning) that preaching I say, and such preaching, and the preaching of such men, should be said to be the onely meanes of saluation. Now if this conceit do at any time trouble thee, strengthen thy selfe against it by considering; First, hath God appointed these meanes, and promised to effect these things by them: (as it is plaine he hath, 1. Cor. 1. 21.) then looke not to the weakenesse of the means, but to the power of him that hath ordained them: he is able by weake meanes to worke mighty things, The foolishnesse of God (saith the Apostle, 1. Cor. 1. 25.) is wiser then men; and the weakenesse of God is stronger then men. [Page] My strength is made (that is, declared to be) perfect in weakenesse, saith the Lord, 2. Cor. 12. 9. Vse these means in faith and obedience to Gods Ordinance (not looking too much to the meanes) and thou shalt find Gods mighty power in these weake meanes, The weapons of our warfare are mighty through God, saith the Apostle, 2. Cor. 10. 4. If thou canst belieue in this power of God, and rely in thy hearing (not vpon the excellency of the meanes) but vpon the power of God, that is able to do whatsoeuer he hath ordained and decreed to doe euen by the weakest meanes, thou shalt find this weake ordinance of God, powerfull and effectuall to thine owne saluation, remember that the Apostle saith, Rom. 1. 16. It is the power of God vnto saluation. And 1. Cor. 2. 4. That though his preaching was not with the enticing words of mans wisdome (which he did purposely auoid) yet it had in it the demonstration of the spirit and of power.

2. To comfort vs in all extremities and distresses. When thou shalt be at thy wits end, and canst see no meanes of escape and deliuerance, vpon this doctrine thou maist stay thy heart and find comfort, Prou. 18. 10. The name of the Lord is a strong tower, the righteous runneth to it, and is exalted. See an example of this in Dauid when he was in great distresse, and in danger to be stoned by his owne souldiers, yet He encouraged himselfe in the Lord his God, 1. Sam. 30. 6. And Psal. 61. 2. When my heart is oppressed (saith he) bring me vnto the rocke that is higher then I. And I will tell you how you must do to find comfort in the knowledge of Gods power in such a case. 1. Consider and meditate of these promises of God, Heb. 13. 5. 6. He hath said, I will not faile thee, nor forsake thee. So that we may boldly say, The Lord is my helpe, I will not feare what man can do vnto me, Psal. 91. 4. He will couer thee vnder his wings, and thou shalt be sure vnder his feathers, his truth shall be thy shield and buckler, Psal. 84. 11. No good thing will be with-hold from them that walke vprightly, and Rom. 8. 28. We know that all things worke together for good to them that loue God. 2. Labour to know thou art one to whom these promises are made; that thou art a belieuer, and one that feareth God. For to them that are wicked, I can promise no protection nor deliuerance from any danger; but to them I say, that they haue cause to feare danger at home and abroad, by night and by day continually, Gen. 4. 14. Cain, though there were none liuing in the World, but his owne parents and sisters, yet is he afraid, that whosoeuer met him would kill him. So it is said of the wicked, Iob 18. 11. Terrours shall make him afraid on euery side, and shall driue him to his feet. Yea, Psal. 5 [...]. 5. There were they in great feare where no feare was. 3. When by due triall of thine owne heart, thou canst find, that (notwithstanding thy weaknesses) thou fearest God vnfainedly, and these promises belong vnto thee; then let not thy extremities and want of meanes trouble thee, but rest vpon God who is able to make good his promise. Consider,

1. These extremities are brought on thee for triall of thy faith, as that was vpon Abraham, Gen. 22. 1.

2. The Lord hath wayes enow to deliuer thee, Psal. 66. 20. To the Lord God belong the issues of death.

3. The Lords manner hath beene, to deferre his helpe, till the last pinch; not to helpe his people, till they are brought to the brinke of death; so dealt he with Abraham and Isaac, Gen. 22. 10. When Abraham had stretched forth his hand and tooke his knife to slay his sonne, the Lord stayed him from doing it, and not before.

3. To comfort and strengthen the poore against murmuring and impatiency in hard times. Say not, this is my charge, and these are my meanes; how is it possible these meanes should maintaine this charge? must I not needs either steale or famish both I and mine? But, first, consider and meditate [Page] [...] [Page] [...] [Page] what promises God hath made to his people in this case. The eye of the Lord (saith Dauid, Psal. 33. 18. 19.) is vpon them that feare him, vpon them that hope in his mercy; to deliuer their soule from death, and to keepe them aliue in famine. and 34. 10. They that seeke the Lord shall not want any good thing; and 37. 19. In the dayes of famine they shalbe satisfied. and 132. 15. I will abundantly blesse her prouision; I will satisfie her poore with bread. He hath said (saith the Apostle, Heb. 13. 5, 6.) I will neuer leaue thee nor forsake thee; so that we may boldly say, the Lord is my helper. He is pleased to bring thee to this want of meanes, that he might humble thee, and that he might proue thee (saith Moses vnto Gods people, Deut. 8. 16.) to do thee good at thy latter end. Secondly, labour to get assurance, that thou art one to whom these promises do belong, that thou art a belieuer; that thou fearest God: for to the wicked I can promise no sufficiency. No, I can assure them, that (though they had their houses full of gold, and neuer so great possessions) yet they may want and begge, and famish before they die. For, though the Lord in infinite bounty, do bestow those blessings on wicked men, in great abundance, Psal. 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his, because he hath no promise for it; nay, the contrary they haue cause to looke for. Thirdly, But if thou be assured that thou art one to whom these promises do belong, then, 1. Know that God doth this to humble thee, Deut. 8. 2. and labour to find out thy sinne, and to make peace with God, Lam. 3. 39. 2. Know, that God is able to helpe thee, either by inclining the hearts of the rich (hard though they be) to shew compassion on thee; yea, such as of all other thou hadst least hope to receiue reliefe from, (he can make Esau kinde to Iacob, Gen. 33. 15. and the Egyptians bountifull to Israel, Exod. 12. 36.) 3. If he giue thee no better meanes then thou hast, yet he can make them stretch out, and suffice thee. Daniel and his fellowes that did eate nothing but pulse, and dranke nothing but water, were fatter and fairer then all the children that did eate the Kings meat, Dan. 1. 12, 13. A little that the righteous man hath is better then the riches of many a wicked man, saith Dauid, Psa. 37. 16.

But, will God work miracles now?

Yes surely, rather then his promise should faile, that he hath made to his Obiect. people, Is my hand shortened, saith the Lord? Esa. 50. 2. This resolue vpon, Answ. 2. Chro. 16. 9. The eyes of the Lord run to and fro, throughout the whole earth, to shew himselfe strong in the behalfe of them, whose heart is perfect toward him. And of this also, Mark. 9. 23. All things are possible to him that belieueth. And therefore be thou confident with Iob, Chap. 13. 15. Though he slay me, yet will I trust in him; and (with the three nobles) to die rather then to helpe thy selfe by vnlawfull meanes, Dan. 3. 13.

Lecture the eight, March 21. 1608. IOHN IIII. XII.

IT remaineth now, that we proceed to the second reason she giueth against the speech of Christ, and that is set downe in this Verse; she could not vnderstand or belieue, that Christ could giue her any other water, that was better then the water of that Well, because Iacob gaue them that Well, and it was the best water he could giue; for it was the same that himselfe and his children and cattell did drinke of; and she thought it was not possible, that he could be a greater or better man then Iacob, or be able to giue a better water then he was able to giue; Art thou greater then our father Iacob? saith she.

[Page] Now; for the better vnderstanding of these words, that so we may receiue instruction and profit by them: three errours are to be obserued in this reason the woman vseth; For, 1. Iacob gaue not that Well to the Samaritans, but he gaue both it, and that part of the country where it stood, to his sonne Ioseph, as the Euangelist hath said, ver. 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur, and not by Iacob, as you shall see, 2. King. 17. 24. 2. Iacob was not their father, neither according to the flesh (for you shall read who were the ancestors of whom the Samaritans were descended, 2. King. 17. 24.) nor according to the spirit, for in this case, those onely were to be accounted the children of Iacob, that were of Iacobs religion, and walked in his steps, Psal. 24. 6. This is Iacob. Iohn 8. 39. If ye were Abrahams children, ye would do the works of Abraham. But so did not the Samaritans, for Iacob neuer worshipped any Idoll nor Image, nor would suffer any in his family to doe it, as ye shall find, Gen. 35. 2. But the Samaritans worshipped many false gods, 2. Kings 17. 29, 30. and Images, verse 41. 3. Admit Iacob had beene their father, and had giuen them that Well, yet was Christ able to giue her better water, then that which Iacob gaue to his children. And though Iacob were of great authority and credit in the Church for his faith and piety, yet was it great ignorance and infidelity in her to preferre him before, or match him with Christ; or to alleadge his authority, to the discrediting of that which Christ had said; for, the grace Iacob had, he had it from Christ, and he was but a seruant, Christ was his Lord, Heb. 3. 5, 6.

The Doctrine then that we are to learne from this reason and argument that the woman vseth against the speech of Christ, is this,

That the credit of good and holy men is oft abused by the ignorant and Doct. 3. wicked to the discredit of Gods truth. This woman alleadgeth not against Christ, the credit and authority of any of her neighbours, or of their true ancestors; but Iacob is the man whom she setteth against Christ. Yea, the more holy and vertuous that Iacob was, the stronger she takes her argument to be against Christ. I will not trouble you with many proofes. Take the example of the Iewes in Christs time, and you shall find proofe enough of this doctrine. The worthiest men that euer liued in the Church, and such as would haue counted it their happines to haue liued in that time, when God was manifested in the flesh, as our Sauiour teacheth vs, Luke 10. 34. They were euer the men, whose name and credit was set in opposition against Christ. The Iewes oft aduance the credit of Abraham and Moses and the Prophets, as if they had beene admirers of their vertues, when they saw that they might thereby discredit Christ and his Doctrine: Iohn 8. 53. Art thou greater then our father Abraham which is dead? and the Prophets are dead; whom makest thou thy selfe? and Iohn 9. 28. 29. Be thou his Disciple, we are Moses Disciples, but this man, we know not from whence he is. Was Abraham indeed, or Moses, or the Prophets on their side against Christ? or were they indeed the true children of Abraham, or of the Prophets? Nothing lesse; but if any of them had beene liuing, they would haue beene as bitter enemies to them, as they were to Christ, and this our Sauiour often telleth them of, Ye seeke to kill me (saith he, Ioh. 8. 40.) a man that hath told you the truth, which you haue heard of God; this did not Abraham. And Ioh. 5. 45. There is one that accuseth you, euen Moses in whom ye trust. And Mat. 23. 30. He taxeth them for grosse hypocrisie, because they said, that if they had been in the daies of their fathers, they would not haue been partakers with them in the bloud of the Prophets.

The reasons why they did so, and why all wicked men haue beene so apt to abuse the name and authority of the most holy and worthy seruants of Reason. God; are principally two.

[Page] 1. To gaine credit to themselues with the people. For, they know that all men 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 Use 1. 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. [...]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 c [...]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 [Page] hindered amongst vs, The strange slanders, whereby many of the seruants of God haue beene discredited, both with the Magistrate, and with the people, haue come from the Papist. The domesticall dissentions, and iarres we haue had among our selues, haue come from the Papist also.

But in nothing, hath he better resembled the Samaritan, then in this case that is here described in this Text: namely, in pretending great loue, and respect to the Saints departed; and in aduancing their credit and authority, to the discredit of the truth of God. The Samaritan pretended great reuerence to Iacob, they pretended for this Well from which they fetcht their water, that Iacob gaue it them. The Papist pretendeth, for the power and authority of their Pope (from whence in very deed, all their religion is deriued, and vpon which it is grounded) that Peter gaue it him, that Peter vsed it himselfe, and left it to the Bishops of Rome, that are his successours; and for their whole religion, they pretend that the ancient Fathers, and Doctors of the Church, deliuered it vnto them. And therefore let vs bring neuer so good euidence out of the Word of God against them, they are ready to put vs off, as the Samaritan doth here; Are you, or the founders of your religion (Luther and Caluin) greater then Saint Peter? Are you or they better or more likely to see the truth in religion, then all the Fathers who gaue vs this religion, and themselues professed it, and all such as were taught by them? We honour the Fathers (say they) you reiect and despise them. The ancient Doctors of the Church, are for vs, and against you, and your new religion.

Now for answer vnto them we say, that the very same errours, will be found in this plea of theirs, as wee haue found in the argument of this Samaritan-woman; for, 1. As Iacob gaue no such Well to the Samaritanes, so it is euident, Peter gaue no such power and authority to the Bishops of Rome, as they pretend. Marke how we proue this. 2. He had no such power, and authority himselfe, as the Pope exercises. Peter exercised no such temporall and ciuill iurisdiction, nay, he might not do it, The king of the Gentiles (saith our Sauiour vnto him and the rest of the Apostles, Luk. 22. 25, 26.) exercise lordship ouer them; and they that exercise authority vpon them, are called Benefactors, But yee shall not be so. Peter neuer tooke vpon him, nor thought hee might take vpon him, to depose Princes, that should abuse their authority against the true Church and Religion, or to absolue subiects from their Oathes of allegiance; for he taught the contrary, submit your selues to euery ordinance of man for the Lords sake, saith he, 1. Pet. 2. 13. He had no such ecclesiasticall supremacy ouer the whole Church, as the Pope exerciseth; for all the rest of the Apostles were equall to him; Paul professeth so of himselfe, in nothing am I behind the very chiefest Apostles saith he, 2. Cor. 12. 11. The same commission, the same gifts of the Holy Ghost, the same keyes of the kingdome of heauen, and power to bind and loose, was committed to them all, as was to him, to them all he said as my father hath sent mee, so send I you. And when he had said this, he breathed vpon them, and saith vnto them, receiue yee the Holy Ghost. Whosoeuer sins, &c. Ioh. 20. 21. 22. 23. He (in respect of his Ministry) is called a rocke vpon which Christ saith hee would build his Church, Matth. 16. 18. so are all the Apostles, the wall of the City (the new Ierusalem) had twelue foundations, and in them the names of the twelue Apostles of the Lambe, Reu. 21. 14. Yea, Peter was so farre from exercising any such supremacy ouer the rest of the Apostles, that writing to the ordinary Pastours and Elders of the Church, hee makes himselfe equall to them and calleth himselfe, [...], 1. Pet. 5. 1. and makes the title of [...] proper to Christ himselfe, 1. Pet. 5. 4.

2. Though Peter had had such authority, as the Pope exerciseth, and [Page] exercised it himselfe, yet followeth it not, that the Pope hath the like. For, they can neuer proue that Peter left the authority that he had to the Bishops of Rome, or that they are his successors. Marke the proofe of our second argument. 1. They can neuer proue by the Scripture, that Peter was euer at Rome. Say they haue Ecclesiasticall history to proue it; we say, that for a point of religion so fundamentall, it is necessary they should haue euident Scripture also. 2. Their Ecclesiasticall history for Peters being and continuance at Rome (viz. that he should come thither in the twenty seuenth yeare of Claudius, and tarry there twenty fiue years) is expresly contradicted by the Scriptures; For, 1. He was at Ierusalem three yeares after Pauls conuersion, Gal. 1. 18. and foureteene yeares after that, Gal. 2. 1. 2. When Paul sends salutations to the Church of Rome, he makes no mention of Peter, Rom. 16. 3. If Peter had beene at Rome, when Paul was in trouble there, Paul would neuer haue written as he did, Col. 4. 11. These onely are my work-fellowes to the Kingdome of God, which are found to my consolation, 2. Tim. 4. 16. At my first answering no man assisted me. If Peter had been then there, would not he haue beene a comfort to him, would not he haue assisted him in his troubles? 4. Though it were euident that Peter had beene at Rome, and continued there twenty fiue yeares, yet could he not be Bishop of Rome. For, 1. The office of a Bishop or Pastour, is an office distinct from the office of an Apostle, and inferiour also vnto it, Eph. 4. 11. 2. Peter was specially appointed to be the Apostle of the Circumcision, Gal. 2. 7. And the Iewes (in this time that they pretend Peter should be Bishop of Rome) were banished from Rome, Acts 18. 2.

2. The second errour in this plea is this, that they say the Doctors of the Church are their fathers, that they are for them, and against vs, as the Samaritans said, Iacob was their father. But for our selues, we may say in this point, 1. We despise not the Fathers, but reuerence them highly for their learning and piety. 2. We esteeme them good helpes for the vnderstanding of the Scriptures. 3. We study them, and alleadge them also in our writings. 4. There is scarce any matter of moment in religion, which we cannot anouch from some, or more of them.

On the other side, the Papists do not giue vnto the Fathers that honour they pretend to do: For, 1. In many points they renounce their authority. 2. They preferre Aquinas before the most, or all of them. 3. They match with the ancient Fathers, sundry bastard and counterfeit fathers. 4. They haue foisted into their writings parts of tracts, and whole treatises, that were neuer theirs. 5. They haue by thir Indices expurgatorij cunningly altered, or razed, and quite put out many of their sentences and bookes; and that with strange impudency, though they haue knowne well, that we haue many printed and written copies to controll them by. Of these Indices they haue made fiue already; as neuer satisfied with the correcting of the Fathers; Neither do they in these Indices correct, alter, or raze the prefaces, marginall notes, collections and obseruations made out of the Fathers onely (as some pretend) but the very texts of the Fathers also. All this our learned men haue made euident to the world in sundry bookes.

3. The third errour in this plea of the Papists is this, that as the Samaritan here thought, it was not possible that God should do for any, more then he did for Iacob, Christ could giue no better a water then Iacob did, Christ was not so great as Iacob: so they think none can see any thing in Religion now, which the Fathers did not see; yea, they oppose the iudgement and authority of the Fathers against Christ himselfe, and the manifest testimony of his Word. Whereas though it were granted, that there are many things in popery, that were receiued from the Fathers; and in ours, which the Fathers [Page] receiued not, yet may that which they hold, be erroneous and euill, and that which we hold, sound and good for all that; For, 1. Nothing in religion is to be receiued vpon the authority of the Fathers, vnlesse it haue warrant from the Scriptures. They are not to be admitted as Law-giuers and Authors of opinions in religion, but as Interpreters of the Scriptures, they are not Iudges of the Scriptures, but are to be examined and iudged by them. This we proue, 1. By plaine testimonie of the Scriptures, There is no Law-giuer, saith the Apostle, Iam. 4. 12. And our Sauiour forbids vs, Mat. 23. 9, 10. to acknowledge any for a father or master with such absolute dependance vpon him, but his heauenly Father and himselfe onely. 2. Themselues acknowledge the perfection of the holy Scriptures. 3. Themselues doe disclaime this absolute authority, and hold that they ought not to be further receiued, then they bring warrant for that they teach, from the holy Scriptures. 4. The Fathers themselues do differ one from another, and from themselues also. 5. They were subiect to errour, Euery man is a lyar, saith the Apostle, Rom. 3. 4. that i, he is subiect vnto errour, he may be deceiued himselfe, and he may also deceiue others. And indeed the Fathers did mistake in many things, and erred, (yea, and that very grossely) as the Papists themselues do confesse also. 6. There is no certainty euen of the most legitimate bookes of the best Fathers; for, heretiques haue gelded and corrupted them, and foisted into them their owne errours.

2. Though they were holy and learned men, yet it may well be, that the Lord hath reuealed that to his seruants now, which they saw not; for, the Lord hath oft done so, Dauid had more vnderstanding then his teachers had, Psal. 119. 99. and the Disciples of Christ saw many truths which many of the Prophets (though they were (it may be) holier men then they) did not see, Luke 10. 24. Many points of Gods truth are reuealed now, euen to babes which the Patriarchs and Prophets (though holy men, and highly in Gods fauour) saw not. It was euer vnlawfull to haue many wiues: for it was forbidden to the King himselfe, Deut. 17. 17. to multiply wiues. And the Lord in the first institution of wed lock (when, if euer, there was most vse and necessity of polygamy for the propagation of mankind) made but one woman for one man. And why so? that he might seeke a godly seed, saith the Prophet, Mal. 2. 15. Intimating that the seed and posterity that came by polygamy, could not be holy or pleasing vnto God. Yet neither Iacob, nor Dauid knew, how hainous that sinne was. Iephthah (though a rare man for faith, Heb. 11. 32. yet) vnderstood not the liberty God had giuen him by his Law, to redeeme his daughter, Leu. 27. 4. nor how lawfull it was for those that were consecrated to God (euen for the Nazarite) to marry, Iudg. 11. 35. Iosiah is praised for destroying those monuments of idolatry, that Salomon had set vp, though both Salomon himselfe after his repentance, and Asa, Iehosaphat, and Hezekiah (all good Kings) saw not the necessity of destroying them, 2. King. [...]3. 12, 13. 2. Many good reasons may be giuen, why learned Diuines in these dayes may know more, and haue better iudgement in Religion, then the Fathers had. 1. They are borne and bred in the knowledge and profession of the truth, and haue knowne from their childhood, the holy Scriptures, which are able to make them wise vnto saluation, as the Apostle speaketh of Timothy, 2. Tim. 3. 15. whereas most of the Fathers were bred and had liued long in Gentilisme and Heresie, before they came to the knowledge of the truth. 2. They enioy the benefit both of all the Fathers own labors, and of the writings of many other learned men also, which the Fathers themselues could not do. 3. They haue the helpe both of far better translations of the Scripture, then the Fathers could haue, and of the knowledge of the tongues also, which the chiefe of the Fathers are well knowne to haue been wanting in.

[Page] Thus much for the first vse of this Doctrine.

The second Vse concerneth vs all, for this Doctrine serues to admonish vs, that we take heed, we make not an Idoll of any man, how holy, or how 2. good soeuer he be; which is then done, when we oppose, and set the iudgement, or practice of any man against the Word of God, when we aduance the credit of any man, to obscure the glory of God. Foure rules I will giue you to direct you in this case. 1. Rest not so much on the iudgement, aduice, or example of the best men, but examine them by the Scriptures. Follow me as I follow Christ, saith the Apostle, 1. Cor. 11. 1. and 1. Thess. 5. 21. proue all things and hold fast that that is good. For, good men haue oft proued Sathans instruments to deceiue others, Sathan himselfe did mis-guide Dauid, 2. Sam. 7. 3. and the young Prophet was dangerously deceiued euen by the old Prophet, who was also a good man, 1. King. 13. 18. and Peter plaid Sathans part in disswading our Sauiour from suffering, Mat. 16. 22. 23. 2. Esteeme not of the excellentest man in the world, when his credit is aduanced to obscure Gods glory and truth, see how contemptibly the Apostle speaketh of the most excellent teachers in this case, 1. Cor. 3. 5, 7. Who then is Paul, and who is Apollos? neither is he that planteth any thing, neither he that watereth. 3. Count it no great signe of grace to be able to praise and speake well of some good men, if thou do it to the discredit of that goodnesse that is in another; to praise one Minister, with an intent to disgrace and derogate from the credit of thine owne Minister, or of any other. 4. Count it no iust cause of comfort to be able to loue and commend some good men, vnlesse thou be carefull to imitate their goodnesse; for this shall increase thy condemnation, rather then do thee any good.

The third vse concerneth them, whose iudgement and practice men are in 3. greatest danger to abuse. 1. Desire not, that any should giue thee, the honour that is due to God, as to make thy will, thy iudgement, or practice the rule of his conscience, oh shun this by all meanes. See two notable examples for thee to follow in this case, the one of the Apostles Barnabas and Paul, who (when the men of Lystra would haue giuen diuine honour vnto them, Act. 14. 13. 15.) did withall expressions of sorrow, and feare, and indignation, disclaime it, and put it from them. The other of the twenty foure Elders (representing the whole body of the Militant Church) of whom we read Reu. 4. 10. 11. that they fell downe before him that sate vpon the throne, and did worship him, and cast their crownes before the throne, saying, thou art worthy O Lord to receiue glory and honour. They renounced (before God) their owne glory, and ascribed all glory and honour vnto God alone. Remember this is the way to bring fearefull ruine vpon thee, when thou shalt accept of any honour (such as this is) as is due to God alone, as we may see in the fearefull and shamefull end that came vpon Herod, Acts 12. 23. Because he gaue not God the glory; but accepted of, or (at least) indured diuine honour to be giuen vnto him. 2. Let such as are of note for their knowledge and profession, take heed what example they giue: It is the Apostles charge, 1. Cor. 8. 9, 10, 11, 12. 3. Let superiours especially take heed what example they giue, for their inferiours will be ready to do as they do, though it be to the manifest perill of their owne soules.

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THE NINTH LECTVRE, ON MARCH XXVIII. MDCIX.

IOH. IIII. XIII, XIIII.

Iesus answered, and said vnto her, whosoeuer drinketh of this water, shall thirst againe.

But whosoeuer drinketh of the water that I shall giue him, shall neuer thirst: but the water that I shall giue him, shall be in him a Well of water springing vp into euerlasting life.

WE haue heard in the two former verses, that this poore woman of Samaria could neither vnderstand, nor belieue that which Christ had said vnto her, but reasoned and disputed against it, yet doth not our Sauiour giue her ouer for this her blockishnesse and infidelitie; but as he that came to seeke that that was lost, still continueth to labour with her, to bring her to an admiration and desire of grace; which (taking the present occasion from the Well, where he now sate, and the water which this woman came to fetch) he calleth the water of life. Now whereas she had falsly boasted, that Iacob was their father, and gaue them that Well, and had asked him, whether he were greater then Iacob: he neither denyeth that which she had falsly affirmed, nor is he offended with her for so odious a comparison; neither doth he in plaine termes affirme himselfe to be greater then Iacob, (because she was not yet fit to heare that, that might haue bred in her some suspition of vaine-glory in him, and made her vnwilling to haue any further speech with him) but he proueth the water that he had to giue (viz. the grace of his holy spirit) to be farre more excellent then the water of that Well, or then any water Iacob had to giue, by an argument taken from a farre more excellent effect that this water had, aboue any other water in the world besides. As if he should haue said, whereas one principall vse that the water of this Well in these hot countries serueth for, is to quench the thirst, (Iacob himselfe, and his children, &c. did drinke of it) the water that I haue to giue is farre more excellent for this vse; for this water will not so quench the thirst, but a man that hath drunke of it, shall within a while be as thirsty againe as if he had neuer drunke, because the moisture and coolenesse thereof will be by the heat that is in him consumed and dried vp: [Page] [...] [Page] [...] [Page] but he that hath once drunke of the water that I haue to giue, shall be so satisfied with it, as he shall neuer thirst againe, because the coole moisture that it yeeldeth, can neuer be by any heat dried vp; but shall be in him as a fountaine that will neuer leaue springing, till it haue brought him to euerlasting life. So that in these words there be three principall points that offer themselues to our consideration.

1. That as the body, so the soule of euery man is subiect to a kinde of thirst.

2. That no wordly thing can perfectly and fully quench this thirst, that the soule of man is subiect vnto.

3. That the spirit of grace, which our Sauiour calleth here, the water of life, is able fully and perfectly to quench the thirst that the soule of man is subiect vnto.

Of these three points we will consider in that order that I haue propounded them in.

And first from this, that our Sauiour makes this a principall vse that the water of life, the Spirit of God serueth vnto, to quench the thirst, we learne, That as the body of man, through the heat that is in it (partly naturall, partly accidentall) is subiect vnto thirst, which if it be extreme, is one of the most Doct. 1. painfull and intolerable passions, that it endureth in this life; so is the soule of euery man, through the heat that it feeleth when it shall apprehend the anger of God due to him for sinne, subiect vnto thirst, that is, to such a desire of comfort against Gods wrath, as is neuer a whit lesse, but much more painfull then the thirst of the body is. For the thirst that the body is subiect vnto, how intolerable it is when it groweth to extremity (though I need alledge no proofe but common experience, which hath found it to be more violent and intolerable then hunger is) we may see it in two examples; The one of Sampson, who though he were so strong and valiant, that he could alone with the iaw of an asse, slay a thousand Philistims, Iudg. 15. 15. yet could he not vanquish nor endure this passion, but was afraid he should haue died of thirst, and cryeth earnestly to God for helpe against it, Iudg. 15. 18. And our blessed Sauiour, that was neuer heard to complaine of any other bodily torment that he did endure, He gaue his backe to the s [...]iters (as the Prophet speaketh, Esa. 50. 6.) and his cheekes to them that plucked off the haire; he hid not his face from shame and spitting. He was oppressed, and he was afflicted (Esa. 53. 7.) yet he opened not his mouth; he was brought as a lambe to the slaughter; and as a sheepe before her shearers is dumbe, so he opened not his mouth. Yet feeling the extremity of this passion immediately before his giuing vp the ghost, he cryed out (and that with a lowd voice, as may appeare by comparing, Mat. 27. 48. with Iohn 19. 28.) I am a thirst.

And that the soule (euen the soule of euery man first or last) shall be subiect vnto thirst, that is, to such a desire of comfort against Gods wrath, as is painfull and intolerable, is most euident. See the proofe of it in three conditions and estates of men. 1. All Gods Elect, those poore and brokenhearted. ones, that Christ was sent to be a Sauiour vnto, are said to haue had this thirst in them, before they could haue any benefit by him: Dauids soule panted after God, as the chased Hart doth after the water brooks, (Psal. 42. 1, [...].) his soule thirsted for God. And euery one that thirsteth (and none but he) is inuited (Esa. 55 1.) to partake of all the comforts of the Gospell. And he only hath a promise to be satisfied with righteousnes (to be comfortably assured of his righteousnes before God, which consisteth in the pardon of his sins, & the imputation of Christs righteousnes vnto him) that doth hunger and thirst after it, Mat. 5. 6 2. Such of the wicked as haue bin most prophane & desperat deriders, and contemners of al piety and religion, haue ost (euen in this life) had such a sore and [Page] intolerable thirst vpon them, that had they had all the kingdomes of the world, they would haue giuen them for a little comfort against the sense of the wrath of God. See the proofe of this, Amos 8. 11. The Lord speakes of wicked men that shall wander from sea to sea, and from the North to the East, and shall run to and froto seeke some comfort out of the Word of the Lord, and shall not find it. In that day (saith he) shall the faire virgins and the young men (who for the most part sinne with a high hand in open contempt of piety) perish for thirst. Euen such as haue most hardned their hearts against Gods feare; the Lord is able to bring to this thirst. The mouth of the Lord hath spoken this, and his hand hath fulfilled it vpon many a one.

3. Such of the wicked as neuer feele any thirst in this life, but liue and die like senslesse beasts (as many thousands doubtlesse doe) shall be sure to feele it in so much the greater extremity in the life to come. See the proofe of this in Luke 16. 24. The rich man whose life was full of pleasure, and who was all that while neuer troubled with this thirst, in hell was so tormented with it, that he cryed for Lazarus (the man against whom he had shewed most cruelty) To dip the tip of his finger in water, and coole his tongue.

The reason of this (if we will enquire into it) we shall find to be this, that as the extremity of bodily thirst groweth from some distemper of heat; so is Reason. it also with this thirst of the soule. 1. The sense of sinne, and of Gods anger, hath a burning and scorching heat in it. The Lord in respect of his iust anger against sinne, is called a consuming fire, Heb. 12. 29. and the sting of conscience which is wrought by the sense of sinne, is compared to the sting of the fiery serpents, Ioh. 3. 14, 15. which made Iob, Chap. 30. 30. say his bones were burnt with heat.

2. There is no man, but at one time or other (here or in the life to come) shall be brought to the sense of sinne, and of Gods anger prouoked by his sin. The most sleepy, blind, and senslesse conscience shall be one day awakened; for so we read, Eccl. 12. 14. God shall bring euery worke into iudgement, with euery secret thing, whether it be good or euill, and Psal. 50. 21. I will reproue thee, and set them in order before thee. Ier. 2. 19. Thine owne wickednesse shall correct thee, know therfore and behold that it is an euill thing and bitter, that thou hast forsaken the Lord thy God.

This Doctrine serueth to warne euery man to prouide against this thirst. Consider, thou must one day feele either the thirst of Gods Elect, or that of Use. the Reprobate. Be not so foolish, as to think thou shalt neuer feele any such heat in thy selfe; but be assured thou must one day feele what it is to haue offended God. It hath been a prouerb that men vse to put other mens faults in that part of the wallet that is before them, and haue them euer in their eye, but their owne in that part of the wallet that hangs behind them; but be not deceiued, be thou assured, God will turne the wallet one day; thy old sins, the sins thou hast forgotten (if thou haue not repented of them) shall be brought into thy remembrance againe; the sinnes thou foundest most pleasure in, thou shalt feele the bitternesse of one day, either here, or in the life to come: It was thus with Gods deare seruant Iob, Iob 13. 26. Thou writest bitter things against me, and makest me to possesse the iniquities of my youth. Then thou shalt feele a thirst in thy soule; and by how much the more thou hast despised piety and religion, the more vehement shall thy thirst be in that day. Prouide for this thirst, I aduise thee; choose rather to haue Dauids thirst in this life, then Diues thirst in the life to come; yea choose rather to bring thy sins into thy remembrance thy owne selfe, then that the Lord should do it, for, Heb. 10 31. It is a fearefull thing to fall into the hands of the liuing God. But alas, most men instead of prouiding for the quenching of this thirst, doe by desperate continuing and increasing in sin, laborall they can to add fewell to this fire, and [Page] increase this thirst, as drunkards vse (it is the comparison the Holy Ghost vseth, Deut. 29. 19.) by all meanes they can to prouoke thirst, that they may drinke the more. But know assuredly, that proportionable to the number and hainousnesse of they sinnes will thy heat and thirst be; and to these men I may say as Esa. 50. 11. Behold all ye that kindle a fire, that compasse your selues about with sparkes, walke yee in the light of your fire, and in the sparkes that yee haue kindled; this shall ye haue of my hand, ye shall lie downe in sorrow. Say not, this is a hard doctrine, and tends to terrour; mislike it not for that; oh that the Lord would so follow it, and so presse it vpon our consciences, that it might worke feare in you. Nothing is more wholsome and profitable for vs in this secure age, then this feare, Prou. 28. 14. Happy is the man that feareth alwayes. It was profitable for Paul to be acquainted with the terrours of the Lord, 2. Cor. 5. 11. And if Paul had need of them, much more haue we. This is the meane to keepe thee from those euerlasting feares, Hab. 3. 16. I trembled in my selfe, that I might rest in the day of trouble.

And thus much for the first part of this Text. The second point to be obserued in it, is the Antithesis that our Sauiour makes betweene the water of Iacobs Well, and the water of life: and this opposition holds true, not betweene the water of Iacobs Well onely, but betweene all other things and the water of life, for he makes it the peculiar and proper effect of the water of life to quench this thirst. From whence we learne; That no worldly thing Doct. 2. can perfectly and fully quench the thirst of the soule. I cannot deny but there be many wicked men, who neuer tasted of other then worldly comforts, that may seeme to haue as much peace and quietnesse in their conscience, as any man in the world hath, Iob 21. 9. Their houses are peaceable and without feare. Psal. 73. 5. They are not in trouble as other men are. Luke 11. 21. When the strong man keepes possession of the house, all things are in peace. Yea, such as haue had this thirst, may seeme to haue quenched it well, euen by worldly meanes. Neither do I deny, but that there be many worldly things, that for a time will seeme to slake this thirst, and quiet the heart that is troubled with the sense of sinne, 1. Sam. 16. 23. When Dauid played on the harpe, Saul was refreshed and eased. And our owne experience may tell vs of some that haue had much trouble of mind for sinne, and this vehement thirst, that yet now, by giuing ouer their precise course, and giuing themselues to worldly mirth, are as quiet in their minds as any man liuing. Yet can no worldly thing soundly quench the thirst of the soule, nor satisfie the heart that desires comfort against the sting of conscience and sense of Gods wrath. And to such as make such reckoning of worldly helpes in this case, I may say as Esa. 55. 2. Why doe you labour for that which satisfieth not? For as the promise is made onely to the godly, Psal. 8 [...]. 8. He will speake peace to his people and to his Saints. So of euery wicked man it is said, Esa. 57. 21. There is no peace to the wicked; yea of euery naturall man, Rom. 3. 17. The way of peace they haue not knowne. What shall we say then to the peace of wicked men? Surely either it groweth from senslesnesse, they neuer yet knew what sinne is; they neuer felt the heat of the sting of conscience, and sense of Gods anger; and then how can it be said, their thirst is quenched that neuer felt any thirst? Their case is described, Esa. 29. 8. A man dreameth, and loe he is drinking, but when he awakeneth, behold he is faint, and his soule longeth. 2. Or else, if euer they had this heat, and felt this thirst, the peace and ioy they seeme to haue, is in the face onely, and not in the heart, 2. Cor. 5. 12. Do you not thinke that many a man that maketh shew of great iollity and mirth, hath his inward stingings and gripes of conscience. 3. Or if euer they had this thirst, and haue now quenched it with worldly comforts, they shall surely thirst againe, and that in a more vehement and intolerable manner then euer they did before. See this [Page] iudgement threatned against them, that make vp the breach that God hath made in their conscience with vntempered morter. Ezech. 13. 13. Therefore thus saith the Lord God, I will euen rent it (the wall that was thus daubed with vntempered morter) with a stormy winde in my fury; and there shall be an ouerflowing shoure in mine anger, and great hailestones in my fury to consume it.

The Reasons of this Doctrine are these. Reason. 1.

1. If there were neuer so good su [...]iciency in worldly comforts, yet cannot a man be sure to haue them, when he shall stand most in need of them, for the satisfying of the thirst of his soule, for the Lord deales oft with men in this case as he dealt with Iacob, Gen. 32. 24. he wrestleth with them, and smites them in the night, and when they are alone; when neither their companions, nor other meanes of worldly comfort are at hand.

2. Say a man enioy them in great abundance, yet in that case, a man shall not be able to relish them, or feele any comfort in them. See an experiment of 2. this, when God had awakened the conscience of Belshazzar, and summoned him to iudgment, and therby smitten his heart with deadly terrors, Dan. 5. 5. 6. neither the vine, nor any of the exquisite dainties, nor all the pleasant compahe had at his great feast, could yeeld him any comfort, hee could relish no sweetnesse in them, yea by how much the more, a man hath delighted in them, in former times by so much the more, he is wont to distaste, refuse, and ab horre them in this case. The soule in that case is apt t [...] refuse these comforts, and to loath them, Psal. 77. 2. That which the Prophet saith of gold and siluer, Ezek. 7. 19. that in the day of extreame anguish men can take no comfort in them, but shall be willing to cast them into the streete, and put them out of their sight; the same may likewise be said of all worldly comforts. Merry talke and musicke at that time, will be but as the casting of vineger vpon nitre, as Salomon speaketh, Pro. 25. 20. So that a man may fitly compare all these comforts, to that broken staffe or reed, mentioned, 2 Reg. 18. 21. Vpon which if a man leane, it will goe into his hand and pierce it.

3. Say a man in this case enioyed all worldly comforts, and did also esteeme as much of them then as euer he did; yet is it not possible they should be sufficient, to quench the thirst, that is caused by the sense of Gods anger; for God only is able to cure the wounds that he hath made, hee maketh sore and bindeth vp (saith Eliphaz, Iob 5. 18.) he woundeth, and his hands make whole. So that, that which is said of riches, Pro. 11. 4. may be said of all other worldly comforts, They auaile not in the day of Gods wrath.

The vse of this doctrine, is not to worke despaire, or dismay any whose hearts desire is to please God; for to their comfort I may say as Ezra 10. 2. Vse. There is hope in Israel concerning this, Zach. 13. 1. There is a fountaine opened to the house of Dauid, and to the inhabitants of Ierusalem for sin and for vncleannes. But to exhort euery man 1. To make lesse account of all worldly comforts, and to esteeme better of the water of life. I denie not, but we may take comfort in these things, 1 Tim. 6. 17. they are giuen to vs in abundance to enioy. But wee must take heed of trusting in them, or making them our onely comfort. Consider what the Apostle writes, 1 Cor. 7. 29. 31. They that haue wiues should be as though they had none; and they that reioyce as though they reioyced not; and they that bay as though they possessed not; and they that vse this world as not ouer-using it; for the fashion of this world passeth away. We should vse also the comforts of this life with so indifferent a minde, that they be no clogs vnto vs, to hinder vs in the way vnto a better life. Oh the misery of them that haue no comfort, but in their wealth, or in their company, or in their pleasures. To them we may say as Psal. 4. How long will ye loue vanity, and follow after leasing? Ionah 2. 8. They that obserue these lying vanities forsake their owne mercy.

[Page] 2. To get (without delay) assurance to our soules of our interest in Christ (from whom onely this water of life which quencheth the thirst of the soule, is to be had) according to the counsell of the Psalmist, Psal. 2. 12. Kisse the Sonne least he be angry, and ye perish from the way, when his wrath is kindled but a little, blessed are they that put their trust in him.

Lecture the tenth, Aprill 4. 1609. IOHN IIII. XIIII.

IT followeth that we proceed to the third point, which I told you was to be obserued in this and the former verse, namely, That the Spirit of grace, which our Sauiour here calleth the water of life, is able fully and perfectly to quench this thirst that the soule of man is subiect to; for our Sauiour here saith, that whosoeuer drinketh of the water that he would giue him, should neuer thirst: and giueth a reason why he can neuer be a thirst againe. The water that I shall giue him, shall be in him a Well of water, springing vp into euerlasting life.

Now (that we may build vpon a sure foundation) we must call to mind that which I told you (in the handling of the 10. Verse) that by this water of life, is meant the Spirit of God. This was then proued euidently by two places, Esa. 44. 3. I will powre water vpon the thirsty, and flouds vpon the drie ground, I will powre my spirit vpon thy seed, and my blessing vpon thy buds, and Ioh. 7. 38. He that belieueth in me, out of his belly shall flow riuers of water of life. Verse 39. This spake he of the spirit, which they that belieued in him, should receiue. So that when our Sauiour saith here, whosoeuer drinketh of the water that I shall giue him, shall neuer thirst, it is, as if he should haue said thus in plainer termes, Whosoeuer shall receiue the Spirit of regeneration which I shall giue him, and which none can receiue, but by me, and through my merits, shall neuer be more a thirst; that is, he shall not onely obtaine sound and perfect peace in his conscience against the apprehension of Gods wrath due to his sinnes; but this peace and comfort of his conscience shall neuer die nor decay in him, he shall neuer fall into a deadly thirst againe; nor into that painefull and intolerable desire of comfort against Gods wrath, that he was subiect to before? For, that seed of God, and Spirit of regeneration which he hath receiued of me, can neuer be dried vp or wasted, but will still in all temptations and afflictions, yeeld him comfort and satisfaction, and peace of conscience, and neuer leaue him, till it haue brought him vnto eternall life.

The words then containe in them a commendation of the water of life, the spirit of grace and regeneration. 1. From the efficacy and sufficiency of it; it is able to quench the thirst of the soule. 2. From the durablenesse and perpetuity of it; where once it is receiued, it will neuer be wasted or dried vp.

First then from this, that our Sauiour saith, that he that drinketh of the water that he shall giue him, yea whosoeuer (how thirsty soeuer his soule were before) drinks of the water he shall giue him, shall neuer be more a thirst; we learne,

That the Spirit of grace and regeneration, wheresoeuer it is receiued, Doct. 3. quencheth the thirst of the soule, satisfieth and quieteth the conscience, against the sense of Gods wrath.

Before I confirme this Doctrine, I will cleare it and make it plaine by answering two obiections that may be made against it.

[Page] Such as haue the Spirit of God, doe yet still thirst after grace, and haue Obiect. 1. an incredible desire to increase it, as both the Scripture, and daily experience doth prooue: yea there was neuer any that truely tasted of the sweetnesse of Gods Word and grace, but they will still long after it, and thinke they can neuer haue enough of it, in this life, 1 Pet. 2. 2. As new borne babes they desire the sincere milke of the Word, that they may grow thereby. See an experiment of this in Dauid his affection to the Word, and desire to learne it, was euery whit as vehement, as if he had scarce learned the first Principles of it, Psal. 119. 12. 19. 33, 34. and verse 10. My soule breaketh for the longing it hath to thy iudgements, at all times. How is it then said heere that they that haue drunk of this water, shall neuer thirst againe?

I answer. The thirst, which our Sauiour saith, he shall neuer feele againe, that drinketh of the water of life, is extreame and painefull, hurtfull, and Answ. such as causeth death; as the thirst of the body will, if it be extreame; but the thirst of the godly, is wholesome, and a sure signe of a sound and healthfull soule, as in the body, it is a signe of health, when one hath an appetite to his meate and drinke. And Physitions obserue it for a signe, that their Physicke hath wrought well, and that the body is sufficiently purged, when the patient groweth thirsty. 2. It is not extreame and painefull, but they finde a swetnesse and pleasure and satisfaction in it: So Dauid that Psal. 63. 1. professed his longing after the publike worship of God, doth yet, ver. 3. 4. acknowledge that he was not without great satisfaction euen in the want of those publike ordinances of God. Because thy louing kindnesse is better then life (saith he) my lips shall praise thee. Thus will I blesse thee while I liue; I will lift vp my hands in thy name.

Secondly, it may be obiected, that many of the godly, are subiect, euen to that kind of thirst, that is painefull; are troubled and disquieted, in their Obiect. 2. mind and conscience, with the sense of Gods indignation. The Prophet complaineth of this, Psal. 88. 7. Thine indignation lyeth vpon me, and thou hast vexed mee with all thy waies. How is it then true that our Sauiour saith here, Whosoeuer drinketh of the water, that I shall giue him, shall neuer thirst.

I answer, that their thirst, is not deadly, nor extreame, though in their own sense it seemes so to be; but euen as it is with the wicked, that they thinke Answ. their state better then indeed it is, Esa, 29. 8. As the thirsty man that dreameth he is drinking, and when he awaketh behold his soule is faint for thirst. So in the time of tentation, the godly (as one in a dreame) thinketh himselfe much drier, then indeed he is. For the Spirit of God and that grace that is in him, sustaineth him, so as he fainteth not, nor perisheth in this thirst. When he knoweth not what to pray, the Spirit helpeth him, Rom. 8. 26. Euen then when he seemeth so tormented with the sense of Gods wrath, he is assured of Gods fauour, though he feele it not. See a plaine proofe of this in Dauid, Psal. 22. 1. Though to his sense God had forsaken him, yet he had the spirit of prayer euen then, euen the spirit of adoption, that made him able to pray and euen to cry, My God, my God.

So that now you see the meaning of the doctrine, that euery one that hath the Spirit of God, can neuer haue in his soule that thirst that is painefull and extreame, that is hurtfull and deadly, but the grace of regeneration wheresoeuer it is, satisfieth and quieteth the conscience, worketh in it that peace of God which passeth all vnderstanding, Phil. 4. 7. and that ioy which is glorious and vnspeakeable, 1 Pet. 1. 8.

So that though the reward and comfort, that accompanieth godlinesse in this life, be nothing in comparison of that, that is prepared for it in heauen, when it shall be said vnto vs, Mat. 25. 23. Enter into thy masters ioy, for 1 Cor. 2. 9. Eye hath not seene, nor eare heard, neither hath entred into the heart of man, the [Page] things which God hath prepared for them that loue him. There onely, we shall be perfectly freed from all thirst, then shall wee neither hunger nor thirst any more, Apoc. 7. 16. then shall we be satisfied with the likenesse of God, Psal 17. 15. yet euen in this life, it yeeldeth marueilous comfort, and peace to the conscience. See the proofe of it in three points.

1. There is not any one duty of piety that is performed with a good heart, but it vseth to yeeld presently, a sweet satisfaction and contentment to the conscience, that maketh it say, I am glad I haue done this. Our Sauiour saith after, verse 34. that it was his meat to do the will of God, 1 Chron. 29. 9. The people reioyced, when they offered willingly, for they offered with a perfect heart. This we shall finde in our prayers, euen in those we haue powred out in greatest bitternesse of soule. See the comfort Dauid found in that prayer which he began in great heauinesse of spirit, Psal. 6. 8. Depart from me (saith he) all yee workers of iniquity, for the Lord hath heard the voice of my weeping; the Lord hath heard my supplication, the Lord will receiue my prayer.

2. True godlinesse and vprightnesse of heart doth not onely yeeld comfort for the present, but it maketh the heart truely ioyfull and comfortable at all times; that though most men iudge, that the life of a Christian is the most tedious and vncomfortable life in the world; the entring into this profession, is a bidding adue to all mirth and ioy; yet as our Sauiour said to his Disciples here, verse 32. so may a Christian say to these, I haue ioy that you know not of, Pro. 14. 10. No stranger can meddle with, or skill of our ioy. The man that truely feares God, hath that ioy that he would not giue a dragm of it for a pound of thy ioy, as you may see in that speech of Dauid, Psal. 4. 7. thou hast put gladnesse in my heart, (saith he) more then (they haue, then worldlings haue) in their time that their corne and their wine increased. It is true that the godly haue their dumpes sometimes, and fits of heauinesse; but 1. Though they doe not for the present ioy, yet they shall be sure to finde comfort in the end, Psal. 97. 11. Light is sowen for the righteous, and gladnesse for the vpright in heart. 2. When they bethinke themselues well, of their owne estate, and by due tryall of themselues, finde that they haue in themselues this Well of water that Christ here speakes of; that the seed of God abideth in them; then doe they checke themselues for being so vncomfortable, as Dauid doth, Psal. 42. 11. and finde they haue iust cause not to be sad, but to reioyce, and to be of good cheare. That whereas wicked men, the lesse they looke into their owne hearts, and thinke of their estate, the merrier they are; it is quite contrary with the godly man, Gal. 6. 4. Let euery man proue his owne worke, and then he shall haue reioycing in himselfe alone, and not in another.

Thus I haue made this second point plaine vnto you, let vs now prooue and confirme it in a word or two. The Spirit of God is called, Psal. 45. 7. the oyle of gladnesse; because it makes a man to looke cheerefully; therefore also it is said, Pro. 29. 6. In the transgression of an euill man, there is a snare, but the righteous doth sing and reioyce. See an experiment of this in Paul, 2 Cor. 1. 12. Our reioycing is this, the testimonie of our conscience, that in simplicity and godly purenesse, and not in fleshly wisedome, but by the grace of God, we haue had our conuersation in the world, yea he saith, 1 Cor 9. 15. Hee would rather die, then loose this reioycing, that he found in the testimony of a good conscience.

The third and last point, wherein the truth of this doctrine appeareth, is this, that euen in the euill day, when all other comforts will faile a man; [...]. when most tokens of Gods anger shall be vpon a man, and Sathan shall be busiest with him, and his owne weake heart, shall bee most subiect to feare, and to that thirst we heard of the last day; euen in that day, this water of life, an vpright heart, and a godly life, will yeeld vnspeakeable boldnesse and security, peace, and comfort, to the conscience of a man. And [Page] well fare that comfort that will sticke by a man, and shew it selfe most; when a man shall haue most neede of it. Salomon commendeth a true friend by this note, a friend loueth at all times saith hee, Prouerbs 17. 17. It is much to the commendation of good workes that that Daniel said to Nebuchadnezzar when hee would direct him how to escape that temporall iudgement, and fearefull plague, that God had threatned; hee telleth him, this was the way, Daniel 4. 24. Breake off thy sinnes by righteousnesse, and thine iniquities by shewing mercy to the poore, if it may bee a lengthening of thy tranquillitie. Good workes will preuent and keepe off Gods iudgements: But good workes will doe much more then so; they will free the conscience from feare in the euill day, they will worke peace and comfort in the heart, in the day of anguish and tentation, Psalme 112. 4. Vnto the vpright there ariseth light in darkenesse, Prouerbs 28. 1. The wicked flee when no man pursueth, but the righteous is bold as a Lyon. Such a one is like a house built vpon a rocke, no winds, nor flouds can hurt him, Matthew 7. 24, 25. Therefore Paul speaking of the spirituall armour, whereby wee may bee made able to stand in the euill day, nameth righteousnesse for the brestplate, Ephesians 6. 14. See the experiment of this in Iob 6. 10. Yet this comfort I haue (though I burne with sorrow and hee spareth mee not) that I haue not denyed the words of the holy one. And that maketh the Apostle say, Iames 2. 13. Mercy reioyceth against iudgement.

The Reason why the water of life, hath such vertue to quench Reason. the thirst of the soule; Is, for that the spirit applyeth the merits of Christ, vnto the conscience. A godly life assureth vs, that Christ and his merits belong vnto vs indeed. For (to speake properly) Christ onely is the refuge against this tempest, and shadow against this heate, as he is called, Esay 25. 4. and his blood is that drinke that quencheth this thirst, and satisfieth the soule. Iohn 6. 55. My Flesh is meat indeed, and my blood is drinke indeed, and verse 35. Hee that commeth to mee shall not hunger, and hee that beleeueth in mee shall not thirst. It is not our owne righteousnesse that can shade vs from the heate of Gods wrath, but the righteousnesse of Christ onely. Therefore Paul desired that he might bee found in him, not hauing his owne righteousnesse, Phil. 3. 9. and Nehemiah 13. 22. Spare mee according to the greatnesse of thy mercy. But forasmuch as Christs righteousnesse is without vs, the spirit is that that applyeth it to vs, and vniteth vs to him; and a godly life is that that assureth vs, that our faith is a true and liuing, not a false and dead faith, 1. Iohn 3. 7. Hee that doth righteousnesse, is righteous, euen as hee is righteous. Therefore this also is said to quench the thirst. In which respect good workes are also called a foundation. 1. Tim. 6. 19.

The Vse of this Doctrine is; First, for the satisfying of all men Vse 1. [Page] in the question betweene vs and the Papists touching good workes, and for the conuincing them of slander; you heare what we grant. 1. That good workes, are marueilously profitable, godlinesse is profitable vnto all things, saith the Apostle, 1. Timothie 4. 8. 2. That they are also so necessary, that no man can be saued without them. Onely we deny; first, that they can iustifie vs before God: secondly, that they can merit heauen, or a farre meaner reward then heauen is, at Gods hands.

2. To admonish all men to seeke grace and the feare of God. 1. All men desire ioy, and esteeme it the onely felicitie; they abhorre 2. sadnesse and sorrow as the diuell; but be not deceiued, doe what thou canst, hunt after these delights as greedily as thou canst, yet will God make thee one day know and feele what thou hast done, for all these things God will bring thee vnto iudgement, Ecceles. 11. 9. and then shall thy heart be made sad, Luke 6. 25. Woe bee to you that laugh now, for you shall mourne and weepe. 2. Oh seeke for sound and true ioy, such as may make thy heart glad and comfortable, when thou shalt haue most need of comfort. Thou must come to be one day in that case that Hezekiah was in, labour that thou mayst haue that comfort, that he then had, when the message was brought him from God that he must die and not liue, and he by examination of his owne heart, and feruent prayer, sought to prepare himselfe for death, this was that that he found comfort in, in that case, remember now O Lord I beseech thee (saith he, Esay 38. 3.) how I haue walked before thee in truth and with a perfect heart, and haue done that which is good in thy sight. The vprightnesse of his heart and constant care he had to please God in all his waies yeelded him comfort in that estate. If thy conscience shall say in that day, as Psal. 90. 9. All our daies are passed away in thy wrath. If thou neuer hadst in thy life any good euidence of Gods speciall fauour: Oh, how great will thy misery then be? 3. Flatter not thy selfe with this conceit, that Christ died for thee, and thou beleeuest in Christ; for if thou haue not the Spirit of Christ, thou art none of his, Rom. 8. 9.

3. To encourage such as begin inwardly and vnfainedly to affect good things; let not the scornes of others, nor the difficulties 3. thou findest in a good course discourage thee; for thou shalt finde the sweetnesse of it one day. That which Salomon saith of one, may bee said of all good duties. Thou shalt finde it after many daies, Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Bee yee stedfast, vnmooueable, alwaies abounding in the worke of the Lord, for as much as you know, that your labour is not in vaine in the Lord.

4. To reprooue such Christians, as yeeld too much to the dumpishnesse and heauinesse of their owne hearts. I doe not 4. wish men that feare God to giue too much liberty to themselues, in hunting after carnall ioy, or the meanes thereof; after recreations, and keeping company with prophane men. Of such [Page] mirth, we may say as Eccl. 2. 2. I said of laughter, it is mad, and of mirth what doth it?

I know the best Christians haue oft-times iust cause to be sad, 1. In respect of their owne sinnes. 2. In respect of the state of the Church of God, If I doe not remember Ierusalem, let my tongue cleane to the roofe of my mouth; if I preferre not Ierusalem aboue my chiefe ioy saith the Prophet, Psal. 137. 6. But if such, as are indeed in the state of grace, and continue not in any one sinne wittingly, which they haue not repented of, doe not stirre vp themselues to bee ioyfull and comfortable, they are in a great fault. The Lord would haue such to be cheerefull, Reioyce euermore saith the Apostle, 1. Thess. 5. 16. and Philippians 4. 4. reioyce in the Lord alwaies, and againe I say reioyce. The Lord would haue such to be merry at worke and merry at meat, Deut. 12. 18. Thou shalt reioyce before the Lord thy God, in all that thou puttest thine hand vnto. And if they be not cheerefull, they offend much.

For first, they sinne against God, who delighteth most in the seruice that is done to him with cheerefulnesse, and with a glad heart. God loues as well a cheerefull worshipper as a cheerefull giuer, 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice, because she could not be cheerefull, 1. Sam. 1. 7. Marke what account God makes of this, Deut. 28. 47. Because thou seruedst not the Lord thy God with ioyfulnesse, and with gladnsse of heart for the abundance of all things; therefore shalt thou serue thine enemies in hunger and in thirst, &c.

2. They sinne against themselues, both against their bodies, in making them more vnseruiceable to their soules in any good duty, Prou. 17. 22. A merry heart doth good, like a medicine: but a broken spirit dryeth vp the bones. And against their soules in making them lesse able to resist Sathans tentations, Neh. 8. 10. The ioy of the Lord is your stre [...]h.

3. Against men, in causing them to thinke very hardly of Religion, as of that, that will depriue a man of all the comfort of his life, and cast him into continuall melancholy, and doubts, and sadnesse of heart.

Lecture the eleuenth. Aprill 11. 1609.

WE haue heard the last day, that this verse containes in it, a commendation of the water of life (the Spirit of regeneration) from two arguments, viz. first from the efficacie and sufficiency of it, it is able to quench the thirst of the soule, and fully to satisfie and quiet it; secondly, from the durablenesse and perpetuity of it. The first of these we finished the last day; Now it remaines that wee come to the second. From [Page] this then that our Sauiour saith here, 1. Whosoeuer shall drinke of the water that he shall giue him, shall neuer be more a thirst. 2. That the water that he shall giue shall be in him that hath once receiued it, a Well of water springing vp to euerlasting life.

We learne: That hee that hath once truely receiued the Spirit of grace, can neuer lose it. Before I confirme this Doctrine Doct. 4. to you, I will first cleere the meaning of it vnto you. For it may seeme an absurd and incredible Doctrine, contrary to reason, contrary to sense and experience, to say, that a man that is once regenerated, and hath receiued grace, can neuer lose it. I will shew you therefore how farre forth we grant, that a man may lose the good things he hath had.

1. There be certaine gifts of the spirit that may be lost, viz. outward 1. gifts, whereby men are fitted to the outward duties of their calling. The Spirit of the Lord departed from Saul. 1. Sam. 16. 14. But what was that Spirit of the Lord? The spirit of prophesie, 1. Sam. 10. 10. and the spirit of gouernement, 1. Sam. 11. 6. but it is the spirit of Sanctification, of which we say, it cannot neuer be lost.

2. There be certaine shewes of sanctification, and reformation 2. which are the fruits of nature, and they may be lost. A naturall man doth oft-times many good things. 1. Out of a carnall respect to his credit, that he might be well thought of; so did the Pharisee and hypocrite pray and fast, and giue almes, Mat. 6. 2. 6. 15. 2. Somtimes out of a seruile feare of Gods wrath, while he is vnder the whip, yee shall haue him cease from sin, speake many good words, seeme very religious, Psal. 78. 34. When he slew them, then they sought him, &c. Now in these good things, there is no durablenesse or constancie, For all flesh is grasse, 1 Pet. 1. 24. Whatsoeuer excellency is in it, or comes from it, hath no durablenesse in it. But of true sanctification, that comes of grace, we affirme that it can neuer be lost.

3. A man that hath onely tasted of this wate [...] [...]f life, and receiued certaine fragments, and superficiall beginnings of true sanctification 3. and grace, may fall quite away and lose them. Heb. 6. 4, 5. Such as haue beene inlightened, and tasted of Christ and of the good word of God, and powers of the world to come, and haue beene partakers of the Holy Ghost, may fall away. 2. Pet. 2. 20. 22. Such as had escaped from the filthinesse of the world, through the acknowledgement of the Lord, and of the Sauiour, may be intangled therein againe, and ouercome, so as that their latter end may become worse then euer their beginning was. But he that hath not onely tasted, but drunke a sound draught of this water of life and let it downe can neuer lose it, neuer cast it vp againe.

4. A man that hath not only tasted, but drunk of this water of life, 4. and truly receiued the Spirit of sanctification; may seeme to haue lost it somtime; for he may decay for a time, in the measure of grace, and lose the heate, and feruency of the spirit, that once he had, as Christ complaines of the Angell of the Church of Ephesus, he had left his first loue, Apoc. 2. 4. 2. He may for a time lose the comfortable feeling & assurance [Page] of grace, and be in his owne sense, as a man vtterly void of grace. This was the case of the Spouse of Christ, Cant. 3. 1. 2. and 5, 6. Her well-beloued was gone. 3. Hee may lose for a time, the power and e [...]icacie, and operation of grace, and fall into as grosse sinnes, as any other man. Dauid and Peter may be examples of this: yea, the best are in great and continuall danger to fall thus, if they take not great heed vnto themselues. Nay, it is a very hard thing for any of Gods children to keepe themselues from these decayes. Therefore are those exhortations so often vsed, 1. Cor. 10. 12. Wherefore let him that thinketh hee standeth, take heed least hee fall, Heb. 12. 15. Looking diligently least any man faile of the grace of God, least any roote of bitternesse springing vp, trouble you, and thereby many bee defiled, Phil. 2. 12, 13. Wherefore, my beloued, as ye haue alwaies obeyed not as in my presence onely, but now much more in my absence; worke out your saluation with feare and trembling. For it is God that worketh in you both to will, and to doe, of his owne good pleasure. You see then, how euen they that haue indeed drunke of this water of life, may seeme to haue it quite dryed vp in them. But yet though this seeme so, it is not so indeed: for in all those three cases I haue mentioned, ye shall see the children of God that had drunke of this Water of life, they had in themselues this Well of water, they had grace in them euen then, when they seemed to haue lost it. There is soundnes of grace in many a one that is much decaied in zeale, as is plaine in the case of that Angell of Ephesus, Apoc. 2. 2, 3. Notwithstanding this his delay in his first loue, the Lord knew (approued of) his workes and commendeth him for his labour and his patience, and for this that he could not beare with them that were euill, and that he tryed them that said they were Apostles and were not, that he had borne and had patience, and for his names sake had laboured and had not fainted. 2. There is much grace in many a one, that haue lost for a time their feeling, as is plaine in the example of the Spouse, Cant. 5. 6. She grieues, and neuer giues ouer seeking, till she had found her beloued. 3. There remaineth grace in the regenerate, euen then, when they haue falne most fearefully. Whosoeuer is borne of God (saith the Apostle, 1 Ioh. 3. 9.) doth not commit sin; for his seede remaineth in him, and he cannot sin, because he is borne of God, the seede of God remaineth in him, and therefore he cannot sinne, as other men doe, he cannot sin with the full consent of his will, with the full sway of his soule as before he did. This is euident in the example of Dauid, for when he complaines as if he had quite lost the spirit, Psal. 51. 11, 12. Euen then he prayeth, and prayeth so, as he could neuer haue done, if he had not had the spirit of grace in him. For how can men call vpon him, in whom they haue not beleeued saith the Apostle, Rom. 10. 14. and Rom. 8. 26. it is the spirit it selfe that maketh intercession for vs and makes vs able to pray.

Hauing thus cleared the Doctrine, let vs heare how it may be confirmed. Let vs hearken vnto some plaine and pregnant testimones of holy Scripture to prooue this, that whosoeuer hath truely receiued the Spirit of grace can neuer lose it, Psal. 15. When Dauid had spoken of sundry fruits of regeneration, hee concludes the Psalme thus, verse 5. Hee that doth these things, shall neuer be moued, Psalme 19. 9. The feare of the Lord is cleane and endureth for euer, Psal. 23. 6. Surely, goodnesse and mercy shall follow me all the daies of my life. So he that heares the Word and doth it, is compared to a house that is built vpon a rocke, which no raine, nor flouds, nor windes (nor tentations how strong soeuer) can ouerthrow, Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers beleeue but for a time, yet he that with an honest and good heart, heares the Word shall keepe it, Iohn 6. 56. Hee that eateth my flesh, and drinketh my bloud, abideth in mee. In which respect, sauing grace is called, The good part that shall not bee taken away, [Page] Luk. 10. 42. The immortall seede, 1. Peter 1. 23. and was fitly resembled by that fire that came downe from heauen, that neuer went out, Leuit. 6. 12.

The Reasons of this are principally three.

1. The vnchangeablenesse of Gods loue and decree. No man hath Reason. 1. receiued the Spirit, but onely such as God hath elected to saluation, and loued in Christ before all worlds, Rom. 8. 30. Whom hee predestinated, them he called, and none but them, Acts 13. 48. So many as were ordained to eternall life, beleeued. Therefore true faith is called, Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way, 2. Pet. 1. 10. Now such as are elected, cannot possibly fall away, this our Sauiour speakes of as of a thing vtterly impossible. The false Christs and false Prophets shall shew so great signes and wonders that they shall deceiue, if it were possible the very elect, faith lie, Matth. 24. 24. The loue of God in Christ is vnchangeable, Ier. 31. 3. I haue loued thee with an euerlasting loue, saith the Lord, therefore in mercy haue I drawne thee. Whom Christ loues, Iohn 13. 2. he loues vnto the end. And those that come to him (that is, which beleeue in him, Iohn 6. 35.) he will neuer cast away, Iohn 6. 37. The gifts and calling of God (saith the Apostle, Rom 11. 29.) that is, such gifts of God, as accompany an effectuall calling, are without repentance. Euery good and perfect gift (saith the Apostle, I am. 1. 17.) and what he meanes by the perfect gift, hee expounds verse 18. viz. the grace of regeneration; is from aboue, and commeth downe from the Father of lights, in whom is no variablenesse, neither shad [...]w of changing. Though wee be wonderfully vnconstant and changeable, yet is there not so much as a shadow of changeablenesse in the Lord in this case. Insomuch as we may conclude this first reason with the words of the Psalmist in Psalme 118. 2, 3, 4. Let Israel now say: that his mercy endureth for euer. Let the house of Aaron now say: that his mercy endureth for euer. Let them now that feare the Lord, say: that his mercy endureth for euer.

2. The power that is in God to performe what hee hath promised, 2. 1. Peter 1. 5. Wee are kept by the power of God through faith vnto saluation. And this reason our Sauiour giueth in Iohn 10. 28. They shall neuer perish, neither shall any plucke them out of my hands, verse 29. My Father which gaue them me, is greater then all, and no man is able to plucke them out of my Fathers hands. For any strength that is in vs (alas) we might fall quite away euery day, considering the temptations that wee are subiect to; but this power of God, is that, that keepes vs from falling irrecouerably, Psal. 37. 24. Though hee fall, hee shall not bee cast off, for the Lord putteth vnder his hand. Wee our selues are apt enough (alas) to lose that grace wee haue receiued, but the power of God preserueth vs, and the weaker we are, the more is Gods power glorified in preseruing vs. To which purpose that may bee applyed, 2. Cor. 4. 7. But wee haue this treasure in earthen vessels, that the excellency of the power may bee of God and not of vs, and 2. Cor. 12. 9. My grace is sufficient for thee, for my strength is made perfect in weakenesse.

3. The prayer and continuall intercession that Christ maketh for vs. For 3. as he prayed for Peter (and that was the cause why he, though he fell grieuously, yet he lost not all grace, Luke 22. 31, 32.) so he hath prayed for all the faithfull, Iohn 17. 20. Neither pray I for these alone, but for them also, which shall beleeue on me through their word. And this is a principall part of the prayer that he made for them, verse 11. Keepe them in thy name, euen them whom thou hast giuen mee, verse 15. I pray not that thou shouldest take them out of the world, but that thou keepe them from euill. And this intercession is [Page] continuall, Heb. 7. 28. Hee is able perfectly to saue such as come to God by him, seeing he euer liueth to make intercession for them. And these are the Reasons why though we fall, we cannot loose quite that grace that we haue receiued.

The Vse that this Doctrine serueth vnto, is,

1. To worke in vs a loue and desire of grace, and the meanes of grace. In worldly things we loue certainties and perpetuities; therefore (though there be more vse of ready money for the present) yet men rather desire land then money. Behold, there is no certainty nor durablenesse in any blessing but this. Our Sauiour cals all the profits of this life, another mans goods, (because we haue no certainty, but they may (we know not how soone) be taken from vs, and bestowed on another) but grace he cals our owne, Luke 16. 12. Therefore nothing but grace onely can be called durable riches, Prou. 8. 18. Therefore our Sauiour saith, Ioh. 6. 27. Labour not for the meate which perisheth, but for the meate which endureth vnto euerlasting life. Indeed if it were true (as the Papists and some others say) that grace may be lost, there were the lesse cause to desire it: for what inward peace or ioy, could wee haue in this case without certainety? but this ministers vnspeakeable comfort to the soule, that when we once know we haue grace, we may be sure, we shall neuer loose it. And as I said this should make vs in loue with grace; so should it with the meanes of grace, euen the ministery of the Word, which is called the ministration of the spirit, 2. Cor. 3. 8. We reade of the foolish Virgins when they came to their fellowes to aske some oyle, they receiued this answer, Matth. 25. 9. Goe yee to them that sell, and buy for your selues. Behold, we are they that fell this oyle: there is no man here so void of grace, but may conceiue assured hope to obtaine it, if he can submit himselfe as he ought to the meanes of grace, Esay 55. 3. Heare and your soules shall liue. And therefore if God shall begin now, or at any time to touch, and draw thine heart, struggle not against this worke of his (as many doe) Heb. 3. 7, 8. To day if ye will heare his voice, harden not your hearts as in the prouocation, in the day of temptation in the wildernesse. Stand not our against God, but yeeld thy selfe, and say to him as Cant. 1. 4. Draw me, and we will runne after thee.

2. To exhort euery man, to try the good things that are in him, whether they be of nature, or grace. This duty we are oft exhorted to, 2. Cor. 13. 5. examine your selues (saith he) whether ye be in the faith, proue your selues, especially when we are to renew our Couenant with God in the Sacrament, 1. Cor. 11. 29. To perswade thee to this duty: Consider, 1. There may be good things in a naturall man. Say not with thy selfe, I haue some good things in me, and therefore I haue the Spirit of God, because the Scripture saith, of them that are meere naturall men, that of them there is not one that doth good, no not one, Rom. 3. 12. that we are not sufficient of our selues to thinke a good thought, 2. Cor. 3. 5. And the Apostle saith of himselfe that he knew that in him, that is, in his flesh (in his vnregeneratc part, and so farre forth as he was a naturall man) there dwelleth no good thing, Rom. 7. 18. Deceiue not thy selfe by the mis-vnderstanding of these places. For though it be true, that no naturall man can doe any thing that is truely good pleasing vnto God, (a corrupt tree cannot bring forth good fruit, saith our Sauiour, Matth. 7. 18.) yet may there be in a meere naturall and carnall man, such things as are naturally and in themselues good things and commanded of God. I tell thee, there may be good things in a naturall man, who besides the corruption of nature, hath also some remnants of Gods Image in him. Euery man that commeth into the world hath some light in him, Iohn 1. 9. Euery man is made after the similitude of God, Iam. 3. 9. 2. It will yeeld thee vnspeakeable comfort, if thou [Page] [...] [Page] [...] [Page] canst finde by due triall that thou hast indeed receiued the Spirit of God, Gal. 6. 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 3. 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 [Page] 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 Doct. [Page] in the affection he seemes to beare vnto the Word, is his carnall ease and contentment; so farre as religion is a friend to that, he liketh and imbraceth it: but when once it crosseth him in that, he regards it not, but will be ready to renounce it. Before he entertaineth any truth of God, he vseth to enquire first whether it will further or hinder his profit, be for or against his aduantage yea or no. What profit should wee haue if we pray vnto him, say such kinde of men, Iob 21. 15.

The truth of this Doctrine will appeare in these three points.

1. Many things in Religion he likes, because they seeme to make for his profit.

2. There is no truth that he receiues, but he turnes and applyes it to his worldly and carnall aduantage.

3. There is no truth that he is so well perswaded of, but he will be ready to renounce it when once it prooues an occasion of losse and trouble to him in the world.

1. A naturall man, yea, a very wicked man may in many things consent vnto the truth of God, and both in profession and practise, shew a liking and loue to religion; and that onely for the carnall contentment, and benefit that he findes in it. You shall finde (Iohn 6. 14, 15.) that a great multitude of the Iewes, about 5000 people, giue a notable testimony of Christ, and shew a marueilous affection vnto him. Of a truth this is the Prophet (say they) that should come into the world: yea they would needs haue made him a King. But our Sauiour saith of these with a vehement asseueration, that they did this onely, because they had eate of the loaues and were filled, verse 26. And the Lord saith of the wicked Israelites, Hos. 10. 11. E [...]hraim is as an H [...]yfer vsed to delight in threshing (alluding to the manner of their threshing; the oxen that trod out their corne, were at liberty to eate, and might not be musled, Deut. 25. 4.) that is, they tooke delight in such duties of religion, as did not curbe nor crosse their nature, but yeelded profit vnto them. Ye shall haue many a meere naturall man, yea many a very wicked man, that vseth ordinarily to pray, and will seldome misse a Sermon, yea sometime performe extraordinary duties, yea and that not for the credit he hopes to receiue thereby from men (for those are the grosser sort of hypocrites, Matth. 6. 5. but) euen because he is perswaded in his conscience, it will be profitable vnto him in his worldly estate, and that God will that way reward him for it. See a proofe of this, Esay 58. 2. They seeke me daily, and will know my waies euen as a nation that doth righteously; yea they fasted, verse 3. and what moued them to doe this? Surely, their worldly profit and safety, they looked for and hoped to merit thereby, as appeares verse 3. Wherefore haue we fasted, and thou seest it not. Some temporall iudgement (it seemes) befell them, which they hoped by their forwardnesse in religious duties to haue preuented, whereby God (as they conceiued) testified that he regarded not their seruices, and this did greatly disquiet them.

But can any one be so simple, as to thinke the seruing of God will aduantage him in the world? Obiect.

Yes surely; for 1. The naturall man may know that the earth is the Lords; & that God hath made many great promises, euen for this life, vnto them that Answ. serue him, godlines is profitable vnto all things (saith the Apostle, 1. Tim. 4 8) hauing promise of the life that now is and of that which is to come, such a promise is that, Psal. 34. 9, 10. O feare the Lord ye his Saints, for there is no [...]ant to them that feare him: The young Lyons do lack and suffer hunger; but they that seeke the Lord, shall not want any good thing. 2. He finds by his own experience, that when he hath serued God (euen after his fashion) he hath prospered the better: for such is the loue the Lord beareth to piety, as he hath beene wont to reward [Page] with outward and temporall blessings; the very outward duties of his seruice, when they haue beene performed, but euen in a naturall deuotion; without an vpright and faithfull heart. See a manifest proofe of this, Ps. 78. 34. They sought him. Ver. 37. Their heart was not vpright. Ver. 38. Yet he being mercifull, forgaue their iniquity, destroyed them not, but oftentimes called backe his anger. So it is said of Ieho [...]haz, 2. King. 12. 14. He besought the Lord, and the Lord heard him, and yet ver. 2. he was a most wicked man. While the Ark of God did but remaine and rest in the house of Obed-Edom three moneth, it is said, The Lord blessed the house of Obed-Edom, and all that he had, 2. Chro 13. 14. Neuer did man entertaine any guest that will pay so well for his lodging, and so recompence the kindnesse he receiues, as religion will do God hath euer been wont to blesse the family where the outward duties of his worship haue beene constantly performed and but an outward conformitie yeelded vnto them. 3. Yea, God hath bin wont to blesse many a wicked man, for the piety of such as haue belonged vnto him, and to whom he hath giuen entertainement▪ though himselfe haue not serued God at all, Gen. 12. 2. Thou shalt be a blessing (saith God to Abraham) and expounds himselfe in the next words, Verse 3. I will also blesse them that blesse thee. See an experiment of it in Putiphar, Gen. 39. 5. The Lord blessed the Egyptians house for Iosephs sake. Now this many a naturall man obserueth well: and this makes him both to serue God himselfe, and to like Religion in others. It is certaine, many a naturall man likes his child and his seruant the better, if they be religious; and if they be not, he wisheth that they were. But why doth he so? surely, he knoweth that he shall haue the more profit by them, if they were so, he knowes they will be more diligent, and more dutifull, the more faithfull vnto him, and that God will blesse him the better. You shall see a plaine proofe for this in Putiphar, Gen. 39. 4. He loued no seruant so well as he did Ioseph, he trusted him more then any, and aduanced him aboue all, but marke the reason, Verse 3. His master saw that the Lord was with him, and that the Lord made all that he did, to prosper in his hand: I do not say that euery naturall man is thus minded, for many haue not that wit and policy in them, either they see not that Religion brings such blessings to the place where it is entertained, or they are so wicked and prophane, that they will rather lose these blessings, then they will be beholding to Religion for them. But yet this is the disposition of many, they like Religion, because it is so commodious; and were it not for this▪ God should haue no seruice at all done to him by them, there would not be so much as a shew of Religion in them; so that of these men it may be said, as Rom. 16. 18. They that are such, serue not our Lord Iesus Christ, but their owne belly.

And thus much for the first point.

2. The second point wherein I told you the truth of this Doctrine may appeare, is this; That there is no truth which the naturall man receiues, but he 2. turnes and applies to his carnall aduantage; he reades and heares, onely in hope to find contentment to his flesh. The most holy and wholsome parts of Gods truth, he vnderstandeth carnally, and applies to the feeding of his owne humour, and contentment of his flesh. This is the onely vse tha [...] they make of all that they heare and read, that they may sinne with more contentment and quiet of mind. Euen as the spider that gathereth poyson of euery flower, Unto them that are defiled and vnbelieuing is nothing pure, but their minds and consciences are defiled, Tit. 1. 15. Whensoeuer they come to heare Gods Word, they bring with them an Idoll in their heart (some corruption or other) and whatsoeuer they read or heare, they turne to the seruice of their owne Idoll, Ezek. 14. 1, 3. These men haue set vp their Idoll in their hearts, and put the stumbling block of their iniquity before their face. Yea it is certaine, that [Page] many wicked men receiue not that confirmation, that quiet and contentment to their heart, in their sinne, by any thing in the world, as they do by the blessed and holy Word of God. Such there were in the Apostles dayes, Rom. 3. 8. who did affirme that the Apostles said, Let vs do euill that good may come of it. They wrest the Scriptures (saith the Apostle, 2. Pet. 3. 16.) to their owne destruction. They turne the grace of our God into lasciuiousnesse, saith another Apostle, Iude 4. Thus most men peruert these most comfortable Doctrines that are taught in sundry places in the holy Scripture; as that in Mat. 24 24 that it is not possible for the elect to be deceiued, or to perish. And that in Rom. 4. 5. To him that worketh not, but belieueth in him that iustifieth the vngodly, his faith is counted for righteousnesse. And that Rom. 6. 14. Ye are not vnder the Law but vnder grace. And that 1. Ioh. 2. 1, 2. If any man sinne, we haue an aduocate with the Father, Iesus Christ the righteous, and he is the propitiation for our sinnes, and not for ours onely, but also for the sinnes of the whole world. And that sentence wherewith we begin our Lyturgie (which, though not in the same words, yet in sense and effect is deliuered by the Prophet, Ezek. 18. 21, 22.) At what time soeuer a sinner doth repent him of his sinnes from the bottom of his heart, I will put all his wickednesse out of my remembrance, saith the Lord.

And this is also the cause, why they will heare and conferre with, and moue questions to the best Preachers of the Word; because they are in hope to get some what from them, that they may make to serue for their purpose; and if they can, it will quiet and comfort them more, then the speeches or iudgements of an hundred other men. It is true indeed, they loue the corruptest teachers best, the good fellow Priest, Mic. 2. 11. If a man walking in the spirit and falshood do lie, saying, I will prophecie vnto thee of wine, and of strong drinke, he shall euen be the Prophet of this people. But yet they will not onely heare such, but the best also, in hope to heare from them somewhat that may serue their turne. These are like Balaam, that when God had giuen him his answer, Num. 22. 12. yet out of this hope he waited still for another answer, verse 19, 20. So Ahab, 1. King. 22. 16. had wont oft to send for Michaia, and to charge him to speake nothing but the truth, why so? It would haue comforted him more to haue gotten somewhat from Michaia for his turne, then from all the foure hundred Prophets besides.

Thus you see then this second point confirmed, which I obserued to you concerning the affection that a naturall man beares vnto the Word. Now as this is a fearefull sinne, so two things are to be obserued concerning the dangerous estate of these men.

1. That in all the places where the Scripture speakes of them, there the Holy Ghost sets a black marke vpon them, and speakes of them as of Reprobates; the Apostle Paul speaking of such as peruerted the Word and Doctrine that he taught, whose damnation is past, saith he, Rom. 3. 8. And Peter speaking of them that wrested the Scriptures, saith, 2. Pet. 3. 16. that they did it to their owne destruction. And Iude saith of them that turned the grace of God (the doctrine of Saluation by Gods free grace onely) into lasciuiousnesse, that they were of old ordained vnto this condemnation, Iude 4.

2. That the Lord hath threatned to feed these men in their humour, so as, such men do neuer lightly read, or heare, but somwhat they find that may serue their turne. To Ahab that was vnwilling to be faithfully taught, and acquainted with the will of God, but willing to be flattered and deceiued, God sent a lying spirit with efficacy of terrour, Thou shalt perswade him, saith the Lord, 1. King. 22. 22. And preuaile also: go forth and do so. And of euery one that hauing set vp his Idoll in his heart, came vnto the Prophet, the Lord saith, Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols.

[Page] 3. The third point. The naturall man will be ready to forsake and renounce any truth that he hath seeme [...] to haue beene best grounded in, and to haue receiued with greatest comfort, when once it becomes an occasion of losse or trouble to him in the world: while peace and prosperity lasts, he may seeme to like the Gospell, and euery truth of it, as well as any man: but if he cannot professe it without interrupting his peace, he is ready to renounce it. See the proofe of this in the hearer of the Word that is resembled to the stony ground, Mat. 13. 20. 21. He heareth the word, and anon with ioy receiueth it; but when tribulation or persecution ariseth, because of the word, by and by he is offended. And in that rich man that had seemed for a time full of zeale and deuotion towards Christ, Mar. 10. 17. 22. Of these the Apostle saith, that because they are enemies to the Crosse of Christ, and mind earthly things, therefore their belly is their God, and their end damnation, Philip. 3. 18, 19.

1. To teach vs how to iudge of others that make profession of Religion, and shew loue to the Word. Praise God when thou seest any (how lewd Use 1. soeuer they haue beene) to do so; and hope the best; and fret not, nor like worse of our assemblies and Religion for this, as the Pharisees did of Christ, because the Publicans resorted to him, Luke 15. 2. But yet build not too much vpon this, as if that 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 2. 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.

[Page] 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 [Page] 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 the Thessalonians' 2 Thes. 1. 5. that all the sufferings he did endure, were for the kingdome of God, that they might not misse of that.

3 When our care is to make vse of all that we heare and learne, for the edifying of our selues in faith, and a good conscience; not to feed any humour of our corrupt nature, or that we may be able to talke well: but that we may practise that we heare, Desire the sincere milke of the word (saith the Apostle, [...] Pet. 2. 2.) that ye may grow thereby. That is the onely right vse that should be made of the Word, to be edified in our faith, as the Apostle teacheth vs, 1 Tim. 1. 4. Thy word haue I hid in my heart (saith Dauid, Psal. 119. 11.) that I might not sinne against thee. In which respect also the whole truth of God reuealed in his Word is called 1 Tim. 6. 3. The doctrine which is according vnto godlinesse, it tends wholly vnto this, to make men godly. And they that vse it to any other end, peruert it dangerously vnto their owne destruction.

4 When thou so receiuest the loue of the truth, that thou canst resolue to suffer any thing, rather than thou wilt renounce or fall from any part of Gods truth, that thou knowest, and art perswaded of. True it is, 1. A man may haue a good heart, and yet use wisdome in shunning persecution and disgrace. 2. The Lord in his goodnesse tendereth the weaknesse of some of his seruants so farre, as that he neuer brings them to any trouble for his sake. But euery one that hath a good heart, resolueth with himselfe, and is willing, to suffer any disgrace and losse for the truths sake, if God shall see good to call him to it. Yea, we must all be willing, to contend earnestly for the maintenance of the faith, Iude 4. And without this willingnesse to suffer none can be saued: If any man will come after me, and enioy heauen, where I am to be, (saith our Sauiour, Luke 9. 23.) Let him deny himselfe, and take vp his crosse daily, and follow me. And Luk. 14. 26, 27. Whosoeuer doth not beare his crosse, and come after me, cannot bee my Disciple.

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THE THIRTEENTH. LECTVRE ON MAY II. MDCIX.

IOHN IIII. XVI, XVII, XVIII.

Iesus saith vnto her, Goe, call thy husband, and come hither.

The Woman answered, and said, I haue no husband, Iesus said vnto her, thou hast well said, I haue no husband.

For, thou hast had fiue husbands, and he whom thou now hast, is not thy husband: in that saidest thou truly.

WE heard the last day (out of the former Verse) that this Woman though now she began to conceiue better, both of the person and speech of Christ than she had done before, and did not only giue credit to that which Christ had said touching the water of life, but was also so affected with his speech, as she did desire him to giue her of that water, yet did she not vnderstand his meaning, but thought still that Water of life he spake of, had been no other than a materiall water, and therefore desired it onely in a carnall respect she had to her ease and profit. Two causes there were of this her blockishnesse. First, That she knew Christ no better; but tooke him to be an ordinary man. The other, that she knew her selfe and her owne estate no better; but liued securely in knowne and hainous sinne. Our Sauiour for all this giues her not quite ouer, because of her blockishnesse and vncapablenesse, but now (leauing the speech of the water of life) he begins to make himselfe, and her owne estate better knowne vnto her. To this purpose he discouers to her the most secret things that euer she did; especially such as might stirre vp in her a thirst after the water of life. For, it appeares by her owne words to her neighbours, Verse 29, 39. That he had told her many other things, that were vnknowne to all men. But the Euangelist mentions this onely, of all the secrets that he told her, because in this the infinite mercy of Christ did most shine, that had such respect vnto, and was so carefull of the saluation of so vile a woman. Now he doth not charge her with her sin in plaine termes, nor deale roughly with her, he cals her not Whore, nor tels her at the fi [...]st, that she liued in filthy adultery (for he knew in his diuine wisdome, that this sharpnesse would not be needfull, but hurtfull rather) but first bids her go and call her husband, and come againe. And though he knew it well she had no husband, yet did he thinke it fit, to draw out so much from her owne mouth, which [Page] when she had confessed, then did he plainely discouer how priuy he was to the whole course of her life, and tels her (for the further aggrauating of her sinne) that though she had had fiue Husbands, yet she kept one now that was not her Husband.

So that, these words affoord foure principall things to our consideration.

1. That our Sauiour thirsting after the Saluation of this poore Woman, discouereth to her her sinne, and that nothing he had said before, could work vpon her conscience, till he tooke this course with her.

2. That the sinne he did discouer vnto her, was a secret sinne vnknowne to all men.

3. That of all the sinnes she was guilty of, when he would touch and awaken her conscience, he makes choice of this sinne of Fornication, and chargeth her with that.

4. That notwithstanding she liued in so hainous a sinne, yet he reiects her not, nor deales roughly with her, but he deales most tenderly with her, and shewes much care and desire of her saluation.

First then, in that our Sauiour seeking the saluation of this Woman, that he might make her more capable of that he had said concerning the water of life, and worke in her a true desire of it, tels her of the hainous sinne she liued in. We learne,

That they that would win soules to God, must plainely and particularly Doct. 1. discouer to men their sinnes.

Before I confirme this doctrine, two cautions and rules are to be obserued from this example, for the better vnderstanding of it. 1. A Minister is not alwayes bound in plaine termes, imperiously, sharpely, and bitterly to reproue the sinnes he knoweth by his hearers; but he is bound to take that course which he seeth to be most likely to preuaile and do them good. For our Sauiour here cals not this woman whore, nor at the first directly tels her of her sinne (that might haply haue driuen her from him) but goeth about her, and vseth a holy cra [...]t and cunning with her. So speakes the Apostle of himselfe, 2. Cor. 12. 16. For as much as I was crafty, I tooke you with guile. Thus dealt Nathan with Dauid, 2. Sam. 12. 1. 4. He vseth a Parable and long circumlocution to make way into his heart for his reproofe. He that winneth soules is wise (saith Salomon) Prouerbes 11. 30. And Prouerbes 15. 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. [Page] 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. Reason.

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 [Page] 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 baptized, and added to the Church, Act. 2. 41. euen such as had before mocked and scorned the Apostles, ver. 13. Surely it was this plaine and effectuall discouery of their sin, God hath made (saith he to them, ver. 36.) that same Iesus, whom ye haue crucified, both Lord and Christ. Now when they heard this (saith the holy story, ver. 37.) they were pricked in their heart. What was that in the Ministry of the Prophets that wrought such a change in the man that was before ignorant and an Infidell, of whom we read, 1. Corinth. 14. 23. Surely it was this plaine and effectuall discouery of his sinne vnto him, he was conuinced of all (saith the Apostle, ver. 24 25.) he was iudged of all. All the Preachers that he heard (as if they had conspired together) did discouer to him his sinne and damnable estate, and euen conuinced his conscience of it. And then were the secrets of his heart made manifest, and so falling downe on his face, he worshipped God, and reported that God was in them of a truth. The man that knoweth sin aright, and the burthen and danger of it; will be desirous to know what he may do to please God; he will be obedient and tractable, ready to do any thing that God shall require of him: and till then men will heare what they list, and do what they list. See this in the fruit of Iohn Baptists Ministry, when he (in the spirit and power of Eliah) had sharply reproued his hearers, and denounced Gods vengeance against them, and so humbled them deeply with sense of sinne, and feare of Gods wrath, then euen the Publicans and soldiers also (as we read Luke 3. 12, 14.) came to him and said, Master, what shall we doe? And in Saul, Act. 9, 6. When he trembled and was astonished by this means, then he was ready to say, Lord, What wilt thou haue me to doe?

If any man shall obiect and say, what need Preachers trouble themselues with this; seeing there is no man so simple, but he knowes himself to be a sinner; Obiect. yea his owne conscience will tell him that, it will tell him that these and these things that himselfe hath done are sinnes, as well as the Preacher can tell him?

I answer, yes, sometimes it will doe so indeed. But yet this is the ordinary meanes to bring a man to an effectuall knowledge of his sinne. Answ. This Woman was not so simple, but she knew that she liued in adultery, and that that was a sinne; but she came not to remorse and repentance till Christ had told her. So also was Dauid brought to a sauing knowledge of his sinne, euen by Nathans plaine and effectuall reprouing of him, 2. Sam. 12. 12, 13. [Page] True it is, the conscience of euery man will (when God shall awaken it) tell a man of his sinnes plainely and roundly, seuerely and sharpely, as we may see, Rom. 2. 15, 16. But it lyeth a sleepe for a time, and will either say nothing, or flatter a man, and is therefore compared to a Band-dogge that lyeth at the doore, Gen. 4. 7. The Ministry of the Word is the effectuall and mighty or dinance of God, to awaken the conscience, Rom. 3. 20. By the Law comes the knowledge of sinne. The vse of this Doctrine is first for the Minister. Use. 1.

1. To exhort him not to neglect this part of his Ministry, by the consideration: 1. Of the great charge that is laid vpon him, and the danger he is in, if he neglect it: Thinke seriously of these two places, If thou do st not speake to warne the wicked from his way (saith the Lord, Ezek. 33. 8.) that wicked man shall die in his iniquity; but his bloud will I require at thine hand. And Ier. 1. 17. Speake vnto them all that I command thee, be not dismaid at their faces, least I confound thee before them. 2. Of the small cause he hath to despaire of good successe in it, if he performe it with a good heart. How forcible are right words, Iob 6. 25. See an example of this in 2. King. 5. 13, 14. what successe the admonition and reproofe euen of a seruant, had (through the blessing of God) with a great Lord that was but a heathen man. 3. Of the recompence and supply God will make of any friends he shall lose thereby, There is no man that hath left (willingly lost) house, or brethren, or sisters, or father (saith our Sauiour, Mar. 10. 29, 30.) or mother, or wife, or children, or lands, for my sake and the Gospels; but he shall receiue a hundred fold now in this time: houses and brethren, &c. and in the world to come eternall life. 4. Of the reuerence and estimation that is gained by it vsually, euen in the hearts of such, as at first most distasted it, Pro. 28. 23. He that rebuketh a man, afterwards shall find more fauour, then he that flattereth with the tongue.

2. To exhort him, that sith he must be a reproouer of sin in his people, he 2. vse all means, and carry himselfe towards them, so as his reproofes may preuaile with them. And those are chiefly two. 1. He must so carry himselfe towards them in his whole course, that it may appeare he loueth them vnfainedly. See the force of this in the Apostles speech, Rom. 15. 14. I am perswaded of you my brethren, that ye also are full of goodnesse (that is, of kindnesse and readinesse to do good to them you liue with) filled with all knowledge, able to admonish one another. Teaching vs that no man is so fit to admonish another, as he that is both full of knowledge, and able thereby to conuince him; and also full of goodnesse, and one of whom the party may be perswaded that he beares a kind and louing affection toward him. 2. He must so liue, as by his vnblameable and holy conuersation, he may gaine authority in their hearts. See how this will preuaile, It is said of Herod, Mar. 6. 20. that he feared Iohn the Baptist, and obserued him, and when he heard him, he did many things, and heard him gladly. And the reason that moued him so to do, is said to be this, because he knew him to be a iust and an holy man. And for this cause the Apostle giues that charge vnto Timothy, 1. Tim. 4. 12. Let no man despise thy youth, but be thou an example of the belieuers in word, in conuersation, in charity, in spirit, in faith, in purity: as if he should say, if thou be such a one, they will neuer despise thee, no not when thou shalt command and teach, when thou shalt teach and reproue them with boldnesse and authority, though thou be so young a man.

The second vse of the Doctrine is for all Gods people. 1. To admit and accept of this part of Gods ordinance, euen of the word of reproofe, as well as of instruction or comfort, receiue with meeknes the ingrafted word which is able to saue your soules, (Iam. 1. 21.) that is, euery part of Gods Word, which will quite change your nature and disposition, when you haue once rightly receiued it. Count it not pride in the Minister to reproue the sin of any that liues vnder his charge. For, 1. He hath authority to do it, he is set ouer them in [Page] the Lord, 1. Thes. 5. 12. and therefore hath authority to admonish them. He speaks to them in Gods name, and by commission from him. And who may think himself too good to receiue a reproof from the Lord? Heare ye and giue eare (saith the Prophet, Ier. 13. 15.) Be not proud, for the Lord hath spoken. The faithfull Minister vnto his hearers in Christs stead, 2. Cor. 5. 20. 2. The faithfull Minister takes no pride in it, but performs it vnwillingly: see how Gods holy Prophets haue bewailed their own condition, by reason of this task that God hath laid vpon them. Wo is me my mother (saith Ieremy, Ier. 15. 10.) that thou hast borne me a man of strife, and a man of contention to the whole earth. 2. Desire to be acquainted with thy sins, and pray as Dauid, Psal. 141. 5. Let the righteous smite me, it shall be a kindnesse, let him reproue me, it shall be an excellent oyle that shall not break my head. And as Iob, Iob 13. 23. Make me to know my transgressions and sinnes.

Lecture the foureteenth, May 30. 1609.

IT followeth, that we proceed to the second of those foure points, we obserued in these words. The sinne he discouers to her, was a secret sinne, vnknowne to all men. For though it were well enough knowne to her selfe, both that she liued in fornication, and that fornication was a sinne, yet may it well appeare, that she had the reputation of an honest woman, among her neighbours, and consequently, that her sinne was vnknowne to them. For, 1. Vpon her motion, they came forth vnto him, as vnto the Messiah, vers. 30. 2. Yea, many of them belieued in him, for the report that this woman gaue of him, vers. 39. and from hence we learne,

That the Lord is priuy to all the sins of men, and able to lay them open, and Doct. 2. charge them with them, how secretly soeuer they haue been committed. Who knowes not this, may you say vnto me? Or what needs any proofe of a thing that is so plaine and euident? Surely there is no man will seeme to make doubt of this, and yet it appeares euidently by the liues of men, that there be very few that belieue it indeed. But there is this secret Atheisme lurking in the hearts of all, more or lesse, that they either fancy to themselues such a god, as the Epicure did, that sits idle in the heauens, and knowes not, or regards not what is done here below; or at least are not fully perswaded of this, or neuer think seriously of it, that God seeth & heareth them. The Prophets make this secret Atheisme the root of all other sins that men commit, neither were they Heathen and Infidels whom they thus charged, but such as liued in the Church of God, Psal. 10. 11. He hath said in his heart, God hath forgotten, he hideth his face, he will neuer see it: Ezek. 9. 9. The land is full of bloud, and the City full of peruersnesse, for they say, the Lord hath forsaken the earth, and the Lord seeth not. We haue all of vs therefore need to be confirmed in this truth by the Word of God, whereby faith onely is wrought in the hearts of men. Obserue therefore the proofe of this Doctrine in sixe points.

1. There is neuer a one of vs, but the Lord knowes vs perfectly, what we are, and what we haue beene, There is not any creature (saith the Apostle, Heb. 4. 13.) that is not manifest in his sight, but all things are naked and opened to the eyes of him with whom we haue to do. There is nothing that euer any of vs did, but the Lord is priuy to it, Psal. 119. 168. For all my wayes are before thee.

2. We neuer vttered any word, but the Lord is priuy to it, 2. King. 6. 12. The Prophet could tell what the King of Aram spake in his priuy chamber. Ps. [...]39. 4. There is not a word in my tongue, but loe thou knowest it wholly O Lord.

3. We neuer had euill thought in our heart, but the Lord is priuy to it, Iob 42. 4. I know (saith Iob) thou canst do all things, and that there is no thought hid from thee.

[Page] 4. Yea, such of our actions, and words, and thoughts, as haue been most secret, most closely, and cunningly caried, those are not hid from him, but those chiefly, he hath an eye vnto. The Lord is therefore called oft by Christ, Our Father which seeth in secret, Mat. 6. 4. 6. 18. Psal. 90. 8. Thou hast set our iniquities before thee, and our secret sinnes in the light of thy countenance (saith Moses) When Elihu had said, Iob 34. 21. His eyes are vpon the wayes of man, and he seeth all his goings, he adds vers. 22. there is no darknesse nor shadow of death, that the workers of iniquity may be hid therein.

5. He doth not carelesly cast his eyes vpon that we doe, but obserues and markes diligently the things we doe, yea, he ponders and considers whence it proceeds, and whereunto it tends: Psalme 11 4. The Lords Throne is in heauen, his eyes will consider, his eye-lids will try the children of men. Prouerb. 5. 21. The wayes of man are before the eyes of the Lord, and he pondereth all his paths. Therefore Prouerbs 24. 12. the Lord is called, He that pondereth the hearts. The Prophet could tell Gehezi, not onely what he had gotten of Naaman, but also to what vse he meant to imploy it, 2. Kings 5. 26. Went not mine heart with thee when the man turned againe from his Chariot to meet thee? Is this a time to take money, and to receiue garments, and oliues, and vineyards, and sheepe, and oxen, and men-seruants, and maid-seruants? Had Gehezi receiued oliues, &c? No, but Elisha in the Spirit, set his heart vpon that Gehezi did, and considered his intent was to raise and make himselfe great by that money he got so.

6. He so obserues vs, and all our wayes, as he can neuer forget them. Therefore he is said, to write them in a booke. Esa. 65. 6. Behold, it is written before me, and I will render and recompence it into their bosome. And (as men do their chiefe euidences, which they are most carefull to keepe) he is said to lay vp these records in store with him, and to keepe them, sealed vp amongst his treasures, Deut. 32. 34.

The reason why this must needs be so, the Lord must needs be priuy to all the sinnes, euen the most secret sinnes of men, are two. Reason.

1. Because he is present euery where. This reason is giuen, Ier. 23. 24. When he had said in the beginning of the Verse, Can any one hide himselfe in 1. the secret places that I shall not see him? he adds, do not I fill heauen and earth, saith the Lord. Psal. 139 7. Whither shall I go from thy Spirit, or whither shall I flie from thy presence? Acts 17. 27. Doubtlesse he is not farre from euery one of vs: for, in him we liue, and moue, and haue our being.

2. Because he is the Iudge of the whole World, and is to iudge euery man righteously, according to his workes: God shall bring euery worke into 2. iudgement (saith the Holy Ghost, Eccl. 12. 14.) with euery secret thing whether it be good, or whether it be euill. For though he shall not want witnesses at that day, yet it is necessary himselfe should haue perfect knowledge of all the actions of men, Esa. 11. 3. He shall not reproue after the hearing of the eares. Therefore Dauid Psal. 94. confuting the Atheisme of the wicked that said, verse 9. The Lord shall not see, vseth (among other) this argument to conuince them, ver. 10. He that chastiseth the Nations, shall not be correct; be that teacheth man knowledge, shall not he know?

The vse of this Doctrine is double. 1. This Doctrine (if the Lord will be Vse. pleased to perswade our hearts to belieue it) is most effectuall, both to moue our hearts to speedy repentance for sinnes past, and to restraine vs from sinne in time to come. The thing that most emboldeneth to sinne, is the hope of secrecy, as we may see, Gen. 39. 11. It is said of Iosephs Mistresse, that he comming into the house, when there was no body within but they two, verse 12. Therefore she caught him by the garment, &c. True it is, that there be many that are growne to that impudency, that they dare speake or doe [Page] any thing whosoeuer be by. They declare their sinnes as Sodome, Esay 3. 9. Such a one was Absolon, 2. Sam. 16. 22. Hee went in to his fathers Concubines in the sight of all Israel. Such a one was the vniust Iudge, Luke 18. 2. who neither feared God, nor regarded man. Yea, that will the rather, sweare and speake filthily, when such are by, as they know they may grieue by it; as counting it a disgrace, to be restrained by the presence and reuerence of any man: but these are farre gone, these sinne supernaturally; these are in a fit of frenzie and madnesse, company and mirth hath made them madd, and desperate, as indeed it will doe, Eccles. 2. 2. For naturally, and for the most part, the knowledge of men will 1. Restraine them from sinning; and 2. Will worke shame and trouble of mind in them, when they haue sinned. There are many sinnes that men would neuer commit, but that they hope, to keepe them secret: the presence of a godly man would restraine them; yea, the presence of a little childe would restraine them. Darkenesse and hope of secrecy, is the principall encourager of men vnto most sinnes; they cannot sinne securely, vnlesse they may sinne in secret. And in this respect (amongst others) all sinnes are called the workes of darkenesse, Ephes. 5. 11. Therefore Iob speaking of sundry kinds of sinners, saith, Iob 24. 13. These are they that abhorre the light, verse 15. The eye of the adulterer waiteth for the twilight, and saith, none eye shall see me, and disguiseth his face, and verse 17. If one know them, they are in the terrours of death. Now, if the knowledge and priuitie that men haue of our sinnes bee of such force: how much more would the knowledge the Lord hath of them doe it, if men were fully perswaded of it. For, 1. A man may oft sinne so secretly, that no man shall know of it; but he hath the Lords eye vpon him at all times; though no man seeth him, God seeth him: Yea, hee knowes all our waies, perfectly obserues them, and takes notice of them, so as he can neuer forget them. 2. No man can possibly dislike, or abhorre vs so much for any sinne, as the Lord doth: Iob 10. 4. Hast thou carnall eyes, or dost thou see as man seeth? Hab. 1. 12. Thou art of pure eyes, and canst not see euill, thou canst not behold wickednesse. 3. The more cunning any shall vse in concealing his sin, and keeping it secret, the more the Lord abhorrs him for it. Thus is Achans sin aggrauated. Ioshua 7. 11. They haue euen taken of the accursed thing, and haue also stollen and dissembled also. And so is the sin of Israel, 2. King. 17. 9. The children of Israel did secretly those things that were not right against the Lord their God. 4 As he seeth and disliketh all our sins, so he certainely will one day charge vs with them, either in this life to our saluation, (as to this woman here) by the ministery of his word, as he did that poore man that was before ignorant and vnbelieuing, 1. Cor. 14. 24, 25. which is indeed the naturall property of the word to do, it is a discerner (and discouerer) of the thoughts and intents of the hart, as the Apostle speaketh, Heb. [...]. 12. or in the life to come to our confusion, as he threatneth wicked men that he will doe, at one time or other I will reprooue thee, and set thy sins in order before thine eyes saith the Lord, Psal. 51. [...]1. and Eccl. 11, 9. Know thou that for all these things God will bring thee to iudgement. 5. He will also bring the secretest sins of men to light one day, and lay them open euen to men, Pro 10. 9 He that peruerteth his way shall be knowne, 1. Tim. 5. 25. They that are otherwise cannot be hid. He doth oft in this life discouer Hypocrites (by giuing them vp to the committing of open sins) Psal. 125 5. Such as turne aside vnto their crooked wayes, the Lord will leade them forth with the workers of iniquity. But this shall chiefly be done in the great day of the Lord, then will the Lord lighten all things that are now hid in darkenesse, and make the counsailes of the hearts manifest, 1. Cor. 4. 5. This is the reason our Sauiour vseth, to disswade men from hypocrisie, Luke 12. 1, [...]. [Page] For there is nothing couered, that shall not be reuealed, neither hid, that shall not be knowne. The conclusion then of this first Vse is, that we would not flatter our selues in the secrecie of our sinnes, but seeke the pardon of them, and pray with the Prophet, Psal. 19. 12. Cleanse thou me from secret faults. Seeke to haue them blotted out of the Lords Booke of remembrance, that he may neuer charge vs with them. And the way to obtaine that, is now in the time of grace, to lay them open before the Lord, and to charge our selues seriously with them, with penitent and humbled hearts, Pro. 28. 13. He that confesseth and for saketh his sins, shall finde mercy. For as he to whom sinne is forgiuen, shall be sure to haue his sinne couered and hidden with the Lord: Psalme 32. 1. So he that by remission and repentance hath them not blotted out, shall be sure to haue them laid open, and brought to light: and though they were committed in secret corners, they shall be published on the house toppe.

The second Vse of this Doctrine is to exhort vs to nourish in our hearts continually, the perswasion of the Lords presence, and priuitie to all our 2. waies, to walke with him continually. It is that that God required of Abraham, Gen. 17. 1. and that is spoken to the praise of Enoch, Gen. 5 22. Enoch walked with God.

For, 1. This is the best meanes to purge the heart from hypocrisie, and make it vpright, Walke before mee, and bee thou perfect saith the Lord, Gen. 17. 1. And therefore vprightnesse of heart is thus described. It is said of Dauid, 1. King. 3. 6. Hee walked before God in truth, and in righteousnesse and in vprightnesse of heart; and of Hezekiah, Esay 38. 3. I haue walked before thee in truth, and with a perfect heart. That which made them so vpright and void of hypocrisie in all their waies, was this, that they did walke before God, and had him alwaies in their eye.

2. It will yeeld vnspeakeable comfort to the conscience, euen in affliction: This was Iobs comfort, behold my witnesse is in heauen (saith he, Iob 16. 19.) and my record is on high, and also Hezekiahs, Esay 38. 3.

The meanes to try whether we walke with God, and are perswaded of his presence is this. 1. When a man is the same alone and in company, when the sinne that I would not commit in the presence and knowledge of men, I forbeare to do it, when I am by my selfe alone, and haue opportunity to commit it safely and secretly. Thus Ioseph shewed that he walked with God: he durst not sin against God in that sinne that he was most strongly tempted vnto, though he had opportunity to haue committed it secretly enough, Gen. 39. 9. 11. 2. When the good duties I vse to performe in open places, in the presence of others, I accustome my selfe to them in secret. This our Sauiour prescribeth, Matth. 6. 6. Thou when thou prayest (saith he) enter into thy closet, and when thou hast shut thy dore, pray to thy Father which is in secret.

Lecture the fifteenth, Iune 6. 1609.

IT followes now, that wee proceed to the two last points in this Text 1. The sin he chargeth her with, is the sinne of fornication she now liued in. 2. Though hee knew shee liued in this sinne, he reiects her not. Where first, it is to be obserued, that though he tell her of the fiue husbands she had had, yet, his meaning is, not to charge her with that, as with a sinne, but onely with this, that the man she now kept; was not her husband. For (howsoeuer it be in the iudgement of Papists, who neuer giue the Ecclesiasticall [Page] blessing to second marriages, and of all carnall and worldly men, who are euer apt to iudge profanely and vnreuerently of Gods holy ordinance in the state of wedlocke) yet is it no disgrace to a Christian woman in the sight of God, if the necessity, or conueniency of her state, shall call her vnto it, to haue had fiue husbands. So that the sin that Christ chargeth her with, was not that she had had fiue husbands, but that the man she now had, was not her husband. This is euident by foure reasons. First, the Apostle giues liberty to euery widdow, to marrie againe: 1. Cor. 7. 39. The wife is bound by the Law so long as her husband liueth, but if her husband be dead, she is at liberty to marrie with whom she will, onely in the Lord. 2. He calls the marriage of all persons honourable: Heb. 13. 4. 3. He calls it a doctrine of diuells, to condemne it, or hold it vnlawfull: 1. Tim. 4. 1. 3. And 4. He commands it in some cases: 1. Tim. 5. 14. (where he speakes of widdowes onely) I will therefore (saith hee) that the younger women marrie and beare children. If any shall obiect, 1 Tim. 5 9. That the Apostle would haue none to be chosen for a Church-widdow, that hath had aboue one husband, which argueth, that he esteemed it some blot, or infamy vnto a Christian woman, to haue had more husbands then one; I answer, that he excludes onely such women, as being vniustly diuorced (as many were in those daies) were during the life of their first husband, married to another man. So that the fault he notes there, is the same which our Sauiour speakes of: Marke 10. 12. If a woman shall put away her husband, and bee married to another, shee committeth aduicery.

Now it is to be obserued, that our Sauiour, when hee would effectually touch the conscience of this woman, with the sense of sin, and bring her to repentance, chargeth her not with all the sins he knew by her, (though vndoubtedly he knew many, and intended also to draw her from all her sins as well as from one; and when she repented truely of this one sin, she repented of all the rest) yet I say, he doth not tell her here of all her sins; But (as he hath beene also wont to deale with other of his seruants in the like case) of the huge heape, of her innumerable sinnes, he makes choice of one principall and chiefe one, and layeth that onely to her charge, presseth that onely vpon her conscience, and this one principall, and chiefe sin, which amongst all her sins, he makes choice of, for this purpose, is the fornication she liued in. From hence then ariseth this instruction.

That among all the sinnes that men are giuen vnto, Fornication is a principall Doct. sinne, and will lie more heauie vpon the conscience, and wound the soule more deepely, then other sins; when God shall once effectually discouer it to a man, and charge him with it. See the proofe of this in Iob 31. Where being driuen (partly by the heauie hand of God, that lay vpon him, partly by the vniust accusations of his friends that charged him to be an hypocrite) to enter into a serious examination, of the life that he had led, there is no one thing that he could finde, in the whole course of his life, that he tooke so much comfort in, as this, that he had euer made conscience of, and kept himselfe free from this sin: and therefore hauing begun with it, verse 1. to the 4. he speakes of it againe, verse 9. to 12. But marke what reasons he giues why he was so affraid of this sin aboue others, verse 2. For what portion shall I haue of God from aboue, and what inheritance of the Almighty from on high? verse 3. Is not destruction to the wicked, and strange punishment to the workers of iniquity? and verse 11. For this an heinous crime (saith hee) yea it is an iniquity to bee punished by the Iudges. verse 12. Yea, this is a fire that shall deuoure to destruction, and which shall roote out all mine increase.

The Reasons whereby this may appeare, to be not onely a sinne, but one Reason. [Page] of the heauiest and most fearefull sinnes that a man can be guilty of, are principally foure.

1. It is not onely a sinne, but a mother-sinne, a cause of many other sinnes, it drawes men to many other sinnes, yea to other most hainous sinnes, Pro. 23. 28. She increaseth the transgressions among men. Doe not prostitute thy daughter (saith the Lord, Leuit. 19. 29.) to cause her to be a whore, least the land fall to whoredome, and the land become full of wickednesse.

2. It is not onely a sin, but a punishment of other sinnes. I might alledge the punishments that God hath beene wont, and will certainely inflict on this sin. But I reserue that to another place, Salomon in Eccles. 7. 26. speaking of the woman, Whose heart is as nets and snares, and whose hands are as bands: he addeth, He that is good before God, shall be deliuered from her, but the sinner shall be taken by her, Pro. 22. 14. The mouth of a strange woman is as a deepe pit, he with whom the Lord is angry, shall fall therein. So Rom. 1. 24. Speaking of such as God gaue vp to their hearts lusts, and to vncleannesse, and verse 26. to vile affections, and verse 28. to a reprobate sense; hee names the sinnes that prouoked God to deale thus with them, verse 28. they regarded not to know God, and verse 21. when they knew God, they glorified him not as God, nor were thankefull. And therefore God gaue them vp to this sin. Many speake much, how this sin abounds in such townes, where the Gospell hath beene most plentifully and powerfully preached; and thinke they haue great aduantage against religion for it; but indeed, this makes much for the honour of the Gospell, that the Lord cannot indure the contempt of it, but vseth to punish it in this fearefull manner. And who are they that in such places fall into this sin? Surely such as either regard not to know God, Rom. 1. 28. Or if they doe know him, haue not glorified him as they ought, Rom. 1. 21. but haue beene hypocrites, and nourished vnder the profession of Religion some grieuous sinne, Whoso pleaseth God shall escape from her (saith Salomon, Eccles. 7. 26.) but the sinner shall be taken by her. Wonder rather, there be not more tainted with this sinne, seeing there are so many that regard not to heare, and of those that doe heare, so many that make no conscience of any thing that they heare.

3. There is no sin, that is so directly opposite to sanctification, and holinesse as this sin. Therefore as the Spirit of God is euery where called the Holy Ghost, because there is no one worke wherein he shewes himselfe, wheresoeuer he dwells, more then in holinesse; So the wicked spirit is called the vncleane spirit, Matth. 12. 43. because there is no one sin, whereby it may be better knowne where he dwells and raignes, then vncleanesse Of all the sinnes that man committeth, there is no one, that hath more force to quench the Spirit, to dull, and banish all grace out of the heart then this sinne hath. See the proofe of this, 1. Thess. 4. 3. 4. 5. For this is the will of God, euen your sanctification, that yee should abstaine from fornication: That euery one of you should know how to possesse his vessell in sanctification and honour, not in the lust of concupiscence, euen as the Gentiles that know not God, verse 7. For God hath not called you vnto vncleanenesse, but vnto holinesse. See how sottish, Salomon became, after he had giuen himselfe to fleshly lusts, his nines turned away his heart after other gods, (saith the Holy Ghost, 1. King. 11. 4.) and his heart was not perfect with the Lord his God. Yea it puts out the light and iudgement that was in man by nature, they that liued in lust were giuen ouer, [...] saith the Apostl [...], Rom. 1. 28. in a minde voide of iudgement.

4. There is no sinne that is committed with such delight and pleasure as this is, and therefore it must needs bring in the end more bitternesse and anguish to the soule, then other sins doe. For the more pleasure men haue [Page] found in sin, the more bitternesse shall they finde in their consciences one day for sin, Luke 6. 25. Woe be to you that laugh now, for yee shall waile and weepe, and 16. 25. Remember thou in thy life time receiuedst thy pleasures, now therefore thou art tormented. Therefore the Scripture speakes so oft of the bitternesse of this sinne: Heb. 12. When he had said verse 15. Let no roote of bitternesse spring vp and trouble you. He adds verse 16. Let there be no Fornicator, Iob 13. 26. When in the beginning of the verse he had said, that the Lord wrote bitter things against him, charged him with bitter sinnes, he adds what those bitter things were, Thou causest me to possesse the sins of my youth. These tricks of youth will be bitter to men one day, Pro. 5. 3. The lips of a strange woman drop as the hony combe, verse 4. But the end of her is bitter as wormewood, and sharpe as a two edged sword, Eccles. 7. when he had said ver. 25. That he had compassed about to know wickednesse and folly, the foolishnesse of madnesse, he adds verse 26. I finde more bitter then death, the woman whose heart is as nets and snares, &c.

Lecture the sixteenth, Iune 13. 1609.

IT followeth now; that wee come to the Vses, that are to bee made of the Doctrine we haue heard, touching the hainousnesse of the sinne of Fornication; which the last day (being preuented by the time) wee could not deliuer.

And this Doctrine serues: Vse. 1.

To conuince the iudgement, and conscience, of them that liue in this sinne without feare. For it is euident (and all honest men complaine of it) that this sin abounds euery where; Yea many, that esteeme themselues Christians, reade the Word, heare it, come to such assemblies as this, sit before vs, and looke vs in the face, when we speake against this sinne: doe yet liue in this sin, and liue securely in it; as if all that is said out of Gods Word against it, were but a Fable. And what is the cause of this? Surely, somewhat there is that deceiues them, that they cannot perceiue, it is so dangerous a matter to liue in this sin, as indeed it is.

It may truely be said of all sin, that Sathan drawes a man to it, and hardeneth him in it by some errour of his minde or other, whereby he deceiueth him. How drew he our first Parents first to sin, 1. Tim. 2. 14. The woman was deceiued, and found in the transgression, 2. Pet. 3. 17. Beware least ye be plucked away with the errour of the wicked, and fall from your owne stedfastnesse. What is that that hardens a mans heart in sin? The Apostle will tell vs, Heb. 3. 13. Least any of you be hardened through the deceitfulnesse of sin. What are those strong holds, that keepe the Word, and grace of God, from entring into, and conquering the heart of man? The Apostle will tell vs that there are certaine imaginations, and thoughts, which Sathan puts into the minde, which till they be cast downe, we can neuer be brought to the obedience of Christ, 2. Cor. 10. 4, 5. And as this may be said of all sin, so specially of this; Sathan puts many erroneous conceits, and imaginations into the minds of men, whereby he deceiues them, and makes them thinke, it can be no matter of great danger to liue in this sinne. Therefore the Apostle speaking of the danger of this sinne, saith, 1. Cor. 6. 9. be not deceiued, neither Fornicators, nor Adulterers, nor Wantons, &c. and Ephes. 5. 5, 6. When hee had said this, Ye know that no whoremonger nor vncleane person hath any inheritance in the Kingdome of Christ, and of God, he addeth, Let no man deceiue you with vaine words. And thus Salomon describes the man that is drawne to it; Pro. 7. 22. 23. Hee goeth after her straight-way, as an oxe goeth to the slaughter, [Page] or a foole to the correction of the stocks, till a dart strike thorow his liuer. As a bird hasteth to the snare, and knoweth not that it is for his life. If his vnderstanding were not blinded, if he knew well what he did, if he were not a foole, and as void of the true vse of his reason, as the bruit beast is, he could not doe as he doth.

I will therefore endeauour by the weapons of our warr-fare, such as I haue receiued from the Lords Armory (the holy Scriptures) to cast downe those thoughts and Imaginations, whereby Sathan deceiues men in this case, and hardens them in this sinne. And these weapons, if you will receiue them, and learne to vse them, you shall finde will be mighty through God to cast downe strong holds, as the Apostle speakes, 2. Cor. 10. 4. This is the soueraigne Preseruatiue to keepe vs from all Sathans Temptations. By the words of thy lips (saith Dauid, Psal. 17. 4.) I haue kept me from the paths of the destroyer.

Now the meanes whereby Sathan deceiues men, and drawes so many into this sinne, I finde to bee principally foure. 1. The generality of this sinne. 2. The hope of secrecy. 3. The hope of impunity. 4. The hope of repentance, and so of pardon.

1. The generality of this sinne deceiueth many: How can this bee so great a sinne (thinke they) that is so common in all places, and among all 1. sorts and conditions of men? How vsuall is this among such as are of chiefe credit, yea, are not many professors faulty in this? yea, are there not Preachers, and good Preachers too, that will doe as bad as this commeth vnto, and worse too?

This errour hath of old deceiued many: The example of some persons doth strangely comfort and harden men in sinne. The Prophet saith, Ezek. 16. 54. that the Iewes by their Iewdnesse and euill example, were a comfort vnto them, of Sodome and Samaria. When a sinne is become common, and growne into fashion, it is presently counted no sinne, or no great sinne at least. See how this hardned them, Ier. 44. 17. Wee will burne incense to the Queene of heauen. And why, we haue done it, and not we onely, but our Fathers, our Kings, and our Princes in the Cities of Iudea, and in the streets of Ierusalem. And surely these times are such, and this sinne is growne so common, as men shall haue much adoe to preserue themselues, and their families from it. As when the Plague is in a towne, if but some one or two houses be infected, a man may without danger goe to the towne, and liue in it: but if the infection grow generall, all men are afraid of it: so is it in this case. This made the Prophet complaine so, Esay 6. 5. Woe is me for I am vndone, because I am a man of vncleane lips (apt to offend in my speech, and how can I chuse, but be so? For) I dwell in the midst of a people of vncleane lips.

So that there is small hope, I shall any more preuaile in speaking against this sinne now, then Lot did when he sought to oppose himselfe to the multitude in the like case, Gen. 19. 4. All the men of Sodome from the young to the old, euen all from all quarters had compassed his house, and he verse 7. sought to perswade with them, but verse 9. see their answer, He is come alone as a stranger, and shall he iudge and rule?

Yet because Gods sheepe will heare his voice, Ioh. 10. 27. I will giue you out of Gods Word, some soueraigne preseruatiues against this temptation. Resp.

No mans example should be the rule of our conscience, that were to preferre Preser. 1. man before God. And it is a poore excuse, a poore comfort, for any to say, such a mans example drew me to this. What helpe found Adam in this excuse, when he said, Gen. 3. 12. The woman gaue mee of the tree, and I did [Page] cate? Nay it is a token of Gods wrath vpon thee to lay such stumbling blocks before thee, Matth. 18. 7. Woe be to the world, because of offences. And it is a certaine signe of reprobation in thee, that thou stumblest, and takest occasion to fall by such examples. Those whom God hath ordained to destruction, he will lay stumbling blocks before them, that they may perish: as he threatneth, Ier. 6. 21. Behold I will lay stu [...]bling blocks before this people, and the fathers, and the sonnes together shall fall vpon them, the neighbour, and his friend shall perish.

No sinne is the lesse odious, nor the danger of it the lesse, because it is common: for as it is certaine, the greatest part shall be damned, Matth. 7. 2 1 [...]. Broad is the way that leadeth to destruction, and many there be which goe in thereat. God hath made Tophet wide and large, as the Prophet speaketh, Esay 30. 33. So (though with men many times it be a meanes of immunitie from punishment to a lewd man, that hee hath many that ioyne with him in that sinne, yet) with God it is not: Though hand ioyne in hand (saith Salomon, Pro. 11. 21.) the wicked shall not be vnpunished, Nay the more common a sinne is, the more odious it is to God: and the more dangerous for them that liue in it. For nothing will hasten Gods vengeance so much as that. It was the generality of sinne in the old world that brought destruction vpon it, Ge [...]. 6. 12. And vpon Sodome likewise, Gen. 19. 4. See a notable proofe of this, Ier. 5. 7. How should I spare thee for this? and verse 9. Shall I not visit for these things? Shall not my soule bee auenged on such a nation as this? And marke the reason why the Lord must needs be auenged, vers. 7, 8. They committed adultery; and assembled themselues by companies in Harlots houses: euery man neyed after his neighbours wife. And yet (though the generality of sinne doe hasten and increase Gods vengeance vpon men in this life) if it would be any mitigation to the torments they should endure in hell, that they shall there haue so many good fellowes to beare them company, the matter were the lesse: but this shall also increase their torment there. As may appeare by that suit the rich man makes to Abraham, Luke 16. 28. that no [...]e of his brethren might come to him, into that place of torment.

So that (if we haue grace) this should not cause vs to make the lesse account of this sinne, that it is now growne so generall; but this should cause vs to hate it the more, and be the more afraid of it, and take so much the more heed to preserue our selues, and our families from it. So the wickednesse of the time, and place that Lot liued in, affected him. His righteous soule was vexed with it, 2. Pet. 2. 8. So speaketh Dauid of himselfe, Psal. 119. 53. Horror hath taken hold vpon mee, because of the wicked that forsake thy law.

The second deceit whereby Sathan drawes men to this sinne, and hardens them in it, is hope of secrecy. That they may commit it, and liue in it, and yet it shall neuer be descryed or knowne; or if they cannot bee so close (if they accustome themselues to it long) but men will surmise somewhat, and iudge the worst, yet so long as none can conuince them, what need they care. They see many that would cry out vpon, and thrust away out of their house, any that should bee euidently conuinced of the fact; that yet thinke neuer the worse of any for surmises, and presumptions, bee they neuer so strong. Nay it is certaine, many are the better liked for this: as if it were an argument of great wit, and sufficiency in any to be able to take their pleasure in this sin, and yet so to saue their owne credit, and the credit of the family that they liue in. And this is the cause of the monstrous, and vnnaturall practises that many vse to couer, and hide this sinne by. That this is a principall thing that deceiues many, is euident [Page] not onely by experience, but by that that the Scripture speaketh, Iob 24. 15. The eye of the Adulterer waiteth for the twilight, and saith none eye shall see mee, and disguiseth his face. And indeed they that liue in this vile and abominable sinne, are vsually marueilous close and secret, and subtill to conceale it. The Harlot is said (Pro. 7. 10.) to bee subtile of heart. See also the subtiltie of these sinners noted and described, Pro. 30. 19, 20. The Prophet Agur reckoneth the way of a man with a maid, and the way of an adulterous woman, (the cunning and secret practises of filthy persons of both sexes for the hiding of their sinne) among these things which neither himselfe nor any other man was possibly able to discouer and finde out, and compares it vnto the way of three things, which no wit or industry of man is able to descrie.

The preseruatiue against this temptation is the meditation of these three Preseru. points.

1. That God is present with thee at all times, and in all places, and beholdeth 1. the secretest of all thy actions, yea in such places, and in such company as no good man dare goe into, in which thou mayest be sure to be free enough from the censuring eye and tongue of those precise fellowes whom thou fearest and hatest so much; yet will the Lord be with thee euen there. If I make my bed in hell (saith Dauid, Psal. 149. 8. as indeed the places where such companions often vse to lodge, are little better) behold thou art there. This God alledgeth as a forcible reason against this sinne, Ier. 13. 27. I haue seene the lewdnesse of thy whoredomes. And Ier. 29. 23. Euen I know, and am a witnesse faith Lord. This meditation did Iob great good in this case, Iob 31. 4 Doth not be behold all my waies and tell my steppes? O if thou couldst remember that he seeth thee, and set thy selfe in his presence, and bring thy heart to that passe, that thou couldst euen desire euer to haue his company, and that he would euer take notice of thy waies, this would preserue thee from this, and all other sins. Why wilt thou my son (saith the wisedome of God, Pro. 5. 20, 2 [...].) Embrace the bosome of a stranger? For the waies of man are before the eyes of the Lord; and he pondereth all his goings.

Thou wouldst not commit this sinne, if thou wert sure thy pastor, thy neighbour, thy seruant, thy childe should know of it: thou wouldest seeme to them to be another manner of person. And that is the cause why you shall haue the most notorious Harlots, that will seeme very religious, I haue peace offerings with mee (saith the Harlot, Pro. 7. 14) this day haue I paid my vowes. O the Atheisme of thy heart, take notice of it, mourne for it, striue against it, pray against it. Thou fearest the eye of a mortall man, and fearest not the presence of the eternall God: who (according to that which he threatneth, Mal. 3. 5.) will be a swift witnesse against the adulterers. Yea the Lord hath oft brought vncleane persons (sometimes by terror of conscience, sometimes by frenzie) to that passe, that themselues haue beene the blazers and proclaimers of their own secret filthines. He hath constrained many of them to cry out of themselues as the Leper, Leuit. 13. 45. I am vncleane, I am vncleane. Or rather as Iudas did, Matth. 27. 4. who in extreame desperation, and hauing receiued in himselfe the sentence of his eternall damnation, cryed out openly and cared not who heard, saying I haue sinned. And what knowest thou (that art so confident in the secrecy of thy sinne) but either thy selfe or the party with whom thou committest this lewdnesse, may be brought to this passe before thou die? The meditation of this point is prescribed by our Sauiour, for a preseruatiue against hypocrisie, and this conceit of sinning secretly and closely in any kind, Luk. 12. 1, 2. Beware of the leuen of the Pharisees which is hypocrisie: for there is nothing couered, that shall not be reuealed, nor hid that shall not be made knowne.

[Page] 2. The more cunning thou hast beene in keeping thy sinne secret, the more doth God abhorre thee, 2. King. 17. 9. The children of Israel had done things secretly, that were not vpright before the Lord, saith the Holy Ghost, when hee would aggrauate their sinne, and shew the cause why God destroyed them. The more wit, and cunning any man sheweth in contriuing of sin, the more culpable he is before God. Thus God aggrauateth their sin, Ier. 4. 22. They are wise to doe euill, Rom. 16. 19. I would haue you wise to that that is good, and simple, concerning euill.

3. No vncleane person can haue any assurance of hope, that his sinne shall alwaies be kept secret. In the day of the Lord all mens secrets shall be discouered to all the world, 1. Cor. 4. 5. He will then lighten all things that are hid in darkenesse. Then shall euery vncleane person be made a gazing stocke to the world, and to Angels, and to men, as the Apostle speaketh, 1. Cor. 4. 5. in another case. And euen in this life God doth strangely discouer many vncleane persons that haue liued long in secret. Salomon brings in the fornicator complaining and bewailing his misery, euen in this respect, Pro. 5. 14. I was almost brought into the extreamity of misery in the midst of the congregation and assembly. And obserue this in them that are the cunningest in this sinne, that (though no body peraduenture can conuince them euidently of the fact) yet euery body (through this iust iudgement of God) condemnes them for it. As the Lord seeth their secretest villanies, so euen in this life, oft times hee vseth to testifie against them.

Lecture the seuenteenth, Iune 20. 1609.

THe third errour of minde, whereby Sathan deceiues men, and drawes them to this sinne, and hardens them in it, is the hope of impunity. For (saith he) admit thou doe slip, and haue the ill fortune to be discouered, what shalt thou be the worse for it?

1. With men thou shalt not fare much the worse for this. The ciuill Magistrate 1. will not meddle with thee. All the punishment is (if thou bee a poore body) but to stand a while in the Church, and say thou art sorry for it: and if thou be rich, thou mayest auoid that too: but what is that?

And secondly, as for thy credit, thou shalt not lose much: vnlesse it be with a sort of Precisians, whom euery man despiseth. But for the most, thou seest 2. they will like neuer the worse of any for this, not of a seruant, nor of a neighbour. Nay, thou mayst see, that men that make most open profession of this sin, are esteemed and desired by many, as the best companions: and professors also will be as ready to shew any kindnesse to such as are noted for this, as to any other.

And thirdly, as for the Lord, thou canst see no cause to thinke that he likes much the worse of a man for this. If he did, neither thy selfe, nor many 3. others that thou knowest could prosper as they doe.

This (as both experience, and the Scripture teach vs) preuailes marueilously with most men, Eccl. 8. 11. Because sentence against an euill worke is not executed speedily, therefore the heart of the children of men, is fully set in them to doe euill. See also the force that is in this to harden men in all kind of sin, Mal. 3. 15. We call the proud happy (say the prophane of that age) yea they that worke wickednesse are set vp, yea they that tempt the Lord are euen deliuered. Certainely, if the law had as well prouided for, and the sword of the Magistrate were as ready to be drawne out for the punishment of this sin, as of theft, we should haue as few whoremongers as theeues. Or if in the want of the law in this case, all such as are esteemed honest, and free from this sin themselues, would [Page] but hate it in others, and discountenance it as they might; doubtlesse they might restraine many from it.

But first the law hath not appointed any punishment for it, that is any way proportionable to the hainousnesse of the sin: And secondly, the ciuill Magistrate almost euery where is vnwilling to vse that authority that the law hath giuen him for the punishment of this sin; but counts it as a disparagement vnto him to meddle with it at all: And thirdly, the punishment of carting and whipping, which was wont to be inflicted (especially in Market townes) is growne out of vse: And fourthly, some Magistrates and priuate persons, doe make so light account of this sin, that it is not to be wondred at, that this sin is growne so common as it is.

For the conuincing of this error, and preseruing men from it, two things are to be considered. Answ.

First, that though the Magistrate doe not, yet it is his duty to punish this sinne, as farre as law giues liberty, and his great sinne that he doth not: And though priuate Christians doe not, yet it is their duty to shew detestation to this sinne.

Secondly, though men faile in their duty, yet is there no cause any should commit this sin vpon hope of impunity, for though men doe not, yet will God certainely punish this sin.

For first, as for the Magistrate, we know that by his calling he is Custos vtriusque tabulae, and charged with the law of God to see it kept by those that are vnder his authority. He is the Minister of God to take vengeance on him that doth euill, Rom. 13. 4. The authority he hath, and the preheminence God hath giuen him aboue other men, is giuen him to that end. And the Magistrate is bound by Gods law to punish this sinne as well as any other, Iob 31. 11. This is a wickednesse, and an iniquity to bee punished, by the Iudges.

And both of the Magistrate, and of euery priuate Christian this is required (as he desireth that Gods mercy should be vpon him and his posterity) that he abhorre this sinne, and doe that that in him lieth, to bring it vnto shame and punishment, Amos 5. 15. Hate the euill, and loue the good, and establish iudgement in the gate; it may be that the Lord God of hosts will be mercifull to the remnant of Iacob.

I know it is esteemed by many a signe of a good nature, and disposition to be kind to all persons how lewd soeuer they be. But marke what the Holy Ghost in the Scripture speakes of this kindnesse. 1. He makes it a signe that a man hath no feare of God in him when he cannot abhorre sin, Psal. 36. 1, 4. 2. He saith that that man makes no conscience of sin himselfe, that is ready to speake in fauour of a lewd man, Pro. 28. 4. They that forsake the law praise the wicked, and are apt to speake for them, and to take their part: but they that keepe the law, set themselues against them. 3. He makes it a greater signe of an vngracious heart for a man to fauour sin in others, then to commit sin himselfe, Rom. 1. 31. Which men (though they know the law of God, how that they that commit such things are worthy of death yet) not onely doe the same, but also fauour them that doe them.

And whereas on the other side it is counted pride, and malice, and cruelty, for a man to seeke the disgrace, or punishment of any lewd person, the Holy Ghost saith, there is no true loue in any, but in such onely.

1. There is no true loue to God in any, that cannot vnfeinedly hate sinne, whereby he is dishonoured, Psal. 97. 10. Yee that loue the Lord, hate the thing that is euill.

2. There is no true loue to our selues, to our families, and the place wee liue in, vnlesse we hate such sinnes as will bring Gods curse vpon vs. Till [Page] Achan was punished, Gods curse was vpon the whole host of Israel, Iosh. 7. 12. Neither will I bee with you any more, except ye destroy the excommunicate from among you. And see what a blessing, Phineas brought both vpon his owne house, and vpon all Israell, by the zealous hatred hee shewed against this sinne, in the punishing of Zimry and Cozby, Numbers 25. 11, 12.

3. There is no true loue in any to their neighbours and country, but in such onely. For the shame and punishment, that one man is brought vnto, is a meanes to restraine many from committing this sinne, and so to preserue them from the curse of God that is due vnto it. That is the reason, the Lord giueth for the seuerity that he enioyned the Magistrate to vse, Deut. 13. 11. That all Israeli may heare, and feare, and doe no more any such wickednesse as this among you.

4. There is no true loue to the sinner himselfe in any but in such onely. For the disgrace and punishment that he is brought vnto, is the likeliest and best meanes to bring him to true repentance, Psal. 83. 16. Fill their faces with shame, that they may seeke thy name O Lord, 2. Thess. 3. 14. If any man obey not our sayings, haue no company with him that he may bee ashamed, verse 15. yet count him not as an enemy.

Secondly, It is no aduantage to the vncleane person that men faile in their duty, and doe not shew that detestation to his sin that they ought to doe. For all kind of sinners may assuredly looke for plagues from God euen in this life, though Magistrates should winke at them. Behold (saith Salomon, Pro. 11. 31.) the righteous shall bee recompenced on the earth, much more the wicked and the sinner. And Eccl. 8. 12, 13. Though a sinner doe euill an hundred times, and his daies bee prolonged; Yet surely, I know, that it shall bee well with them that feare God, which feare before him. But it shall not bee well with the wicked, neither shall bee prolong his daies, which are as a shadow; because hee feareth not before God, Nah. 1. 2, 3. God is iealous, and the Lord reuengeth; the Lord reuengeth, and is furious, the Lord will take vengeance on his aduersaries, and hee reserueth wrath for his enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked: The Lord hath his way in the Whirle-wind, and in the storme, and the clouds are the dust of his feet. But of all sinners, none haue more cause to looke for fearefull iudgements from God, then they that liue in this sinne. For God hates this sinne, and will certainely punish, and plague it: though men doe not. Yea, there is no one sinne, (specially against the second Table) which he hath set more euident marks of his indignation vpon, and witnessed it, by executing his iudgements vpon men for it, then this. Is not destruction to the wicked (saith Iob, speaking of this sin, Iob 31. 3.) and a strange punishment to the workers of iniquity, Heb. 13. 4. Whoremongers, and Adulterers, God will iudge. For this very sinne, therefell of Israel in one day, three and twenty thousand, 1. Cor. 10. 8. And the Apostle tells vs that all iudgements, that befall a Nation, a Country, or Towne, are to be imputed chiefly to this sinne, Ephes. 5. 6. Let no man deceiue you with vaine words, for because of these things commeth the wrath of God vpon the children of disobedience. But I will shew you more particularly how God is wont to punish this sinne: And I am deceiued, if any one sinne hath so many punishments, so particularly threatned in the word against it, as this hath.

1. God plagues men in their bodies for this sinne. Not onely as Salomon speaketh, because Pro. 5. 11. It consumeth the flesh, and the body, but he hath inuented a plague proper, and peculiar to this sinne: euen that infectious, and loathsome disease, which at the first was called the disease of Naples, and after, the French disease, but now may aswell be called the [Page] English disease. For of very many in all places, that may now be said, which Zophar speaketh to Iob 20. 11. His bones are full of the sinne of his youth, and it shall lie downe with him in the dust. Other diseases may well be called the fruits of sinne: but is there any sinne that hath a disease that is so naturall a fruit of it, and that beares his name in the forehead thereof, so as this doth?

2. God plagueth men in their goods for this sinne, Pro. 6. 26. Because of the whorish woman, a man is brought to a morsell of bread, Iob 24. 18. Their portion shall bee cursed vpon the earth. Many a man is brought to beggery by it. Yea, this sinne is able to destroy Kings, as Salomons mother taught him, Pro. 31. 3.

3. God plagueth men in their good name, and reputation for this sinne, Pro. 6. 33. He shall finde dishonour, and his reproach shall neuer be put away. Let him haue neuer so much wealth, and power, he shall haue no true credit, nor estimation with men, no not with his owne seruants, or children, or such as are most bound vnto him. God told Dauid, that when he committed this sin, he despised him, 2. Sam. 12. 10. And those that despise God, shall be sure to be despised, 1. Sam. 2. 30.

4. God plagueth men in their posteritie for this sinne, Iob 31. 12. This is a fire, that shall deuoure to destruction, and roote out all mine increase, Iob 21. 19. God will lay vp the sorrow of the father, for his children. Many a goodly family hath beene ouerthrowne by this sin. Yea, for this sinne God denies a posterity to many. It is not only the curse whereby God threatneth the man that commits incestuous vncleannesse that hee shall die childlesse, Leuit. 20. 20, 21. but of all adulterers and fornicators, also the Lord saith, Hos. 4. 10. they shall commit whoredome and shall not increase. Iudah though in all likelyhood he were but thirty yeares old when he lay with Tamar, Gen. 38. and had two sonnes by her yet doe we neuer reade that he had any childe after: sure it is that from them two onely, and Selah whom he had before, the families of Iudah are reckoned, Gen. 46. 12. Num. 26. 19. 22. 1. Chron. 2. 3, 4.

5. God plagueth the family, and towne, where such men dwell, for this sinne, Gen 29. 18. God shut vp euery wombe of the house of Abimilech because of Sarah, when there was but a purpose in him to commit adultery with Sarah, though he intended it vnwittingly altogether. The family and towne is polluted and made guilty of sinne, Ier. 2. 2. Thou hast polluted the Land with thy whoredomes, Num. 25. 1. The people began to commit whoredome with the daughters of Moab; and verse 3. The wrath of the Lord was kindled against Israel; and verse 4. Hee sent a plague, that consumed twenty foure thousand.

6. Because many an vncleane person will be ready to say: none of all these plagues, I thanke God haue hitherto, nor doe now touch me: I say vnto such men.

1. The longer Gods plagues are deferred, the heauier they will be [...]hen they come: the longer he is fetching his blow, the deeper will he cut when he smites, Rom. 9. 22. The cause why God suffers with long patience the vessels of wrath prepared for destruction, is, that he might shew his wrath, and make his power knowne vpon them the more.

2. Thou mayst bee plagued of God with a plague that is of all others most grieuous, and neuer feele it: thou maist be plagued in thy soule, and conscience, Pro. 6. 32. Hee that doth it destroyeth his owne soule. When God would punish Pharaoh, so as hee might make his power seene vpon him, Rom. 9. 17. Hee punished him with hardnesse of heart, Exod. 9. 12. which was a greater plague then all the rest of the plagues of Egypt. [Page] So this is spoken of as of the most fearefull punishment, Rom. 1. 28. When God giues a man vp to a Reprobate minde.

3. If thou wert altogether spared in this life, and neither punished in thy body, nor in thy soule, yet is there another place prepared for thee, where thou shalt be sure to be punished; with farre more fearefull punishments then any can be felt here. Thou shalt neuer be able (continuing in thy sin) to escape the damnation of hell, which is in a speciall sort threatned against this sin, whoremongers shall be sure to haue their part in the lake that burneth with fire and brimstone which is the second death, Apoc. 21. 8. That makes Salomon say, they are as neere to hell, as they that haue one foot there already, Pro. 5. 5. Her feet goe downe to death, her steps take hold on hell. And Pro. 9. 18. Her guests are in the depth of hell.

And as the Lords forbearing wicked men in this life, and causing them to prosper, is a certaine argument he hath determined to reserue their full punishment for hell, it is an euidence token of a righteous iudgement to come (saith the Apostle, [...]. Thess. 1. [...]. 6) when wicked men are spared here. So is it said that of all sinners the Lord hath chiefly reserued the vncleane persons to be punished there, 2. Pet. 1. 9. 10.

And by how much the more they haue beene spared here, by how much the more patience, and bounty the Lord hath shewed them here: by so much the more grieuous, and fearefull shall their torment be there, Luke 16. 25. Sonne, remember (saith Abraham to Diues) That thou in thy life time receiuedst thy good things, and likewise Lazarus euill thing, but now hee is comforted, and thou art tormented. And Rom. 2. 4, 5. Despisest th [...]n the riches of his goodnesse, and forbearance, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance. But after thy hardnesse and impenitent heart, treasurest vp vnto thy selfe wrath against the day of wrath, and reuelation of the righteous iudgement of God.

So that if thou wert wise, thou wouldst thinke it no aduantage to thee, that thou hast so well escaped all the plagues which God hath threatned against thy sinne in this life; but desire rather that the Lord would punish thee here (where he alwaies vseth in wrath to remember mercy) and not reserue thy whole punishment for the life to come, where there shall bee iudgement without mercy: his punishments there shall haue no mixture of mercy in them.

Lecture the eighteenth, Iune 27. 1609.

THe fourth and last error of mind whereby Sathan draweth men to vncleannesse, and hardneth them in it, is the hope of repentance, and so of pardon.

For there are very many whom hee cannot so farre blind, but they know it is a sinne, and a hainous sinne, and a sinne that they are sure they shall bee damned for, if they should not repent of it. But such he encourageth to this sinne, by perswading them. 1. Thou knowest by the Scripture, that whensoeuer thou shalt repent thee of it: (though it be not before thy death) God will surely pardon it, Ezek. 18. 21. 2. Thou hast no cause to doubt, but thou shalt be able to repent, and dye in Gods fauour. For 1. Thou seest many that haue liued in this sinne, that yet haue now left it, 2. Many that although they neuer left it before, yet on their death beds haue repented, and dyed as well as any. And thirdly, thine owne experience will tell thee what thou art able to doe. For hast thou not oft felt that thou hast repented and beene sorry for this sinne after thou hast committed it? 3. And if thou mayst but dye [Page] well, dye in Gods fauour, what needest thou care for more? No matter how thou liuest, so thou mayst dye well.

Thus seemed he to haue perswaded Balaam, Let mee die the death of the righteous, and let my last end be like his saith he, Num. 23. 10. And with this deceit (doubtlesse) he perswadeth many, and preuailes more with men, then by any other of his tentations and subtilties whatsoeuer. For what is the cause why you shall finde men, much more carefull to conceale this sinne from men, then from God; Yea, they will not sticke to commit periury, and murder (which are farre more hainous offences against God) that they may hide their whoredomes from men. Surely they thinke they may be bold with God, it is no matter how they prouoke him, they can deale well enough with him; he is more mercifull, and ready to forgiue then man is; and if they doe but repent, and say they are sorrie for their sin, he will forgiue them straight.

Now the preseruatiue, and remedy against this so dangerous a deceit of Sathan, consisteth of three points, 1. The true knowledge of God, and of his disposition, toward such sinners. 2. The true knowledge of ourselues, and of that state we cast our selues into, when once we fall into such sinnes. 3. The true knowledge of the danger we haue brought the party vnto, with whom we haue committed this sin.

First; It cannot be denyed, but the Lord (to them whom he loueth in Christ) is infinitely more mercifull, then any man can be, to them whom he loueth most dearely. That made Dauid say: 2. Sam. 24. 14. Let me now fall into the hand of the Lord (for his mercies are great) and let mee not fall into the hand of man. And when the Lord had spoken of his great mercy: Hee will haue mercy vpon him, our God is very ready to forgiue. He amplifieth it, verse 8. by comparing his mercy with the mercies of man. My thoughts are not your thoughts, neither are your waies my waies, but verse 9. As the heauens are higher then the earth: So are my waies higher then your wayes, and my thoughts then your thoughts.

But as he is more mercifull then any man: so hee hates sinne more then any man can doe. Hab. 1. 13. He cannot see, hee cannot beheld it, Psal. 11. 5. The wicked, and him that loueth iniquity doth his soule hate, verse 6. Upon the wicked he shall raine snares, fire and brimstone, and stormy tempest, this is the portion of their cup.

Yea Christ (through whom onely we hope to finde mercy with God) hateth sinne with an infinite hatred, Exod. 23. 21. Prouoke him not, for hee will not spare your misdeeds, because my name is in him. And it is a farre more fearefull thing for a wicked man (though not for such a one as Dauid was) to fall into his hands, to haue his displeasure, then the displeasure of all the men in the world, Heb. 10. When the Apostle had said, verse 30. Uengeance is mine, I will recompence, saith the Lord. And againe, The Lord shall iudge his people, Whereas some desperate sinner might haue said (as now many doe) if that be all, I care not; let me shunne the shame and punishment of the world, and (as for the Lord) I shall doe well enough with him: he addeth verse 31. It is a fearefull thing to fall into the hands of the liuing God, Psal. 75. 7. Thou euen thou art to be feared; and who shall stand in thy sight when thou art angry? This the Elect haue felt. This made Dauid cry out, Psal. 51. 4. Against thee, thee onely haue I shunned, and done this euill in thy sight. His worldly punishment, and shame neuer troubled him in comparison of this. And this shall the wickedest man in the world feele one day when God shall awaken his conscience. He shall wish rather hee had to deale with all the men in the world then with the Lord: he will make no reckoning of the displeasure, and contempt of the whole world in respect [Page] of the Lords wrath. See an experiment of this in Iudas: he cared not for displeasing the chiefe Priests and Elders, nor for shaming himselfe so publikely; but the wrath of God which he had the sense of, was intolerable to him, Mat. 27. 4, 5. And if the wrath of God be so intollerable in this life to the wicked, what shall it be in the day of wrath (as the day of iudgement is called, Rom. 2. 5.) Surely, the stoutest and most profane sinners that in this life haue made so small account of Gods displeasure, and thought they could doe well enough with him, and haue gloried so much in Christ, Apoc. 6. 15. 17. Euen Kings and Captaines, and euery bond man, and euery freeman, shall cry to the mountaines and rocks, fall on vs, and hide vs from the presence of him that sits on the throne, & from the wrath of the Lamb: for the great day of his wrath is come, and who can stand?

2. As ready as the Lord is to forgiue sinne, and easie to be intreated, yet can he not pardon any but vpon their vnfained repentance. It is as possible for a woman to be deliuered of a child in her sleepe: as for a man to be deliuered from the guilt and punishment of this sin, before he haue vnfainedly repented. Christ is called a Prince, and a Sauiour to giue repentance vnto Israel, and remission of sins, Acts 5. 31. He can giue remission of sins to none, but such as he hath giuen repentance vnto.

3. Though the Lord be so mercifull, that vpon repentance he giueth pardon to euery sinner, yet such a mans sin may be, that the Lord will most seuerely and sharpely correct, and scourge him for it; euen after he hath repented, and obtained mercy and pardon. For though when God pardoneth sin, he remit not onely the guilt of it, but the punishment also: yet he chastiseth oft times very sharpely such as he hath pardoned. See an excellent experiment of this in Dauid, when Nathan had dealt particularly with him, he repented and God pardoned his sin, 2. Sam. 12. 13. But did he heare no more of his sinne after he had repented? yes: the outward miseries threatned by the Prophet, 2. Sam. 12. 10, 11. fell all vpon him for all that. And he endured such inward anguish of conscience, as put him to such paine, as if all his bones had beene broken with it, Ps. 51. 8. And in comparison whereof all his outward miseries seemed but as flea-bitings to him.

And if thou belong vnto him, be sure he will deale with thee also after this manner. Let no man therefore say: howsoeuer I haue liued, if I repent, I shall neuer be damned, and so long I care not. For though thou may be sure thou shalt neuer be damned, if thou can vnfainedly repent, yet mayst thou for al thy repentance fall into many great miseries in this life, such as may make thy hart to ake: and such as (if thou couldest beleeue and thinke vpon) thou wouldest be loath to buy thy sweetest sins at so deare a rate. The Magistrate (thou seest) hath many punishments for sin besides death: he hath the stockes and the gaole, and the whip, and the pillorie, &c. and so hath the Lord.

Now come I to the second preseruatiue against this tentation: which is the true knowledge of our selues, and of that estate we come into, when once we fall into such sins; for euery vncleane person hath iust cause to feare, that when once he hath committed this sin, he shall neuer be able to repent of it.

This I prooue by foure reasons.

1. No man is able to repent of himselfe, but it is a great and supernaturall grace of God, whereby any man is made able to repent, 2. Tim. 2. 25, 26. In meekenesse instruct those that oppose themselues, if God peraduenture will giue them repentance to the acknowledging of the truth. And that they may recouer themselues out of the snare of the diuell, who are taken captiue by him at his will. Obserue in those words. 1. This comes of Gods gift onely. 2. That euery sinner is in Satans snare, out of which it must needs be hard to get out. When once a man hath fallen into any sin against his conscience, it is naturall for him to go on in it further and further, till his heart be hardened in it, Eph. 4. 18, 19. [Page] The Gentiles walke in the vanity of their mind, Hauing their vnderstanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart, who being past feeling, haue giuen themselues ouer vnto lasciuiousnesse; to worke all vncleannesse with greedinesse. It is naturall for sinne to harden the heart, and to depriue a man of that sense and trouble he found when he first committed it; Heb. 3. 13. Take heed least any of you be hardened through the deceitfulnesse of sinne. Yea when a man hath once accustomed himselfe to any sinne, he cannot leaue it, or repent of it, though he would, no more then the Leopard can change his spots, Ier. 13. 23.

2. God hath threatned to punish such as sinne against the light of their hearts presumptuously, by withdrawing his grace from them, and hardning their hearts, Deut. 29. 19, 20. He will not spare that man that blesseth himselfe in his heart. Because I haue purged thee (saith the Lord, Ezek. 24. 13.) and thou wast not purged: thou shalt not be purged from thy filthinesse any more, till I haue caused my fury to rest vpon thee. When Pharaoh had hardened his heart first, by continuing in sinne, and resisting the worke of Gods grace in him, Exod. 8. 15. then did God harden his heart in a supernaturall manner, Exod. 9. 12.

3. Aboue all sinnes, God hath specially threatned to punish this sinne with hardnesse of heart, and impenitency, Prou. 2. 19. None that goe vnto her (the strange woman) returne againe, neither take they hold on the paths of life. And Prou. 23. 27. An Whore is a deepe ditch, and a strange wom [...] is a narrow pit. Of these sinners chiefly it is said, that God reserueth them to the day of iudgement to be punished, 2. Pet. 2. 9, 10.

4. Experience proueth this also. For, 1. Obserue it, and you shall find that they that are once giuen vp to this sinne, are more impudent then other sinners; more gracelesse, prophane, and blasphemous; deriders and contemners of all piety. Therefore impudent sinners are said to haue a Whores forehead, Ier. 3. 3. And that is thus described, Pro. 7. 13. She caught him and kissed him. Therefore are they compared to dogs, Deut. 23. 18. 2. Sam. 3. 8. Therefore they are said to be destitute of vnderstanding: and to haue lost euen the light of nature, Pro. 6. 32. and 7. 7. and Prou. 9. 13. the whore her selfe is said to be simple and to know nothing. And the lewd man that is allured and ouercome by her, (vers. 16.) is said to be simple and void of vnderstanding. [...]. We haue knowne many that haue fallen into this sinne, and liued in it: but how many haue we knowne that haue truly repented? It is a strange speech of Salomon, Eccl. 7. 28. One man among a thousand haue I found, but a woman among all those haue I not found.

I cannot deny, but we may haue knowne many that haue come thus farre as to confesse this sinne, and to shew sorrow for it, and to leaue it also: but alas, there is more required to true repentance then this comes to.

1. Not euery sinner that can confesse his sinne, may be said to repent: for, then Pharaoh repented, Exod. 9. 27. And Iudas also, Mat. 27. 3, 4. But he that confesseth it, 1. Particularly, as Achan vpon Ioshuahs fatherly counsell did, Iosh. 7. 20. 2. Freely, without extenuating of it, or excusing it, as Paul did his, 1. Tim. 1. 13. 15. Dan. 9. 4. 19. Of the sixteene verses that containe his prayer, foureteene of them are spent in confessing and aggrauating of their sinnes. 3. With griefe and shame, as Gods people did, 1. Sam. 7. 6. when in their fast they shed teares, so abundantly, as if they had drawne buckets full of the water, and powred them out before the Lord.

2. Not euery sinner that sorroweth for sinne, may be said to repent; for so much is also said of Iudas, Mat. 27. 4. And of Ahab too, 1. King. 21. 19. But he that sorroweth, 1. Deeply and seriously, as a man would mourne for the losse of his onely sonne, or of his first-borne, Zach. 12. 10. And proportionably [Page] to the quality of his sinne, as Manasses did, 2. Chron. 33. 12. 2. Constantly, suffering sorrow to abide vpon his heart; and not seeking to put it off by worldly comforts, before it haue had a good worke in him. It is not enough to hold downe our head for a day like a bulrush, Esa. 58. 5. This is but a dawbing vp of the breaches God hath made in our hearts with vntempered morter (as the Prophet speaketh, Ezek. 13. 11.) that had not time enough allowed in the making and tempering of it; and therefore could not last. 8. Not for any worldly shame or hurt that his sinne already hath, or is like to bring vpon him, nor for the feare of Gods wrath onely: but chiefly for that he hath sinned against, and offended God, Against thee, thee onely haue I sinned saith Dauid, Psal. 51. 3. Therefore true repentance is called repentance toward God, Act. 20. 21.

3. Not euery sinner that hath left this sinne, may be said to haue truly repented: for a man may grow weary of sinne in carnall respects, she hath wearied her selfe with lies, saith the Lord, Ezek. 24. 12. and sinne may haue left him.

But he that, 1. Leaueth sinne vpon a detestation to sinne: and a godly sorrow that he hath offended God by it, 2. Cor. 7. 10. 11. 2. Leaueth all knowne sinnes as well as some, whosoeuer shall keepe the whole Law, and yet offend (wittingly and willingly) in one point, hee is guilty of all, Iam. 2. 10. 3. Shunneth carefully all shewes and appearances of euill, 1. Thess. 5. 22. all occasions and prouocations to the sinne he hath left, true repentance hath in it carefulnesse to shun all prouocations and feare to fall into the same againe, as the Apostle speaketh, 2. Cor. 7. 11. And the true penitent will make a couenant with his eyes, as Iob did, Iob 31. 1. 4. That hates it in others, and is carefull to draw others from the sinne that himselfe hath left, Then will I teach transgressors thy wayes, and sinners shalbe auerted vnto thee, saith Dauid, Psal. 51. 13. Specially those of his owne family, and such as he may most preuaile withall, Iob 11. 14. Let not wickednesse dwell in thy tabernacles.

The third preseruatiue against this tentation is, the considering of the danger we haue brought that party vnto, with whom we haue committed this sinne. For, though the Fornicator were sure God would giue him grace to repent; yet must it needs be a great cause of feare, and trouble to his conscience, vnlesse he be also sure that the party whom he hath drawne to this sinne, hath truly repented as well as himselfe. In this respect this sinne is worse then either theft or murder; in those the wrong that is done vnto another, may be done without any hurt or danger to his soule; but so it is not in this sinne: In which respect we know this badge of Gods indignation is set vpon Ieroboam oft after his death: Ieroboam that made Israel to sinne.

Now the vse and end of all this that I haue spoken, is not to driue any to despaire, For, 1. Though it be so hard a thing truly to repent, and impossible to man, yet is God able to giue repentance to him that hath committed and liued long in this sinne, All things are possible with God, Mat. 19. [...]6, 27. 2. Though few haue obtained this grace to repent after they haue committed this sinne, yet some haue. Yea, some examples God hath giuen vs in his Word for it; as Luk. 7. 37. 50 least any humbled sinner should despaire. 3. Though God had neuer yet giuen to any this grace, yet is he able to do it now to thee.

But I haue thus farre vrged this point.

1. To perswade such as doe offend this way to seeke betimes with all earnestnesse and importunitie for this grace of vnfained repentance, and not to grow secure vpon hope, that they may haue it hereafter when they will.

[Page] 2. To perswade such as (hauing heretofore liued in this sinne) do now think they haue truly repented; to examine their repentance carefully.

3. To teach and perswade all men, that (whereas Satan vseth to draw men to this, and all other sinnes by this hope, that they may be able to repent:) this aboue all things should terrifie and restraine men from sinne, that they are vncertaine whether they shall be euer able to repent: yea, that they haue so great causes to feare, that they shall neuer be able to repent: and that they know the least sinne they commit, will damne them, if they do not repent.

Lecture the nineteenth, Iuly 4. 1609.

IT remaineth now, that we come to the second vse of the former Doctrine.

That forasmuch as fornication, and all vncleannesse is proued to be so hainous and dangerous a sinne: we would therefore euery one of vs hearken vnto, and embrace that exhortation of the Apostle, 1. Cor. 6. 18. Flie fornication: and 2. Tim. 2. 22. Flie also from the lusts of youth. Which is more then if he should haue said, abstaine from fornication, abstaine from the Lusts of youth. His meaning is, that no Christian should too farre presume of his owne strength in this case, but (to shew his detestation of this sinne, and care to auoid it) he should flie as farre from it, as he can. So that the exhortation consisteth of two branches.

1. That we should shun all shewes, and signes, and appearances of this sinne.

2. That we should shun all occasions and prouocations to this sinne.

No Christian must thinke it sufficient, to abstaine from this sinne, but euery one is bound so farre to detest it, as to shun all shewes and appearance of it, that may giue men occasion to suspect vs of it. Tush (will some say) what care I what men thinke of mee: so long as God and mine owne conscience can witnesse with me, that I am free from sinne? And in this many doe maruellously flatter and deceiue themselues. Some that are indeed free from the sinne it selfe, and some that are guilty of the sinne, please themselues in this, that men can charge them no further then with appearance, and shewes of this sinne: and what care they for that? But marke what the Holy Ghost saith in this case: 1. Thess. 5. 22. Abstaine from all appearance of euill. Exod. 23. 7. Thou shalt keepe thee farre from a false matter. And the Apostle saith, that true repentance will worke in a man a care to cleare himselfe from the sinne he had committed, 2. Cor. 7. 11. And whereas they say, they care not what men thinke of them: It is certaine, that he that careth not what men (specially good men) thinke of him, hath no true feare of God in him, Prouerbes 22. 1. A good name is to be chosen aboue great riches; And the Apostle would needs haue Titus, and two other chosen by the Church, to ioyne with him in carrying the beneuolence of the Church of Macedonia to Ierusalem; because he was carefull to auoid all suspition of dealing ill in that businesse, 2. Cor. 8. 20. Auoiding this, that no man should blame vs, in this abundance that is ministred by vs. Ver. 21. Prouiding for honest things, not onely before the Lord, but also before men. And on the contrary, it is noted as a signe of extreme vngraciousnesse in the vnrighteous Iudge, that he neither feared God, nor reuerenced men, Luke 18. 2. So that it is plaine euery Christian should so hate this sinne, as to shunne all signes and shewes whereby hee may giue men occasion to suspect him of it: or to thinke he doth not much dislike it.

[Page] This reprooueth fiue sorts of men.

First, such as entertaine familiarity with such as are infamous for this 1. sinne. Euery ones heart and disposition may be knowne by his company. Dauid takes comfort in this (as a speciall note of the vprightnesse, and innocency of his heart) That hee had not haunted with vaine persons, nor kept company with the wicked, Psal. 26. 4, 5. And on the contrary, it is made a signe of a wicked man: Psal. 50. 18. to be partaker with Adulterers. And Paul wrote to the Corinthians that they should not keepe company with fornicators, 1. Cor. 5. 9.

There be some men so infamous for this sin, that there is none (how honest soeuer) whom they are familiar with: but they must needs incurre a blot in their reputation by them. Let none such comfort themselues in their innocency, for if they did flie fornication, and hate it as they ought they durst not seeke, or desire the familiarity of such persons.

Secondly, Such as haunt suspected houses. Salomon speakes of such a one: Pro. 7. 8, 9. Who passed through the street, by the corner where the 2. harlot dwelt, and went toward her house in the twilight of the euening, when the night began to be darke. Loe he haunted a suspected house at a suspicious time. Therefore he calleth him a foole, a youth void of vnderstanding. And therefore he giueth euery one counsaile: Pro. 5. 8. Keepe thy way farre from her, and come not neare the dore of her house. I deny not but some that vse such houses may be honest, they may haue other intents in going to them: but surely such as haunt them doe not flie fornication, nor detest this sinne, as they ought to doe.

3. Such as vse light, and immodest attire: and setting out of their beauty. It is a fond, and prophane conceit to thinke it mattereth not how men, and 3. women goe attired, so that their mind be honest: For the Holy Ghost commandeth all (specially women) to shew modesty and shamefastnesse euen in their attire: 1. Timothie 2. 9. I will that the women attire themselues in comely apparell, with shamefastnesse and modestie. And there is a kind of attire, and setting forth the beauty, which is called an harlots attire (because harlots first deuised it; and doe most vse it) Prouerbs 7. 10. Behold there met him a woman in an harlots attire (ornatu meritricio, as the word in the originall signifieth, and all the best Interpreters reade it) And to this the Lord alludeth: Hosea 2. 2. Let her take away her fornications from her face, (for so it ought to be read [...]) and her adulteries from betweene her breasts. How could there be fornication in her face, and adultery betweene her breasts? Truely the meaning is: she wore the badge and cognisance of that sinne in those parts. The laying out, and painting of the breasts is called, the adultery of the breasts: and the painting of the face (which is noted by the Holy Ghost, 2. Kings 9. 30. Ieremie 4. 30. to haue beene the practice of harlots) is called the fornication of the face. I make no doubt but many that are honest vse this now a dayes: yet can I not, nor dare I excuse them that vse it: but I must needs say, that though they sin not in fornication, yet they sinne in immodesty. Though they seeme to make conscience of this commandement (thou shalt not commit adultery) yet there is another commandement, Flye fornication, auoide all appearance of euill) which they make no conscience of at all: and therefore they are guilty of hainous sinne.

Such as vse filthy talke, and filthy songs. It is strange to see what liberty many (euen some that in many things will seeme religious: will pray 4. dayly; and heare deuoutly) will giue to themselues this way. Though they haue no other exercise of their wit (if their company serue them) but in scurrulous iests, and filthy communication, no such musicke in their mirth [Page] as amaroas and filthy songs; yet if they can say they are honest for all this, they thinke they are well. These men I would haue to obserue these things. 1. Filthy words (whatsoeuer thou sayest) doe argue a filthy heart: Matthew 15. 18. Those things which proceed out of the mouth, come from the heart, and they defile the man, Matthew 12. 34. From the abundance of the heart the mouth speaketh. Yet haue we many old fornicators (whose bodies are disabled to this sinne) that haue yet as bad hearts as euer they had, and shew that by the delight they take in speaking filthily. And yet (silly fooles) they slatter themselues in this, that they haue left that sinne. 2. Say thy heart were cleane, that is not enough: thou must also make conscience of thy words. The froward mouth doe I hate (saith the Lord) Pro. 8. 13. & 18. 21. Death and life are in the power of the tongue, Matth. 12. 37. By thy words thou shalt bee iustified, and by thy words thou shalt bee condemned, Iames 1. 26. If any man among you seeme to bee religious, and bridle not his tongue, but deceiues his owne heart, this mans Religion is vaine. Ephes. 4, 29. Let not corrupt (rotten) communication come out of your mouthes; And 5. 4. Let no filthinesse, nor foolish talking, nor iesting, be once named among you. Marke how iesting ( [...]) is ioyned to filthy talking: because men are wont to excuse it thus, they speake in iest, they meane no hurt, we must giue them leaue to be merry: Such speech (though it be vsed but in iest) is condemned. This is one kind of that mirth that Salomon speakes of: Eccl. 2. 2. I said to laughter thou art mad. Pro. 26. 18. 19. Like mad men they cast about them firebrands, and deadly things and say they are in sport. 3. Our tongue of all the members of our body is giuen of God, to be the principall instrument, whereby we may glorifie God. Therefore it is in the Hebrew Phrase called our glory. Psal. 30. 12. Therefore shall my glory praise thee, and not cease. Iames 3. 9. Therewith blesse we God. That is the cause why the Lord can worst endure to be dishonoured by that member. Therefore Diues is said to haue felt a speciall torment in his tongue: Luke 16. 24. Send Lazarus that he may dippe the tippe of his finger in water, and coole my tongue, for I am tormented in this flame. To conclude; pretend, and glory neuer so much of thy honesty, certaine it is if thou didst flie fornication and hate it as thou oughtest, thou durst not accustome thy selfe to thy filthy talke.

Such as delight in, or can endure filthy talke: such as will prouoke filthy persons to speake filthily; such as will call to the Musitians for the filthiest 5. songs they haue. For this is a shrewd signe of a filthy heart, specially in women, because modesty is chiefely required of that sex: it argueth an vncleane heart to delight in the lewd speech of others: Pro. 17. 4. A wicked do [...] giueth eare to a naughty tongue. 1. Certainely it will grieue, and vexe an honest heart to heare such things. Ephes. 4. 29, 30. Let no corrupt communication come out of your mouth, verse. 30. grieue not the holy Spirit of God. It is said of Lot, his righteous soule was vexed with hearing such things as he heard in Sodome. 2. Pet. 2. 8. 2. There is a speciall force in such speech to corrupt them that heare it. 1. Cor. 15. 33. Be not deceiued: euill communications corrupt good manners. 3. The eare is giuen of God to another end, that is, to heare the Word, and to be (sensus disciplinae) that sence whereby knowledge should be conueyed into the heart: he that hath eares to heare (Gods Word he meanes) let him heare, saith our Sauiour, Matth. 11. 15. 4. A good man should not endure him that vseth to bring lies to him, and raise slanders, Psalme 101. 7. Hee that telleth lies shall not tarry in my sight, much lesse should hee endure them that talke filthily. 5. If any shall obiect. How can I let lewd men from speaking lewdely? It is to no purpose to reproue such, they would be the worse for it. I answer, that if honest men would [Page] shew that dislike as they might, they would not be much troubled with such varlets. That which Salomon saith in another case (Pro. 25. 23. An angry countenance driueth away a backebiting tongue) would hold in this also. They might euen with a countenance restraine, or chase them away. And that which hee speaketh, Pro. 20. 8. Is not true of Kings, and great men onely (though in them principally) but of all Christians; They may scatter away euill, and lewdenesse, euen with their eyes, and countenance.

Lecture the twentieth, Iuly 11. 1609.

IT remaineth now, that we come to the second branch of the Apostles Exhortation, of which we haue already heard: and that is this. We are bound (out of a holy feare, least we should at any time fall into this sinne, and out of that detestation we should beare vnto it) to shunne all occasions, and prouocations that might draw vs to it; and to vse all good meanes that may be to preserue vs from it. True it is that it is God onely that preserues any of vs from this or any other sinne. Psalme 18. 35. Thy right hand hath stayed me; and 56. 13. Thou hast kept my feet from falling. But the meanes whereby he doth it, is by working in vs a feare of falling, which makes vs carefully to shunne tentations. See how this feare is commended to vs in Gods Word, as a wise man feareth and departeth from euill, Pro. 14. 16. And blessed is the man that feareth alwaies, Pro. 28. 14. and worke out your owne saluation with feare and trembling, Phil. 2. 12. 2. An endeauour to vse all meanes that may preserue, and strengthen vs from falling. I kept my selfe (saith Dauid, Psal. 18. 23.) from mine iniquity: and 1. Iohn 5. 18. Hee that is begotten of God keepeth himselfe, and that wicked one toucheth him not. There is none so strong or full of grace, but he may fall into the most fearefull sinnes that are, if he be not carefull to shunne temptation: and to vse the meanes God hath appointed to preserue him from sinne. Therefore Christ chargeth his Disciples both to watch and to pray against temptation: Matth. 26. 41. And Esay 33. 15. It is made the note of a man that hath a sound heart, and may haue boldnesse with God, that he stops his eare from hearing of bloud (that is, from hearing of that that might prouoke him to shed bloud) and shutteth his eyes from seeing of euill. The Apostle giues no hope to any Christian that he shall be able to resist in the euill day, and to stand fast to the end; vnlesse he take to him the whole armour of God, Ephes. 6. 13.

There is not the best man that you know, but he would proue as bad as the worst man you know, if he should keepe such company as he doth: and neglect the meanes of grace as he doth. I doe not say, that euery one that hath tentations to sin, must needs be a wicked man.

There be some places and conditions of life that God hath called men vnto, wherein they haue fewer meanes of grace, and stronger tentations to euill, then they should haue in other callings. Now the faithfull haue a promise from God to preserue them from such tentations as are incident to their lawfull calling, and which they cannot auoid, vnlesse they would forsake their calling, Psalm. 91. 11, 12. Hee shall giue his Angels charge ouer thee, to keepe thee in all thy waies (seeme they neuer so dangerous, and full of tentation) they shall beare thee in their hands, that thou hurt not thy foot against a stone. Pro. 10. 29. The way of the Lord is strength to the vpright man. The man whose heart is vpright shall finde strength enough against euery tentation, while he is in the Lords way, 2. Chron. 15. 3. [Page] While wee are with him, hee will bee with vs, we may be sure. This is the reason why Ioseph continued so religious and chaste, euen in Putiphars house, Gen. 39. 10. And Obadiah in Ahabs house, 1. King. 18. 3. And diuers of Neroes houshold seruants were the most zealous Christians that were in all Rome, Phil. 4. 22. Therefore the Apostle chargeth Christian women and seruants that they should not forsake their husbands and masters that were Infidells, 1. Cor. 7. 13. 21. All these (doubtlesse) had slender meanes of grace, and strong tentations to euill, and yet they were not corrupted. Why so? Because they did not wittingly neglect any meanes of grace, neither did they willingly runne into tentation, but shunned them, and auoided them as much as they were able without forsaking their callings: and because they were in Gods way, they were vnder his protection. But on the contrary, such as wittingly (presuming on their owne streugth) doe runne into tentation, and neglect the meanes God hath appointed to preserue them: such are out of Gods protection, and can haue no assurance to be preserued, but it is iust with God to leaue such to themselues, that they may fall into most fearefull sinnes. See two notable examples of this. Salomon presumed he was too wise and learned, to be corrupted in Religion by any of his wiues: he would be abled to conuert them rather, and make good women of them: but see how God forsooke him, and how strangely he fell: 1. King. 11. 4. His wiues turned his heart after other gods. Peter presumed he had that loue to Christ, as though all men should be offended at him, yet would he neuer be offended, Matth. 26. 33. In so much as though Christ foretold him that he would deny him thrice, he could not beleeue it, verse 33. Though I should die with thee, yet would I not denie thee, In this presumption of his he ranne into tentation, verse 58. He went into the High Priests hall, and sate there with his seruants: but see how God left him to himselfe, and how fearefully he fell, vers. 72. 74. It is certaine then that they that (presuming on their owne strength) dare venture vpon any tentation to vncleanenesse, vse not the meanes that God hath prescribed to preserue men from it: they doe not feare this sin, they do not hate it as they ought to doe.

If any desire to know what be the tentations and prouocations to this sinne, that we must shun, and what be the meanes we must vse to preserue vs from it.

I answer, that I finde in the Word seuen speciall things prescribed to them that desire to keepe themselues from this sin.

1. He that would keepe himselfe from this sinne, must shunne all wantonnesse and dalliance: yea all chambering and secret familiarity with women. This is forbidden (as a worke of darknesse and dishonesty by Gods expresse commandement, Rom. 13. 13. Let vs walke honestly as in the day, not in chambering and wantonnesse. Many are wont to say, may not a man doe so much, and yet be honest enough. I beseech you marke the words well, and consider they are not my words, but the Holy Ghosts. When Abimelech saw Isaac in a secret place sporting with Rebecca, he concluded from thence, certainely, She is thy wife, Gen. 26. 8, 9. He knew that such a one as Isaac durst not haue vsed such familiarity with another woman, no not with his sister. It is said of Ioseph that he shunn'd the company of Putiphars wife, he would not be with her alone, Gen. 39. 10. This is a strange precisenesse (will some say.) Well, let him that is sure he hath more strength then Ioseph had, giue himselfe more liberty in this case then Ioseph durst doe. But you know the Prouerbe, who is so bold as blind Bayard? who so venterous as he that hath least strength? and because most men and women are so confident that this may be done without hurt, I beseech you marke what the Holy Ghost (who [Page] knew what the force of this tentation is, and what our strength is better then any of vs doth) speaketh of this matter, Pro. 6. 29. He that goeth in to his neighbours wife, shall not be innocent, whosoeuer toucheth her. Why what hurt is there in going into her chamber, sitting with her in secret, touching her? He shall not be innocent saith the Holy Ghost: yea, it is as impossible (saith he) for any to do this, and not to receiue hurt by it; as it is for one to carry fire in his bosome, or to goe barefoot on hot coales, and not be burnt, Pro. 6. 27, 28.

2. He that would keepe himselfe from this sin, must take heed to his eye, and not giue it too much liberty to looke on euery thing that it desireth to behold that which he knowes will, or may set his heart on fire. When a City is besieged by an enemy, the chiefe care is to looke to the gates, and to fortifie the walls, because he is with much more ease and safety resisted while he is without, then he can be when he is entred into the City. The gate whereat vsually this enemy of ours, lust, seeketh to enter, is the eye. Nothing doth more kindle this fire, then the beholding of vncleane pictures, reading of idle books, setting the eye vpon the beauty of wanton women. The Apostle describing vncleane persons, saith, They haue eyes full of adultery, and that could not cease to sinne, 2. Pet. 2. 14. He that hath an vncleane eye, that giues liberty to his wanton eye, cannot cease to sin. And Salomon makes it a chiefe cause of all the outragious lusts of youth, that they walke after the sight of their eyes, Eccl. 11. 9. And it is noted in the Gospell, that the beholding of Herodias daughter when she danced, did so strongly inchant, and bewitch the vncleane heart of incestuous Herod, that (like a mad-man) he had her aske what she would and he would giue it her: and not contenting himselfe so, he did sweare to her, that whatsoeuer shee should aske, he would giue it her, euen to the halfe of his kingdome, Mar. 6. 22. I will not take vpon me to say, that all dancing is vnlawfull: but this I will boldly say, that that kind of dancing that is now in vse, is now, and euer hath beene a strong prouocation to this sin. If I should relate vnto you, what many of the ancient Fathers haue spoken and written of it, you would not thinke (as many of you are apt to do) that none but foolish Precisians doe mislike it; but you would rather wonder (as I my selfe haue oft done) to see many Diuines, who seeme to be the greatest admirers of the Fathers (who were indeed holy and reuerend men: worthy for their piety and learning, of great esteeme in the Church of God) shew so little zeale and detestation against this heathenish custome. To conclude this point we reade of Iob, that by reason of the danger that he knew was in the eye to corrupt the heart, hee made a couenant with his eye, and bound it to the good behauiour, Iob 31. 1. Let him that is sure he hath more strength of grace in him then Iob had, giue liberty to his eye to reade what he lists, and behold what he lists: but if he haue no more strength then Iob had, let him take heed how he doth it.

3. He that would keepe himselfe from this sinne, must make conscience of, and restraine his thoughts: hee may not take pleasure in, nor seeke to nourish vncleane thoughts in his heart. When Iob had said he had made a couenant with his eyes, he adds: Why then should I thinke of a maide? Why should I giue liberty to such thoughts, Iob 31. 1. For, 1. All vncleanenesse begins there, Matth. 15. 18, 19. Those things that proceede out of the mouth of man come from the heart, and they defile a man. For out of the heart come euill thoughts, murders, adulteries, fornications, &c. Therefore when Salomon would giue a Preseruatiue against this sinne, he saith, Pro. 6. 25. Desire not her beauty in thy heart. 2. No man can be sure he shall stay himselfe there: but from his mentall, and contemplatiue fornication, he will be in great danger to fall vnto that which is actuall, Iam. 1. 15. Lust when it hath conceiued bringeth forth sinne, Pro. 14. 22. Doe not they erre that imagine euill.

[Page] 3. If a man could stay himselfe there (though among men he might bee esteemed honest yet) God counts him a filthy wretch. He seeth and abhorreth, and iudgeth these vncleane thoughts, and lusts of the heart, Pro. 15. 26. The thoughts of the wicked are abominable to the Lord. And Matth. 5. 28. I say vnto you, that whosoeuer looketh on a woman, and lusteth after her, hath committed adultery with her already in his heart.

4. He that would keepe himselfe from vncleanenesse, must vse the comforts of this life (meate, and drinke I meane) soberly, and moderately: and not pamper the flesh too much. Among the causes of the Sodomites beastly lust, fulnesse of bread is named: Ezek. 16. 49. And when Salomon had said, Woe to them that tarrie long at the wine, to them that goe, and seeke mixtwine (no drinke is strong enough for them) Prou. 23. 30. Hee giues this for a reason, verse 33. thine eyes shall looke vpon strange women (though thou haue a wife of thine owne) and thine heart shall speake lewd things. True it is that God hath giuen vs liberty to vse his good creatures, not onely for our necessity, but liberally, and for our delight also. The Lord allowed, and commanded his people three times of the yeare, in publike profession of their thankefullnesse, for certaine excellent and publike benefits he had bestowed on them, to meete together: and at such meetings to keepe a feast seuen daies together: Deut. 16. 15. And in this feast they might eate of the best, and drinke of the best, and please their appetite: Deut. 14. 26. Thou shalt bestow thy money for whatsoeuer thy heart desireth, whether it bee oxe, or sheepe, or wine, or strong drinke, or whatsoeuer thy heart desireth. And though Christs friends that were married in Cana were not very rich, yet had they a feast at their wedding, and wine and such like extraordinary fare: yea our Sauiour was not onely present at the feast, but miraculously prouided them great plenty of wine: and though the feast was almost done; and they had drunke well before, Iohn 2. 6. 10. But though this be so, yet is it not lawfull for any man to vse these creatures of God so liberally euery day: the Apostle saith, they are as bruit beasts led with sensuality, and made to be taken and destroyed, that count it a pleasure to liue deliciously euery day (so it is to be translated) 2. Pet. 2. 12, 13. And our Sauiour notes it to the shame of Diues, (though he were a rich man) that he fared well and delicately euery day: Luke 16. 19. And Eccl. 10. 17. Blessed art thou (O Lord) when thy Princes eate in time, for strength, and not for drunkennesse. And it is noted, Matth. 24. 28. as a sinne in the old world, that they were ( [...]) giuen to eating. Now if this be vnlawfull for any, then much more for such, whose calling, and condition binds them to leade a single life. If such giue themselues to such excesse: and their ordinary diet will not content them (though it be good and plentifull) but they must goe euery day to the tauerne, or to the ale-house: these men proclaime to the world, that they feare not this sin. To conclude this point, marke what the Apostle Iames saith of these men: Iames 5. 5. Yee haue liued in pleasure and in wantonnesse. But how proues he them wantons? Yee haue nourished your hearts as in a day of sacrifice or feasting. They that keepe feasts so oft, must needs be wantons.

5. He that would keepe himselfe from vncleanenesse, must take heed of idlenesse, and sluggishnesse. Among the causes of the Sodomites sinne, this is reckoned by the Prophet for one, Ezek. 16. 49. Yea the Holy Ghost speaketh of these as of the causes of Dauids fall: he grew idle and neglected his calling. At the time of the yeare when Princes goe forth to battell, he sent Ioab and tarried at home himselfe, 2. Sam. 11. 2. And he gaue himselfe too much to sleepe, 2. Sam. 11. 2. When it was toward euening, he rose from his bed, and walked on the roofe of his house. Idlenesse is dangerous for any man, and will breed [Page] much corruption in the heart: as the land vntilled will grow full of weedes, and the standing poole full of filthy and noysome things. That made Salomon speake thus of the idle person, Pro. 6. 14. Lewd things are in his heart, he imagineth euill at all times.

But especially it is dangerous for such, as whose condition and estate forceth them to leade a single life. The Apostle hauing spoken. 1. Tim. 5. 11. of wanton young widdowes, verse 13. He notes this a cause of their wantonnesse that they were idle, and went about from house to house as they that had nothing to doe.

To conclude this point; if any single person can fare plentifully, and liue idly, neuer doing any worke, neuer taking any booke in hand, seldome rising before tenne a clocke: and yet keepe himselfe chaste in body and mind. I dare be bold to say he hath more strength in him then euer Dauid had.

6. He that would keepe himselfe from vncleanenesse, must exercise himselfe in the duties of piety with an vpright heart. When the Apostle had said, 1 Tim. 4. 7. Exercise thy selfe vnto godlinesse. He adds a reason, verse 8. Godlinesse is profitable vnto all things. And if for all things then will it preserue a man from this tentation also. This we shall finde prescribed by the wisedome of God, Pro. 23. 26, 27. My sonne giue me thy heart, and let thine eyes obserue my waies. For a whore is a deepe ditch, and a strange woman is a narrow pit. The Word of God if a man exercise himselfe in it; and heare, and reade, and meditate in it with an honest heart, hath this vertue in it to preserue a man from this sinne, Pro. 6. 23. 24. The commandement is a lanthorne, and instruction a light, corrections for instruction are the way of life. But how prooues he that, verse 24. To keepe thee from the wicked woman. And Pro. 2. 10. 11. When wisedome entreth into thy heart, and knowledge delighteth thy soule, then shall counsaile preserue thee, and vnderstanding shall keepe thee. And vers. 16. It shall deliuer thee from the strange woman. If any man shall obiect, that there are many that haue professed Religion, that yet are knowne to haue liued in this sin. I answer. That such were hypocrites, and professed Religion with an irreligious heart, Eccl. 7. 28. He that is good before God, shall be deliuered from her: but the sinner shall be taken by her. And on the other side, he that despiseth Religion, let him vse neuer so many meanes to keepe himselfe chast, yet can he haue no assurance to be preserued from this sinne. Because God hath threatned to punish the contempt of Religion in men, by giuing them vp to this sin: Rom. 1. 28. As they liked not to retaine God in their knowledge, hee gaue them ouer to a reprobate minde to doe those things that are not conuenient: being filled with all vnrighteousnesse, fornications, &c.

Now as all men that desire to keepe themselues free from this sinne, had need to pray much, to heare, and reade the word much: so specially such young men as by their condition, and estate of life, are enforced to leade a single life: Psalme 119. 9. Wherewith shall a young man cleanse his way? By taking heed thereto according to thy word. So that if such single persons as doe fare plentifully, liue idly, seldome, or neuer pray; seldome or neuer heare, or read the Word, yea despise, and hate piety; should keepe themselues chast, it were one of the greatest wonders, that euer God wrought.

7. He that would keepe himselfe from vncleanenesse, must not despise or willfully neglect the benefit of lawfull marriage. True it is: all are not bound to marry. For, 1. Such as God hath giuen the gift of continency vnto, may vse that gift, and liue single, all men cannot receiue this saying (saith our Sauiour, Matth. 19. 11.) saue they to whom it is giuen, and verse 12. Hee [Page] that is able to receiue it, let him receiue it. 2. All such are bound to seeke of God, and vse all meanes to obtaine that gift: as (by reason of their outward estate) cannot see how they shall be able to liue in wedlocke, without much trouble, and distraction, I would that all men were euen as I my selfe saith the Apostle, 1. Cor. 7. 7. and verse 26. I suppose that this is good for the present distresse, I say that it is good for a man so to bee, that is, to be single and vnmarried. 3. There is no faithfull man, whom the Lord hath by necessity restrained, and with-held from the benefit of marriage (as the childe that cannot obtaine consent of parents; the married persons who by sicknesse, or necessary absence are separated for a time) but if by all good meanes with an honest heart he seeke it of God, hee may bee assured to obtaine this gift. For that grace without which they cannot chuse but liue in sinne, the faithfull may be assured (by vertue of that promise, Luk. 11. 13. If you being euill know how to giue gifts vnto your children, how much more shall your heauenly father giue his holy spirit to them that aske him.) to obtaine if they seeke it.

But the person whom the Lord hath not thus restrained from marriage, if he cannot by the vse of all good meanes, obtaine the gift of continency, is bound to marry, to auoid f [...]rnication let euery man haue his owne wife, and let euery woman haue her own husband; saith the Apostle, 1. Cor. 7. 2. Yea, and say he could containe himselfe from any filthy act, if he cannot containe from inward burning, he is bound to marry, if they cannot containe let them marry, it is better to marry then to burne, saith he, 1. Cor. 7. 9. For this is the chiefe meanes ordained of God to preserue men from this sin. Yea, this is now the chiefe end, and vse of this ordinance of God (though at the first institution before the floud, propagation of the Church, and mutuall helpe, and comfort was the chiefe end: Wherefore did God at the first ordaine marriage, and made for Adam but one Woman? because he sought a godly seed saith the Prophet, Mal. 2. 15. And the Lord said (in the first institution of wedlocke, Gen. 2. 18.) it is not good for man to bee alone, I will make him an helpe meet for him. To preserue vs from vncleanenesse, to auoid fornication, let euery man haue his owne wife, &c. saith the Apostle, 1. Cor. 7. 2. Neither is it possible for any that wants the gift of continencie, to keepe himselfe chast, if he doe wilfully neglect marriage, either for that he iudgeth that estate lesse holy then the single life, or more chargeable, and more subiect to trouble: Nay, though he doe marry if he be not therein carefull to marry with such a one as he can find in his heart to loue, and delight in aboue any other, he shall neuer be able to keepe himselfe cha [...]t, reioyce with the wife of thy youth; let her be as the louing Hinde and pleasant Roe: let her brests satisfie thee at all times, and be thou rauished alway with her loue. And why wilt thou my sonne be rauished with a strange woman, and embrace the b [...]some of a stranger, saith the wisedome of God: you see it is not so much the hauing of a wife, as the hauing of her and delighting in her, that is the meanes that God hath sanctified to preserue a man from whoredome, Pro. 5. 18, 19, 20. And that is the chiefe cause, why the Popish Clergy (through the iust iudgement of God) doth so abound in all vnnaturall vncleanenesse because they doe not onely forbeare marriage, but binde themselues by vow against it, and condemne it in their doctrine, and both thinke and speake dishonourably of it.

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Lecture the One and twenty, August 8. 1609.

WE haue oft heard, that these words from the 16. verse to the 18. do offer vnto our consideration foure principall points.

1. That our Sauiour thirsting after the saluation of this poore Woman, discouereth vnto her her sin; and nothing he had said before to her could worke vpon her conscience, till he tooke this course with her.

2. That the sinne he discouereth to her, was a secret sinne vnknowne to all men.

3. That among all the secret or open sinnes which he knew by her, when he would touch and awaken her conscience, he makes choice of the Fornication she liued in, and chargeth her onely with that.

4. That though he knew she liued in so hainous a sinne, he reiects her not for all that.

The three first points we haue already spoken of, it remaineth now that we come to the last, though he knew she liued in so hainous a sinne, he reiects her not for it.

From whence (that we may the better receiue that comfortable instruction which the Holy Ghost intendeth to giue vs in this example.) Let vs consider 1. What a manner of person this Woman was. 2. The gracious respect Christ had vnto her. Shee was 1. An Idolater: and what sinne is more odious to God then Idolatry? 2. She was an Idolater of that nation, which of all others was most odious to Gods people. Among them it was the most odious tearme of reproach to call one a Samaritan, Iohn 8. 48. 3. She was a filthy harlot. And yet see how Christ respected her, 1. He seekes her conuersion. 2. He beares, with her blockishnesse, and frowardnesse in reiecting that offer of grace hee made vnto her; and giues her not ouer for that. 3. When he saw there was no way to doe her good, but by charging her conscience with the sin she liued in, he doth it most gently and louingly, for feare of discouraging of her: he called her not harlot, but onely intimates to her that hee knew how shee liued; and that in most secret manner also, while his Disciples were away, and no body by, but they two onely. Now then the Doctrine that we learne from hence, is this:

That the sinnes of Gods Elect, how many, or how hainous soeuer they be, cannot hinder their saluation, nor separate them from the loue of God, after Doct. 4. they once repent of them.

Before I confirme this vnto you, three things are to be promised to preuent the mistaking of this Doctrine.

1. It is certaine God hates all sinne, in all men, as well in the Elect as in the Reprobate, with a perfect and infinite hatred, aboue that that any tongue can expresse, or heart conceiue of, Hab. 1. 13. Thou art of pure eyes, and canst not see euill, thou canst not behold wickednesse.

2. If any of Gods owne people fall into grosse and scandalous sinnes, he is wont to correct, and scourge them shapely for them. Dauid may be an example of this, 2. Sam. 12. 10, 11.

3. He is wont to beare lesse with his owne people in this life, then hee doth with the wicked: and to correct them for such small faults, as he vseth to passe ouer in the vngodly: Amos 3. 2. You onely haue I knowne of all the families of the earth, therefore will I visit you for all your iniquities. Moses did but omit, and delay the circumcision of his child, and the Lord met him, and would haue slaine him for it, Exod. 4. 24.

[Page] Yet can no sinne of Gods Elect how hainous soeuer, cause God to hate or reiect them: though he hate sinne in them, he cannot hate them for sin: though he correct, and scourge them for sinne, yet he cannot hate them for sinne: but notwithstanding their sins be neuer so many, neuer so hainous, he loueth them neuer the lesse with the loue of a father, with a most tender, and vnspeakeable loue.

The truth of this Doctrine may appeare vnto vs, in foure principall points.

2. He is neuer a whit the more vnwilling to offer his grace vnto them, and to seeke their conuersion, for any hainous sinne they liued in before their calling.

2. He thinkes neuer a whit the worse of them for that they haue beene, or for any sins they haue liued in before their conuersion, after once they haue repented of them.

3. He likes neuer the worse of the good workes, done by them after their conuersion, because of the corruption that is mingled with them.

4. He makes their very sinnes turne to their good, and to the furtherance of their saluation.

Of these foure point I will speake in order, as briefely as I can.

For the first. Mans reason can conceiue cause why God should haue some 1. respect vnto vs after our conuersion: but that he should regard vs so farre as to seeke our saluation, with such endeauour, care and patience, when we were vtterly without grace, children of wrath, enemies to all goodnesse, specially so notorious sinners as many of vs were, this argueth a speciall, and wonderfull loue indeed: and yet so he did. What a one was Paul? one that breathed out threatnings and slaughter against the Disciples of the Lord, Acts 9. 1. one that was not a blasphemer and threatner himselfe and iniurious, that is, such a one as cared not what wrong he did the faithfull, though he had no colour of right or law for that he did against them, 1. Tim. 1. 13. But one that did also counsell others to blaspheme the name of Christ against their own knowledge and consciences, Acts 26. 11. And what were those whom Christ shewed most kindnesse vnto, most care to winne? Surely the most notorious, and infamous sinners, that liued in the world. See this here in the example of this woman: see it also in another woman, an infamous and notorious sinner, Luke 7. 39. see it, Matth. 9. 10. Many Publicans and Sinners came and sate downe with him at Matthewes feast. Insomuch as lewd hypocrites tooke great offence at this: Matth. 9. 11. & 11. 19. Luk. 7. 39. & 15. 2. Of this the Lord speaketh: Esay 65. 1, 2. I said behold me, behold me, to a nation that called not vpon my name, I haue spread out my hands all the day, vnto a rebellious people, which walked in a way that was not good. And Ezek. 16. 6. When I passed by thee, I saw thee polluted in thine owne bloud, and I said vnto thee when thou wast in thy bloud, thou shalt liue, euen when thou wast in thy bloud, I said vnto thee, thou shalt liue.

Secondly, the Lord thinkes neuer the worse of any for that they haue beene, for any sins that they haue liued in, when once they haue repented of 2. them. Ezek. 18. 21, 22. If the wicked will returne from all his sinnes that he hath committed: and keepe all my statutes. All his transgressions that hee hath committed, they shall not be mentioned vnto him. And Ier. 31. 34. I will forgiue their iniquity, and will remember their sinnes no more. But as the Lord doth ioy more in one that hath beene a notorious sinner, after once he hath repented, then in many others, as our Sauiour teacheth vs both in the Parable of the lost sheep, Luk. 15. 45. and of the lost piece of money, vers. 8, 9. and of the lost child, ver. 32. and in plaine termes, vers. 7. so he is wont to shew himselfe, more kind, [Page] and louing to such euer after, then to any other of his people. Obserue this in the History of the Gospell, that our Sauiour neuer shewed so much kindnesse to any, as to such as had beene the most notorious sinners. He bids himselfe to Zacheus house: Luk. 19. 5. He accepts of a strange kindnesse from a woman that had beene a notorious sinner; He lets her come behind him as he was sitting at table; and wash his feeet with her teares; and 2. wipe them with the haires of her head; and 3. kisse them; and 4. anoint them, Luk. 7. 38, 39. The first of all that he appeared vnto after his resurrection was Mary Magdalen: Mar. 16. 9. He loued Peter neuer the lesse for denying, and forswearing him, after he had repenced, but shewed more kindnesse to him, then to any of the Apostles beside: to him he appeared after his resur rection, before he appeared to any of the rest: 1. Cor. 15. 5. and when he did appeare to him, in stead of vpbraiding him with his hainous sin, he comforts him, and renewes his calling to the Apostle-ship, Iohn 21. 15. And whereas (a thing worthy to be marked) there be but▪ foure women mentioned in the pedigree of our Sauiour, Matth. 1. there is neuer a one of these foure vpon whom the Scripture hath no: set a marke of infamy for notorious sinne. The first was Tamar, Matth. 1. 3. with whom Iuda her father in law had committed incest, Gen. 38 18. The second Rahab, Matth. 1. 5. and shee was a common strumpet, Heb. 11. 31. The third was Ruth, Mat. 1. 5. and she came of Moab, whom Lot begot of his owne daughter, Gen. 19. 37. The fourth Vriahs wife, Matth. 1. 6. whom Dauid had committed adultery with: and for whom he was so plagued of God: 2. Sam. 12. 9, 10. This I say is worthy to be obserued, the rather because, 1. It is not vsuall with the Holy Ghost to mention women in the Genealogies. 2. No woman in this Genealogy is mentioned but these. 3. No one vnfaithfull or wicked man is mentioned in his legall genealogy by Ioseph. Luk. 3. but in this his naturall genealogy only. 4. No reason can be giuen, nor vse imagined of mentioning these foure (specially of three of them) but onely to teach vs this, that poore penitent sinners shall haue neuer the lesse honour with God, shall be neuer the worse esteemed, for that which they haue done, after they haue once truely repented, and turned to God. And thus haue we seene that the Lord likes neuer the worse of any of his elect, for the sinnes they liued in before their conuersion. Now let vs come to the two last points I propounded to you.

Thirdly, Whereas after our conuersion the best workes we doe are imperfect, 3. and stained with many corruptions, insomuch as the Prophet saith in the name of the true Church: Esay 64. 6. We are all as an vncleane thing, and all our righteousnesses are as filthy ragges. So that if the Lord should marke the iniquities of his children, they cannot stand: Psal. 130. 3. Yet doth he not reiect, nor abhorre them for these staines; But 1. Accepts them neuer the lesse, and takes them in good part, our spirituall sacrifices are acceptable to God through Christ, 1. Pet. 2. 5. 2. Delights and takes pleasure in them, Cant. 2. 14. Shew me thy sight, let me heare thy voice, for thy voice is sweet, and thy sight is comely. 3. He will reward them also, and that with the reward of the inheritance, Knowing that of the Lord yee shall receiue the reward of inheritance saith the Apostle, euen to the poorest seruant that of conscience towards God should performe to their Masters that were but infidels, Col. 3. 24. 4. He will not so much as take notice of, or see many of these blemishes, that are in our best workes. But euen as we stand affected to our owne children whom we loue dearely, there is many a blemish which in another mans eye is a great deformity (as a mole in the face, or pockholes, or a squint eye) which to vs seemes none at all, because loue blindeth vs: so is it with the Lord, such is his loue to his children that Num. 23. 21. He secth no iniquity in Iacob, nor any transgression in Israel, but Mic. 7. 18. Passeth by the transgression of the remnant of his heritage: which makes [Page] the Prophet in the beginning of that verse in admiration to cry, Who is a God like to thee?

Fourthly, he is so farre from reiecting his Elect for their sinnes, that 4. he (like a most skillfull Physitian that can make an Antidote, and soueraigne medicine of the most deadly poyson in the world) makes the very sinnes of his Elect, to turne to the furtherance of their saluation, according to that which the Apostle speaketh, Rom. 8. 28. This wee shall see in three points.

1. The greatest sinner is sooner brought to the sence of his misery, and of the need hee hath of Christ, to hunger and thirst after Christ: then hee that hath liued a more ciuill life, Matth. 21. 31. The Publicans and Harlots went into the Kingdome of God, and repented before the righteous Pharisees.

2. The greater that a mans sinnes haue beene before his conuersion, the greater will his loue be to God, and care to please him after his conuersion. Luke 7. 47. she loued much because many sins had beene forgiuen her.

3. The great corruptions the godly finde in themselues, keepe them from being proud in themselues, and from despising of others. And so the Apostle saith, of that thorne in his own flesh that he complained so much of, 2. Cor. 12. 7. So that we may truely say, that though we our selues are bound to account the corruption that remaineth in vs an intolerable burden which we must be continually humbled for, and groane vnder and striue to lessen and desire to be eased of as the Apostle did, Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it; and because it is euer budding and bringing forth in vs such fruits as are most bitter vnto vs and breed vs much woe; yet the infinite wisedome, and power, and goodnesse of our God, maketh this a great benefit to vs that we are not in this life perfectly regenerated, but that the Lord suffers sinne to dwell in vs, so long as we abide in this tabernacle.

If any man shall demand of me the reasons of this Doctrine: the cause Reason. why the Lord should thus loue his Elect, and be so partiall towards them: that though he hates sinne in all, and hates the Reprobate, and damnes them for their sinne, yet he hates not his Elect for their sinnes, but loues them euen before there is any grace in them at all, euen before they haue repented of their sinnes, I can giue no other reason of it, but his own good will and pleasure onely, he hath mercy on whom he will haue mery, saith the Apostle, Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will. And in this it becommeth euery mortall man to rest without inquiry any further, and to say with the holy Apostle, Rom. 9. 21, 22. Hath not the Potter power ouer the clay? What if God will doe thus.

2. The respect God hath to the Sonne of his loue to whom he gaue them before the world was, He hath chosen vs in him (saith the Apostle, Ephes. 1. 4.) before the foundation of the world, and verse 6. He hath made vs accepted in his beloued.

Now of this Doctrine I may say as the Prophet doth in another case, Esay 28. 9. To whom shall we teach this Doctrine? Who is fit to heare and Vse. receiue it? The Apostle speakes of some that stumble at the Word, 1. Pet. 2. 8. and such there haue euer beene in the Church. But there is no part of the Word, no truth of God, that so many doe stumble at, as at this Doctrine of the infinite mercy of God vnto sinners. For where shall we finde a man (almost) that doth not abuse this Doctrine, to the incouraging of himselfe to sin: and to the hardening of his heart against all checke of conscience for sin? yet must this doctrine (so cleerely and plentifully deliuered in the holy Scripture, and tending so much to the comfort of Gods people) be taught, though [Page] there be neuer so many wicked men that will take hurt by it. The childrens bread must not be kept from them, because of the dogges that will be ready to snatch it out of our hands when we breake it to them. Yet before I giue the children their bread, and apply this Doctrine to them, vnto whom it onely belongeth, I will endeauour to driue away the dogges, by shewing that the profane and impenitent sinner, that turnes Gods grace into wantonnesse, and encourageth himselfe to sinne by the knowledge of Gods mercy, hath nothing to doe with this Doctrine, nor any cause at all to take comfort in it.

For 1. All this that is spoken in the Word, of Gods mercy, belongs onely to the Elect, which are therfore called Uessels of mercy, not to the Reprobates 1. which are called Vessels of wrath, Rom. 9. 22. 23.

If thou say I may be one of Gods Elect too. I answer thou mayest indeed, but till thou knowest thy selfe to be so, and canst finde the markes of Election in thy selfe, thou canst take no comfort in this Doctrine. Therefore euery where in Scripture this mercy of God is restrained to them that feare him: the Scripture euery where teacheth, that none else haue cause to glory in it, or trust to it, Psal. 118. 4. Let them that feare the Lord now say, that his mercy endureth for euer. And 115. 11. Ye that feare the Lord, trust in the Lord.

2. This is noted by the Holy Ghost to be a fearefull signe of reprobation, and that thou shalt neuer tast of Gods mercy; because thou stumblest, and 2. takest occasion of being more wicked, euen from the pure and holy Word of God, and from the doctrine of his mercy, 1. Pet. 2. 8.

3. This God (whose mercy thou so much gloryest in, and the doctrine of whose mercy thou dost so much abuse) and Christ Iesus (through whom 3. thou trustest to finde him so mercifull) will appeare vnto thee one day so terrible, as thou shalt cry to the hils and rocks to fall vpon thee to hide thee from his presence, Apoc. 6. 15, 16. Yea this shall increase thy horrour at that day, that thou hast sinned against so mercifull a God; and when thou shalt discerne that he that is so infinite in mercy toward others, yea (haply) toward such as were more notorious sinners then thy selfe, hath no mercy for thee at all, Luk. 13. 28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Iacob, and all the Prophets in the Kingdome of God, and you your selues thrust out.

But to let them passe, and to apply this Doctrine to such, as to whom indeed it onely belongeth.

First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God. And indeed 1. this Doctrine is to such the foundation of all true comfort. If thy sinne cannot hurt thee, nothing can hurt thee, neither prosperity, nor aduersity, life, nor death, the world, nor the diuell. For as sinne is the sting of death, 1. Cor. 15. 56. So is it of euery other thing that thou hast cause to feare. Now if thou be Gods Elect, thou mayest be thus secure, that (though thy sins may make thee subiect to many a correction and scourge in this life, yet) shall they neuer bee able to separate thee from the loue of God, or hinder thy eternall happinesse. Euery man therefore that desireth to enioy this comfort, must labour to make his election certaine to himselfe: and that shall he doe by making his effectuall calling certaine to himselfe: 2. Pet. 1. 10. And this is an argument of an effectuall calling, when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes, that is, so to grieue for offending God by them, that he can hate, and forsake them. For this grace of vnfained repentance is giuen to none but them that are of the Israel of God, the Elect of God, Acts 5. 31. And the departing from iniquity is made a certaine note of Election, 2. Timothie 2. 19. So that if [Page] thou finde thy selfe able through Gods grace to repent of thy sinnes, there is no cause thou shouldest feare damnation for thy sins, or the losse of Gods fauour. For if 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 2. 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.

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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 [Page] [...] [Page] [...] [Page] 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 Doct. 1. 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 secret sinnes vnto any Priest as the Papists teach without all warrant of Gods Word. For 1. A man may obtaine comfort and assurance of the pardon of many sinnes, onely by confessing them vnto God, though he neuer acquaint any man with them, for so Dauid professed he did, Psal. 32. 5. I acknowledged my sinne vnto thee, and mine iniquity haue I not hid: I said I will confesse my transgressions vnto the Lord, and thou forgauest, &c.

2. The party that is required by the Apostle, Iames 5. 16. to acknowledge his secret sinnes vnto men, is he onely that is afflicted in conscience, and cannot by his secret confession of them vnto God finde comfort, as is plaine by the context, vers. 13. 14. for he requires him first in euery kind of affection to seeke comfort from God by his owne prayer, before he aduiseth him to send for the Elders of the Church.

3. The Apostle doth not inioyne there, that the party that is so afflicted, should goe to the Priest onely, but leaues him to his liberty, to make choice of any other, who (for his wisedome and faithfulnesse, experience and loue) is fittest to yeeld him comfort in that case; and therefore it is to be obserued, that whereas he directs them to seeke for helpe against the sicknesse of the body, from the Elders of the Church, to whom God had giuen that extraordinary gift of healing, verse 14, 15. when he comes to giue them direction to seeke for helpe, against the sicknesse and affliction of the mind, he bids them not acknowledge their faults to the Elders of the Church but one to another, verse 16.

4. This course of theirs is most opposite to Gods will: for that which he would haue kept secret, they will haue to be reuealed, and those things that he would haue published, they teach that secret confession will serue for; and those sins that are discouered to the Priest vnder the seale of confession (though they tend to the dammage of a whole state) they teach, may in no case be discouered.

[Page] But such sinnes as (being either openly committed, or any way brought to light by the hand of God) men shall be able to reprooue vs for, and charge vs with; if God haue giuen vs hearts to repent of those sinnes, we will bee willing to acknowledge them euen vnto men. This we shall finde prooued by many examples in the Word of God.

1. In a priuate man, when God had discouered Achans sinne, and Ioshuah charged him with it, and requires him not onely to confesse it to God but to him, Shew me and hide it not, Iosh. 7. 1, 19. He confesseth it not to God onely, but to Ioshuah, and the people of God that knew of his sinne, and he doth it freely, fully and particularly: for hee confesseth more then they could charge him with, Iosh. 7. 20. 21. So when Iohn had sharpely reprooued sinne, and preached repentance to his hearers, it is said, Matth 3. 16. They came and were baptized of him confessing their sinnes. The like we reade of the Ephesians, Act. 19. 18. Many that beleeued came, and confessed, and shewed their workes.

2. We haue the example of the Prophets and Ministers of God for this. The Lord bids Samuel a child, charge Eli with his sinnes, and that in a very sharpe manner; the old man yeelds presently, It is the Lord (saith he) let him doe what seemeth him good, 1. Sam. 3. 18. The Lord discouered the sinne of Ionah by a lot vnto the Marriners they charge him with it, he confesseth it to them, and tells them more then they could charge him with, Ionah 1. 9. 10. he told them his country and his religion, and how he had fled from the presence of the Lord.

3. We haue the example of great men, and chiefe Magistrates for this. The Prophet Nathan comes to Dauid, and reprooues him for his sinne, he presently confesseth it to him, and that in so penitent a manner, as the Prophet was faine to comfort him presently, 2. Sam. 12, 13. and not contenting himselfe to confesse it to him, because his sinne was growne publike, and scandalous, he make the 51. Psalme publikely to be sung in the Temple, and left to all posterity, and in the very title of it confesseth his sinne, and that hee could not repent of it, till the Prophet Nathan had come to him.

The reasons why they that haue grace and are truely penitent, are thus Reason. willing to acknowledge their sin, euen to men, are diuerse.

1. It is a meanes to giue satisfaction to men, whom by our sinnes we haue 1. offended. For no man is bound to thinke well of a sinner till he heare him professe his repentance, in that place where our Sauiour presseth this duty of charity most, he doth it vpon those tearmes, if he turne againe to thee, saying, Irepent, thou shalt forgiue him, Luk 17. 4. And we are bound to giue satisfaction vnto men this way, that haue beene offended by our sinne, first be reconciled to thy brother and then come and offer thy gift, Matth. 5. 24. And it is noted as a chiefe cause of Zedechias confusion, that he did not humble himselfe before Ieremiah the Prophet, 2. Chron. 36. 12. Who knew his sin, and had charged him with it.

2. It is a meanes to giue glory to God, My son, giue I pray thee glory to the Lord, and make confession vnto him, and tell me now what thou hast done: hide 2. it not from me, saith Ioshuah to Achan. Iosh. 7. 19. For as by our sins we haue dishonored the Lord, so by professing our repentance, we greatly glorifie him. That is the reason why Gods seruants haue published such shamefull sinnes against themselues. Moses reports of himselfe, how hardly he was drawne to goe on Gods errand vnto Pharaoh, and how oft he drew backe, Exod. 3. & 4. Ieremiah reports, how that in impatiency (seeing the opposition he found in his Ministry) hee cursed the day of his birth, Ier. 20. 14, &c. Paul reports, not onely before Agrippa, and many profane men, Acts 16. 11. [Page] How he had beene mad against Gods seruants, and compelled them to blaspheme Christ; but to the whole Church of God, 1. Tim. 1. 13. 15. And why did they this? they knew, that this publike acknowledgement of their sins, would gaine much glory to God, and they cared not how much they disgraced themselues, so they might honour God.

3. It is a meanes to giue themselues assurance of Gods mercy; Pro. 28. 14. He that confesseth and forsaketh his sinne, shall finde mercy. 1. In respect of the assurance of pardon. That was the cause why Ioshuah, though he knew Achans sinne, and was resolued he should die for it, yet is so earnest with him to confesse it, because he would haue him die with comfort. Iosh. 7. 19. My sonne, giue I pray thee glory to the Lord God of Israel, and make confession vnto him, and tell me now what thou hast done, hide it not from me. 2. It is a meanes to finde mercy with God for the recouery of their credit with men. Who thinks the worse of Dauid, or Paul, for the publishing of their sins? nay who thinkes not much better of them for it? and it must needs be so, because of the promise of Christ: He that humbleth himselfe shall be exalted saith our Sauiour, Luke 14. 11. For as he that looseth his life for Christs sake, shall finde it, Matth. 10. [...]9. So he that of conscience towards God, can be content to neglect his credit and estimation with men, shall be sure to loose no credit by it. On the other side, he that hides his sinne shall not prosper: Pro. 28. 13. Either the trouble of his guilty conscience shall be increased thereby, Psal. 32. 3. When I held my tongue my bones consumed, when I roared all the day. Or 2. he shall be further hardened, and made more prophane, and more gracelesse, more vnable to repent. Therefore Salomon when he had spoken of the benefit of confessing and danger of hiding sinne, adds immediately, Pro. 28. 14. Blessed is the man that feareth alway, (that hath a tender conscience as he hath that is apt to confesse his sinne) but hee that hardneth his heart (as he vsually doth that vseth all the wit and learning he hath to hide his sin) shall fall into mischiefe. For 3. nothing that he takes in hand shall prosper, not his prayers, not his meditations, Gods graces shall not prosper nor thriue in him. See an example of this in Dauid, who though (doubtlesse) he vsed to pray, and frequent Gods worship, during the space of that yeare, which passed betweene his sinne and his repentance, yet all did him no good, till he had confessed his sinne.

To exhort vs that we therefore would seeke to get our selues this testimonie of our vnfained conuersion; that when we are reprooued for our sinnes, Use. we can confesse them. When the Lord in the Ministery of his Word, meetes with thee particularly, and thou hast such secret sinnes discouered vnto thee, as neither the Minister himselfe, nor any other can charge thee with, (as oft it falls out, for the Word is liuely in operation, and of a searching nature, as the Author of it is: Heb. 4. 12, 13.) if I say when thou art thus met with, thou wouldst presently acknowledge thy sin vnto God in secret, (as he did of whom we read, 1. Cor. 14. 25. when the secrets of his heart were made manifest vnto him by the Ministery of the Word, he fell downe on his face and worshipped God) no doubt thou mightest finde much comfort in it. 2. Yea we should desire that we may be thus met with, euen to heare that that particularly toucheth our selues as Iohn Baptists hearers did, Luke 3. 10. 12. 14. That minde should be in euery one of vs that was in Dauid, Let the righteous smite me (saith he, Psal. 141. 5.) it shall be a kindnesse, and let him reproue me, it shall be as excellent oyle. 3. When thy sin is knowne, and is become offensiue vnto men, thou must be willing to confesse it, euen vnto men. Remember the danger and curse of God threatned to them that hide their sinne, and take heed of it.

Now there be many waies whereby men hide their sins. 1. By iustifying [Page] and defending them. As Ionah 4. 9. Doest thou well to bee angry for the Gourd, he answered, I do well to be angry to the death. As many delight to shew their wits in defending many sinnes that the word condemnes. 2. By denying them as Cain, Gen. 4. 9. and Gehezi, 2. King. 5. 25. And Ananias, Acts 5. 8. 3. By excusing and extenuating their sinne, as Adam. For saith Iob, Iob 31. 33. Adam hid his sinne; and that was onely this way, he excused and extenuated it; and so did Eue hers, he laid the fault vpon the woman which God had giuen him, and she vpon the Serpent. Gen. 3. 12. 13. and thus did Saul seeke to hide his sin by excusing it and laying the fault vpon the people, 1. Sam. 15. 21. 4. By senslesse silence not acknowledging them, or being affected with them as Iudas did, who though he heard our Sauiour in great trouble of spirit, speake plainely of his sin, Iohn 13. 21. and particularly pointed him out to be the man, Iohn 13. 26. 27. though he had heard the fearefull words he denounced against him for it, Mat. 26. 24. though he saw how much all the elect Apostles were moued and troubled with it, Matth. 26. 22. yet could not he confesse his sinne, nor seeke mercy, nor was once moued or troubled with it for this.

Lecture the three and twenty, August 22. 1609.

IT followeth that we proceed to the second signe of grace and fruit of true conuersion in this woman, she esteemed better of Christ after he had thus touched and reproued her then euer she did before. She now in her heart esteemes him, and with her mouth acknowledgeth him to be a Prophet of God; and from hence we learne:

That he that is truely penitent will not hate or storme against him that shall admonish or reprooue him for sinne, but loue him the better rather. He Doct. 2. that is poore in spirit and mournes for sin, will be meeke also. Matth. 5. 3, 4, 5. Pro. 9. 8. Rebuke a wise man and he will loue thee, and 25. 12. As an earing of gold, and an ornament of fine gold; so is a wise reprouer vpon an obedient eare: he counts it no disgrace, but an ornament and honour to him, to be thus faithfully dealt with. Dauid esteemed better of Nathan after he had so plainely rebuked him, then euer he did before, see the reuerent respect he shewed vnto him, when he came to speake with him, he had present accesse to him, 1. King. 1. 23. and you shall find, verse 27. that the King was not wont to conceale from him, but to aduise with him about all his affaires of greatest moment, so Acts 2. The same men that had mocked the Apostles before, verse 13. when by their ministry they were plainely rebuked, they esteemed reuerently of them. Acts 2. 37. So did he also of whom we read, 1. Cor. 14. 25. he reported (to all men and vpon all occasions) that God was of a truth in that Ministery.

Reasons. 1. Because they know God is the Author of that reproofe that Reason. is giuen them according to his word, whosoeuer be the instrument: 2. Chron. 35. 22. Though Pharaoh Necho were Iosias enemy, yet the counsaile and reproofe he sent him came from the mouth of the Lord, and it was his ruine, that he hearkned not vnto it. He that reprooues me for any sinne according to the word, speakes to me on Gods behalfe. This is not his word, but Gods, and so to be receiued, not as the word of an inferiour but as the word of God; be that despiseth, despiseth not man but God, 1. Thess. 4. 8. And when we haue to deale with God, the greatest must lay aside his dignity, and thinke he can neuer be humble enough, Iudges 3. 20. Eglon himselfe did (in reuerence) rise out of his seat when a message was brought him from God.

2. Because they know it is a great benefit and fruit of Gods loue, when [Page] he sends his seruants to deale plainely with them, and to reproue them, when so they sinne against him, Pro. 6. 23. Reproofes of instruction▪ are the way of life. See it in that speech, Reu. 2. 15. Whom I loue I rebuke. See it also in Dauids prayer. Psal. 141. 5. Let the righteous smite me, it shall be a kindnesse. Therefore is this theatned, as a grieuous iudgement, for God to giue ouer reproouing of men by his seruants. Hos. 4. 4. yet let no man striue or reprooue another, for this people are as they that striue with the Priest.

3. Because they know it is the best fruit of loue, that any can performe vnto them, to admonish and reprooue them: thou shalt not hate thy brother in thine heart, but thou shalt in any wise rebuke thy neighbour and not suffer sin vpon him saith the Lord, Leu. 19. 17. And 2. Thess. 3. 15. He counts thee a brother while he admonisheth thee: 2. Cor. 2. 4. I wrote to you so sharpely, that you might perceiue the loue which I haue specially vnto you. See also Pro. 27. 5, 6. Open rebuke is better then secret loue, faithfull are the words of a friend.

1. This Doctrine serues to exhort euery Christian, to striue after, and pray for this grace, to be able to take a Christian admonition or reproofe in Use. good part; and to loue him the better that deales faithfully with him that way; whatsoeuer the party be; be he a Minister, or priuate man. This is the exhortation of the Apostle, 1. Thess. 5. 12, 13. Esteeme them highly in loue, for their workes sake. And this is their chiefe worke, verse 12. to admonish you.

Marke. 1. How earnest the Apostle is with them in this point, hee knew well, that vnlesse men doe esteeme reuerently of their Ministers, and loue them, they shall neuer be able to profit by their Doctrine; and this experience proues most true. 2. Marke why he would haue them to loue their Ministers with a singular loue (for their workes sake) and what the chiefe worke is he nameth, (they admonish you) euen for this cause they should loue them.

Now there bee three things principally that keepe men from taking a reproofe in good part, against which I will labour (out of Gods Word) to strengthen you.

1. We are ready to thinke of euery one that admonisheth or reprooueth vs, that he vsurpeth authority ouer vs, makes himselfe our better, seekes 1. to reigne as a Lord, and to haue our heads vnder his girdle. And we cannot abide that a man whom wee know to be either our inferiour or equall, should take that vpon him. When Lot an equall, in the mildest manner did admonish the Sodomites, they reiect him thus, Gen. 19. 9. Hee is come alone as a stranger, and shall he iudge and rule? We cannot endure it from an equall. When Moses a gouernour in as mild a manner as was possible, seeing two of his brethren at variance, admonished them, and would haue set them at one, saying to them, Acts 7. 26. Sirs, yee are brethren, why doe you wrong one another. verse 27. He that did the wrong thrust him away, and said, who made thee a Prince and a Iudge ouer vs? When the Prophet came to Amaziah King of Iudah, and reprooued him for his Idolatry, he was reiected with this taunt, Haue they made thee the Kings Counsellour, 2. Chron. 25. 16. So that whether he be our inferiour or equall, or whether he be one that God hath giuen a speciall calling vnto to admonish vs, we are apt by nature to reiect it vpon this ground.

For strengthening our selues against this corruption, we must consider, 1. That it is no pride, or presumption for the Minister of Christ to reprooue 1. sinne in any man. Indeed euery man must in reproouing of his betters, shew due reuerence and respect to their calling, 1. Tim. 5. 1, 2. Rebuke not an Elder, but admonish him as a brother, the elder women as mothers, yet it is no presumption in the Minister of Christ to reprooue sinne in any man: For it is [Page] his calling, Ezek. 3. 17. I haue made thee a Watchman, yea we are in Christs roome, 2. Cor. 5. 20. And it is necessary Gods people should know this. Know them that are ouer you (saith the Apostle) 1. Thess. 5. 12. If therefore you disdaine to be taught and admonished by vs, you disdaine to be taught and admonished by Christ, Luk. 10. 16. He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent mee.

2. It is no pride, nor presumption, nor signe of a busie body for a priuate Christian to admonish or reprooue his neighbour. For he hath also the commandement of God for it, Heb. 10. 24. Let vs consider one another to prouoke vnto loue and good workes, 1. Thess. 5. 11. Comfort your selues together, and edifie one another as also yee doe. Euery man hath a calling, and is charged to see Gods law obserued by others so farre as in him lyeth.

3. It is no disparagement to the best man, to be put in minde of his duty to God euen by one, that is much his inferiour, and to hearken to him. See an example of this in a master, Naamans seruants admonish him, and he by hearkening to them receiued great good by it. 2. King. 5. 13. In a husband, in all that Sarah hath said vnto thee hearken vnto her voice, saith the Lord to Abraham, Gen. 21. 12. In a Father, Terah hearkened vnto Abraham and left his own country as appeares by comparing Gen. 11. 31. and 12. 1. In a Prince, Dauid hearkened to the counsaile of Abigail, and blessed God for it, 1. Sam. 25. 32. 33. Nay the meaner the person is that admonisheth thee, the more shalt thou shew thy obedience to God, and the power that his Word and Spirit hath had in thy heart, if thou hearken to his counsell, Esay 11. 6. A little childe shall leade them.

The second corruption that hindereth men from accepting reproofe, is 2. this, if we can say that the party that reprooues vs, hath his faults as well as we: and euery man is eloquent and witty in discouering the faults of Preachers; either such as they are indeed guilty of, or such as are maliciously and slanderously deuised, and reported of them, and thinke it a sufficient reason why they should reiect all that the Preacher can say against their sins. This we shall see an example of, Iohn 9. 34. thou wert altogether borne in sinnes, and durst thou teach vs?

To strengthen vs against this corruption, we must consider, that though no man can with comfort, nor ought indeede, to reprooue sinne in others, that is himselfe a wicked man, vnto the wicked saith God, what hast thou to doe to declare mystatutes, seeing thou hatest instruction, and castest my words behind thee, Psal. 50. 16, 17. And a Bishop must be blamelesse, 1. Tim. 3. 2. Yea if he haue beene heretofore infamous for any scandalous sin, and haue now repented, he ought not to exercise his function in that place, where that infamy continueth, for he must be one that hath a good report euen of them that are without, lest he fall into reproach, and (by that meanes) into the snare of the diuell, 1. Tim. 3. 7. The cause why Paul by no meanes, would accept of Marke to ioyne with him in his Ministery, was because he had giuen offence to the Church by departing from him before, Acts 15. 37, 38. Yet it is no iust exception to the reproofe that is giuen, because we know some faults by him that reprooues vs: for then may we reiect all reproofe from men, seeing the holiest Minister hath his infirmities and faults, we also are men of the like passions with you, say the Apostles themselues, Acts 14. 15. Yea it it profitable for vs, that God teacheth vs not by Angels, nor by his Spirit immediately, but by poore weake men, that are sinners as well as we; for by this meanes, they may teach vs with more feeling, experience, and compassion, then otherwise they could haue done, this reason the Apostle giues why our blessed Sauiour himselfe was in all things (excepting sin) made like vnto vs, Heb. 2. 17. [Page] that he might be a mercifull and faithfull high priest. Yea, say they that teach and reprooue thee be guilty, not of humane infirmities onely, but of grosse sinnes; yet that cannot warrant thee, either to refuse to heare them, or to obey such reproofes as they giue thee by warrant from the Word of God, for the people were bound to heare and obey the good doctrine of the Scribes and Pharisees, though their workes were naught, Matth. 23. 2, 3. And the people of God transgressed, because for the sinnes of Elyes sonnes the Priests they abhorred the offerings of the Lord, 1. Sam. 2. 17. 24.

The third and last of those corruptions which vsually hinder vs from taking reproof in good part is this, that we take such as reprooue vs (especially 3. publikely) to be our enemies, or to be set on by some tale-bearers that loue vs not: if he would haue come to me (saith many a one) and told me of my fault in priuate, I should haue takenit well; but this exclaiming of me, and disgracing me in publike, argueth no loue. An example of this corruption we haue in Ahab, who accounted the Prophet Eliah his enemie, 1. Kings 21. 20. and those proud men spoken of, Ier. 43. 2, 3. who charged the Prophet that Baruch had set him on to preach so against them as he did.

To strengthen vs against this corruption, we must consider of these foure points.

1. That a man may haue his sin touched and reprooued in the Ministery of the Word, when the Minister intends not to touch him, nor so much as knowes of his sin, as it was with that man that came to heare the Prophets, he was conuinced of all, he was iudged of all, and had the secrets of his heart (which were vnknowne both to the Prophets and to all other men) made manifest to him, 1. Cor. 14. 24, 25. We vse not to busie our selues in inquiring curiously or maliciously into your faults, nor entertaine tale-bearers; but may say to you as the Prophet, The Lord teacheth vs, and shewes vs your practises, and makes vs able to meet with them, when wee thinke not of you, Ierem. 11. 18, 19.

2. That when a mans offence is knowne and scandalous to many, the Minister is not bound to admonish him in priuate; but may (without malice) reprooue it publikely, for so did Iohn deale with the Pharisees and Sadduces, Matth. 3. 7. and Paul euen with Peter himselfe, Gal. 2. 14. and we haue an expresse commandement for it, 1. Tim. 5. 20. them that sin (publikely and notoriously he meanes) rebuke before all, that others also may fear [...].

3. Though the sinne be priuate, and knowne to no more but the Minister himselfe; it may (oft-times be much fitter for the Minister to touch and reprooue it in his publike Ministery, then to admonish the party in priuate; prouided, that he so touch the sin, as he touch not, nor note the person. And that for these three reasons. 1. Howsoeuer most men will bragge, how well they would take it, to be admonished in priuate, yet they that will try it, shall finde there be very few, that will take it well. 2. There is much more power and authority in such publike reproofe as I haue spoken of, then in any priuate, because of the promise Christ hath made to be with his seruants in the execution of all the parts of their Ministeriall function. Matth. 28. 20. 3. By such a publike reproofe many others may receiue profit, which is the reason the Apostle giueth of that commandement, 1. Tim. 5. 20.

4. If his reproofe be according to Gods Word thou oughtest to receiue it, whatsoeuer his affection be, that deliuers it; yea thou shouldest count it a dangerous sin for thee thus to censure, and iudge of the Preachers affection, when thou canst not iustly blame his doctrine, and so the Lord speakes of it as of a great sin, Hos. 4. 4. this people are as they that striue with the Priest.

This Doctrine serueth also for reproofe; and to discouer the vnsoundnes and hypoc [...]isie of most men. Ought euery Christian to loue his Minister with Vse. [Page] more then an ordinary loue, and that for this cause, because he vseth to admonish and reprooue him? will he that hath any wisedome or grace in him, loue the man the better that rebuketh him? is it not possible for any man truely to haue repented of any sin, that hates and stormes against him, that dislikes and censures his sin? then surely are most men far from grace, and far from true repentance. For there is many a man like Ahab, who though they acknowledge their Minister to be the faithfull seruant of God, as he did Micaiah, yet hate him onely because he prophecies not good to them, 1. King. 22. 8. And generally the people hate the Ministers of the Word onely for doing this worke and duty of their Ministry, they hate him that rebuketh in the gate, and they abhorre him that speaketh vprightly, Am. 5. 10. yea though they giue them no other occasion at all, I haue neither lent on vsury, nor men haue lent to me on vsury (that is, I neuer had to doe with them about any worldly occasions) yet euery one of them doth curse me saith the Prophet, Ier. 15. 10. Now I would haue such men to know that it is not the committing of any sin (how hainous soeuer) that makes their case so desperate, or is so certaine a signe of their perdition, as this, that they despise admonition, Better is a poore and a wise childe, then an old and foolish King who will no more be admonished (saith Salomon, Eccl. 4. 13. By this the Prophet knew that the Lord had determined to destroy Amaziah, 2. Chron. 25. 16. because he scornefully reiected his admonition and would not receiue it. And this is giuen as an vndoubted signe of the vtter ruine of the kingdome of Iuda, 2. Chron. 36. 15, 16. that when God sent them his messengers to admonish and reprooue them, they mocked his messengers and misused his Prophets, vntill the wrath of the Lord rose against his people, till there was no remedy. Dauid committed two hainous sins, but was Gods child and found mercy, Why? being admonished he tooke it well, and profited by it, 2. Sam. 12. 13. But let it be the least sin that can be committed, if being admonished, a man will not be reclaimed, he is to be esteemed as a Heathen, and a Publican, Matth. 18. 17. The highest degree of sin is the sitting in the seate of the scorner, Psal. 1. 1. and who is a scorner? he that will not endure admonition, but hates him that reprooues him, Pro. 9. 8.

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THE FOVRE AND TWENTIETH LECTVRE, ON AVGVST, XXIX. MDCIX.

IOH. IIII. XX.

Our Fathers worshipped in this mountaine, and yee say that in Ierusalem is the place where men ought to worship.

WE haue already heard, that the Euangelist in this verse and the former, doth set downe the effects of that speech, whereby our Sauiour did discouer to this poore Woman, her secret sin, and reprooues her for it, and this he setteth forth in three notable fruits and signes of a true conuersion which it brought forth in her. 1. She acknowledgeth her sin. 2. She esteemeth farre more reuerently of Christ then she did before. 3. She seekes to him for instruction and resolution in a doubt that troubled her conscience. The two first we haue spoken of in the former verse. Now it remaines that we proceed to the third and last, as it is set downe in this verse. For this must needs be acknowledged another notable fruit of Gods Spirit, and signe of her conuersion, 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 all her secretest sins, but ready also to charge her with them, yet) she shrinkes not from him, nor leaues his company, but desireth further communication with him, and seekes instruction and resolution of him in a case of conscience that did most neerely concerne her. Now before we can well receiue that instruction, which the Holy Ghost intended to giue vs in this verse, fiue questions must be answered for the opening and vnfolding of the meaning of the Text. 1. What the worship was that she here speakes of. 2. What mountaine was that she here speakes of. 3. Who were these Fathers that she saith did worship in that mountaine. 4. What mooued her to make any doubt of this matter. 5. Why seekes she to be instructed in this question rather then in any other.

For the first, the word that is heere vsed [...] signifieth properly Adoration, euen a bodily and outward worship, when by some reuerent Quest. 1. gesture of the body, we testifie the inward subiection and honour that in our hearts we beare vnto God. Now because we can doe no part of worship [Page] and seruice vnto God well, but there must be in it, euen some bodily signification of reuerence vnto him, therefore also the whole worship we doe vnto God, is oft called adoration: yet in this place, it is not put for the whole worship of God, but onely for the most publike and solemne worship, which stood in sacrifices and ceremonies appointed by the Lord. For she knew well that there were many parts of Gods Worship which the Iewes did vse as well in any other place as in Ierusalem. They vsed to pray in the Synagogue, Matth. 6. 2. Yea and in their priuate houses also. Dan. 6. 10. They vsed to read and preach the Word in their Synagogues, Acts 15. 21. And they had Synagogues not in Ierusalem onely, but in all parts of the world, at Damascus, Acts 9. 2. at Salamis, Act. 13. 5. at Antioch, Act. 13. 14. at Iconium, Act. 14. 1. at Thessalonica, Act. 17. 1. at Corinth, Act. 18. 17. at Ephesus, Acts 18. 19.

2. The mountaine that she speakes of here, was Mount Gerizim, as appeares, not onely because both Iosephus, and the author of the Macabees, Quest. 2. 2. Mac. 6. 2. doe affirme that the Samaritans Temple stood vpon that mountaine, whose authority (though it be meerely humane, and therefore such as the conscience of man cannot rest vpon, nor be conuinced by in the matter of faith or manners either, because we know all men are subiect vnto errour, Rom. 3. 4. yet in a matter of fact and story is of some vse, as those ciuill stories and Chronicles were that we reade of in the holy Scriptures, namely that booke of the warres of the Lord mentioned, Num. 21. 14. and that booke of Iasher, Iosh. 10. 13. and that booke of the acts of Salomon mentioned, 1. King. 11. 41. But specially, because it is plaine by Iudg. 9. 7. that Mount Gerizim was the Mount that stood by this towne Sychem.

3. By their Fathers, shee meanes not onely the true Ancestours of the Samaritans, which were Heathens and Infidells, as yee shall reade Quest. 3. 2. King. 17. 24. But Iacob also and the Patriarches, as ye shall finde in the 12. verse.

For the fourth question. The reason of her doubt and scruple was this, 1. For Mount Gerizim, she had reason to thinke it was as holy a place as Quest. 4. Ierusalem, not onely 1. because her true Ancestours had worshipped there and in the Temple that stood there; but 2. Specially, because it was the place that the Patriarches and Iacob himselfe had worshipped in, for it is said, Gen. 33. 18. 20. that Iacob hard by Sichem built an Altar, and called it, The mighty God of Israel; and it is very probable, that the place vpon which he built that Altar, was this Mount Gerizim, which stood hard by Sychem; for the Patriarches (before the Temple was built) were wont to make choise of mountaines to serue God on, for the better stirring vp of their affections by the contemplation of Gods workes, and that by Gods owne direction also. 1. This is noted of Abraham, Gen. 12. 8. and 22. 2. Of Iacob, Gen. 31. 14. of the Israelites the posterity of Iacob, Exod. 3. 12. and in a fond imitation thereof that seemes to bee, that the idolatrous Iewes did offer incense and powre out their drinke offerings vpon the roofes of their houses, Ier. 19. 13. 3. Besides vpon this mountaine, the Lord had appointed that the Priests and Leuites should stand to blesse the people so soone as euer they were come to the Land of Canaan, Deut. 11. 29. and 27. 12. On the other side she had reason to doubt that Ierusalem was the place where this solemne seruice should be done vnto God, because hee whom shee found to be a Prophet of God and all of his Religion, all the Iewes, did say so.

For the fifth and last question. It is no maruell though she (hauing the opportunity of such a Prophet) desire to be instructed in this question, and Quest. 5. resolued in this doubt, rather then in any other. For 1. Shee might well [Page] know by the bookes of Moses that there could be no attonement made betweene God and her, nor remission obtained of this hainous sinne, that her conscience was now touched with remorse of, but by a Sacrifice: all things by the law were purged with bloud (of a sacrifice) and without shedding of bloud there was no remission, Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice, that was offered to him in any other place, then in that one place, he had chosen to put his name in. Marke how oft this commandement is repeated in one Chapter: Deut. 12. 5, 6, 11, 1;, 17, 26, 27. Yea, she knew that the Lord did account of all Sacrifices that were offered in any other place, besides that one place, that hee had chosen to put his name there, no better then of willfull murder: Leuit. 17. 4.

Hauing thus opened the meaning of the Text, let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse.

First, then in that this woman is not affraid of Christ, when she had found him to be a Prophet that had searched and troubled her conscience, but desires further speech with him, and seekes to haue her conscience healed by that very hand, that had wounded it; We learne:

That he that hath grace will not be affraid of, or shunne that ministrie, in which he hath felt the power of God rebuking and iudging him; ransaking Doct. 3. and troubling his conscience for sinne, but (of all others) will desire it most. See the proofe of this in all sorts of Iohn's hearers. He had preached the Law, Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias. Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him. See this also in such as heard Peter, when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same, they run to him for comfort rather then to any other man, and saith vnto him and the rest of the Apostles, Men and brethren what shall we doe? Acts 2. 37. This will better appeare by comparing it with the contrary. Vngodly men cannot endure such teachers, as doe with any power reprooue sinne, and preach the Law, as we may see in the example of Ahab, who for this cause could not endure Micaiah, 1. King. 22. 8. And of Felix, who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto, and of the dreadfull iudgement he must come to for them, would heare him no more, Act. 24. 26. But so will not they (as we haue heard) that haue truth of grace in them.

1. The sense of sinne, and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed, with hope of mercy, and sense of Gods Reason. loue, which keepes them from flying from God, or dispairing in his mercy: Psalme 2. 11. Euen in trembling they haue some ioy. He is called the comforter euen when he rebukes vs for sinne, Iohn 16. 8, 9. when he makes them mourne for their sinne, as for their owne childe, yet he makes them supplicate and seeke to God: Zach. 12. 10. You shall see this in Peter, he was deepely touched with remorse for sinne, Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ, though Iohn did out-run him and gat to the Sepulcher before him, yet went he first into the Sepulcher, to see that there that might confirme him in the faith of the Resurrection of Christ, Ioh. 20. 6, 7.

2. The experience he hath that God worketh with such a Minister, must needs cause the childe of God to reuerence and like him, and to expect a blessing from him rather then from another. That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when [Page] hee was rebuked and iudged of them, 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament, not of the letter onely, but of the spirit and power of God, 2. Cor. 3. 6.

3. He knoweth the Lords manner hath beene to heale his seruants by the very hand, by which he hath wounded them. The Prophet Gad was the man, by whom the Lord sent such a heauy message to Dauid: 1. Chron. 21. 10. 15. And he was also the man, by whom the Lord gaue him comfort, verse 18. Esay was the man by whom the Lord sent such a message to Ezechia, as made him weepe soare, Esay 38. 3. and Esay was the man by whom God gaue him comfort, Esay 38. 4. to 8.

1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace, or be still a carnall man dead in his sinnes. For Vse. by the iudgement thou hast, to discerne of true preaching, and of the Minister, which is most to be affected, thou mayest know thine owne state. If grace be in thy heart thou wilt affect that ministry the most, not that delighteth or tickleth the eare, no nor that which onely brings thee to knowledge, but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne, wounding thy conscience and giuing thee no rest till it haue reformed thy heart. This Paul speakes of his owne Ministry, 1. Cor. 2. 4. My preaching (saith he) stood not in the inticing speech of mans wisedome, but in plaine euidence of the Spirit, and of power, and makes this a note of an able and sufficient Minister: 2. Cor. 3. 6. And of the Corinthians (he saith) that they were carnall men because they affected such a Ministry as had fine words but no power in it: 1. Cor. 3. 4. For though he nameth himselfe and Apollos there, he doth it but figuratiuely as he saith: 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos, but their owne vaine-glorious teachers, whom he describeth: I will come and know, not the speech of these men that are puffed vp, but the power. For the Kingdome of God is not in word but in power, saith hee, 1. Cor. 4. 19, 20. Then the hearer that hath grace, when he comes to a Sermon, comes not to heare man, but God; not to heare what a man can say, or to iudge, what gifts the Preacher hath, but to heare what the Spirit speaketh to the Church: Apoc. 2. 7. He comes with that mind that Dauid did: Psalme 85. 8. I will heare what God the Lord will speake.

2. This Doctrine serues for reproofe and to discouer the hypocrisie of most men; to shew that most hearers haue no grace in them. For though 2. they be content to heare sometimes, and to heare ordinarily, yea, and to be at charge also with maintaining the Ministry of the Word among them, (as many most vngodly men that we haue read of in the word haue beene content to doe) yet in three things they shew themselues to be carnall and vngodly men. 1. In that in their hearing, they respect not edification but delight onely, and the tickling of their eares. The word it selfe which is the food of our soules, they respect not so much as they doe the art, and eloquence, and other gifts of the man that doth deliuer it vnto them; They esteeme much more of the sauce and cookery, then they doe of the meate it selfe. Yea, a carnall kind of teaching, wherein there is nothing but shew and ostentation of humane gifts (as wit, memorie, reading, eloquence, and the like) they doe preferre much, before that Ministry, wherein the euidence and power of Gods Spirit is seene and felt. For that teaching wherein there is nothing but the plaine interpretation of the Scripture, by Scripture, and application of it to the vse of the Church, they despise, and count it as the conceited Corinthians also did: 1. Cor. 1. 21. [Page] The foolishnesse of preaching. We grant that he that should conuert soules had need haue the tongue of the learned, Esay 50. 4. and that knowledge of the arts and tongues, are to be acknowledged excellent helpes and ornaments, vnto a Preacher. Paul thankes God for the gift of tongues, 1. Cor. 14. 18. And also that without studie and reading, no man can be fit to performe this worke well, as is plaine by the charge the Apostle giues, 2. Tim. 4. 13. When thou commest to me, bring with thee the bookes, but specially the parchments. Paul himselfe made vse of bookes though he were so great an Apostle. Yet it is certaine, that the power of the Spirit of God, for the working vpon the conscience, lyeth neither in the sentences of any Fathers or other Authors, nor in the art and eloquence of the Teachers, but in the Word it selfe, Luke 8. 11. The seede is the Word of God, Heb. 4. 12. The Word is liuely and mightie in operation, Psalme 19. 7. The Law of the Lord is that that conuerts the soule. Ierem. 23. 29. Is not my word like fire, and as a hammer? 2. In that they cannot endure that Ministry, that doth with any power reprooue sinne, specially those sinnes, themselues are giuen vnto; but vse to indent with their teachers, and limit them, as they did of whom the Prophet speaketh, Esay 30. 10. They said vnto the Prophets, prophesy not vnto vs right things, speake vnto vs smooth things, Prophesy deceits. 3. Though they doe both heare ordinarily, and in words also commend the faithfullest Ministers, yet in their deeds and vnreformed liues, they shame and disgrace their Teachers. The onely good commendation and testimonie the people can giue their Teachers, is this, when the power and vertue of their Teachers Ministry, may appeare in the reformation of their liues. When it may be said to them: 2. Cor. 3. 2. Ye are our Epistle written in our hearts read and knowne of all men.

Lecture the fiue and twentieth, September 12. 1609.

IT remaineth now, that we come to the second of those three principall points I told you were to be obserued in this verse. viz. The question she mooueth vnto Christ; which is about the true worship; about the most publike and solemne worship of God, as I shewed you the last day. Now the word that the Euangelist vseth to expresse this worship by, that he speaketh of, is [...], which signifieth to adore, so that the words may be plainely and fitly thus translated; Our Fathers adored in this mountaine, &c. Now, adoration (to speake properly of it) is an outward and bodily worship, when by some reuerent gesture of the body, we testifie the inward reuerence, and subiection of the heart. And the Greeke word which the Euangelist here vseth (in his primitiue sence) signifieth to giue a kisse vnto another, and it is taken from a custome they had in old time, to testifie the reuerence and subiection they did beare to any, by giuing them a kisse. So soone as Samuel had annointed Saul to be King to testifie his homage to him, he giues him a kisse. 1. Sam. 10. 1. When the Lord would describe his people that had not giuen religious worship vnto Baal, he calls them such as had not bowed their knee to him, nor giue him a kisse with their mouthes. 1. King. 19. 18, And when the Prophet would exhort the great men of the world to worship Christ, and to acknowledge him their Lord and King, he bids them kisse the Sonne least he be angry, Psal. 2. 12.

Now the thing that we are first of all to obserue at this time is, that the true worship of God is called adoration. In the foure verses following Christ calls all that doe any true worship vnto God, such as doe adore [Page] him. So the whole worship whereto the Gentiles should be called, is signified vnder this Phrase, Esay 45. 23. vnto me euery knee shall bow. And in this verse you see, they that did performe publique and solemne worship to God in his Temple, are said to adore him. Acts 8. 27. The Eunuch is said to haue come to Ierusalem to adore, and Acts 24. 11. Paul saith of himselfe, he came to Ierusalem to Adore. And from hence we haue this to learne for our instruction:

That no man can performe any Part of Gods worship well, (specially of his publike and solemne worship) without some signification of Doct. 4. his reuerence and subiection vnto God, euen in the outward gesture and behauiour of his body. It is true, 1. That this is not enough, for the chief est part of Gods seruice; but when with the soule wee worship him, for thus farre an hypocrite may goe. 2. It is a high degree of contempt done to God, when we thinke it enough to giue him the knee, if the heart bow not to him, if we scrue him not with the heart: it is as the offering of the blind, lame and sicke in Sacrifice, of which the Lord saith, Mal. 1. 8. is that no euill? offer it to thy Prince, &c. Yet is the seruice of the body also necessary, and a part of Gods worship. The chiefe worship we doe vnto God, is done not with the body, but with the soule and Spirit; as we shall heare when we come to speake of the 23. verse of this Chapter, when in true reuerence and subiection we bow our hearts vnto him, to walke in his waies, and whatsoeuer reuerence we can make shew of with our bodies, if our hearts doe not withall thus bow vnto him, it is but abhominable hypocrisie in the sight of God. But yet is it not sufficient to worship God with our soules and hearts, if in euery part of his worship we doe not also adore, and giue bodily worship vnto him, and by the reuerent behauiour of our body, testifie the inward submission and reuerence of our hearts vnto him, though our soules therein were neuer so full of reuerence and deuotion, yet doe we but serue him by the halues, neither can our seruice be acceptable vnto him.

You shall heare this confirmed to you by the examples of Gods seruants that are commended to vs by the Holy Ghost. See the conscience Gods people haue made of this in all the parts of Gods worship. Obserue it in fiue points,

1. In prayer, when they euen in priuate haue prayed to God, they haue beene wont to kneele. For this we haue the example of Daniel, Dan. 6. 10. and of our Sauiour himselfe, Luke 22. 41.

2. When they haue giuen thanks (though but in priuate) they haue vsed adoration. When Abrahams seruant perceiued that God had prospered his iourney so far forth as to bring him, and guide him safely to Bethuells house, presently he lifted vp his heart in thankfullnesse to God, yet thought not that enough, but Gen. 24. 26. The man bowed himselfe and worshipped the Lord. And as his successe increased, so his thankefullnesse to God increased, and so did the outward reuerence of his body also, verse 52. When Abrahams seruant heard them giue consent that Rebecca might goe with them, then he bowed himselfe to the very earth to the Lord. So Iacob being to giue thankes vnto God, and vnable through weakenesse to stand or kneele, yet in token of reuerence, raised himselfe vp to his beds bead, and being not able through feeblenesse to sit vpright, he leaned, and bore himselfe vpon his staffe, and so adored God, Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty, and the paines he tooke in it.

3. When they haue taken an oath, they haue beene wont to vse such gestures of their body as might stirre vp reuerence in their hearts, Gen. 14. 22. Abraham when he sware, he lift vp his hand to the Lord, the most high Possessour of heauen and earth.

[Page] 4. When a message hath beene brought them immediatly from the Lord, they haue beene wont in token of their reuerence, to rise and stand vp. Iudges 3. 20. When Ehud told Eglon that he had a message to doe to him from God, presently Eglon rose out of his throne, though he was a wicked man, yet this he (doubtlesse) had learned, from the custome and practice of Gods people. So did Balaam likewise require Balaac the King to doe: Num. 23. 18. Rise vp Balaac and heare. Nehem. 8. 5. When Ezra opened the booke of the Law to reade, all the people stood vp. Rise vp yee women that bee at ease (saith the Lord) Esay. 32. 9. heare my voice, alluding (doubtlesse) in that speech to the holy custome vsed among Gods people at the first intimation giuen them of a message from God.

5. Lastly in the publike, and solemne worship of God specially, they haue held themselues bound to shew this outward reuerence, Psal. 29. 1, 2. The Psalmist calls vpon great men to giue to God the glory due to his name, and tels them how they may doe that, adore him, bow your selues to him in his glorious Sanctu [...]y. So Psal. 95. 6. Marke how many words the Prophet vseth to perswade to this, when he calls men to the publike worship. Come, let vs adore, and fall downe, and kneele, before the Lord our maker. Therefore the reuerence to be done in Gods publike worship, is made a chiefe meanes to preserue Religion, and coupled with the obseruation of the Sabboth, Leu. 19. 30. and 26. 2. Ye shall keepe my Sabboths, and reuerence my Sanctuary.

The Reasons of this Doctrine are of two sorts: Some concerne the outward Reason. reuerence to be vsed, in all the parts of Gods worship, whether priuate, or publike; some peculiarly concerne the publike & solemne worship of God.

1. The humility that befits euery one, euen the greatest person to shew 1. when he hath to do with God. See this in Dauids speech to Michol, 2. Sam. 6. 20. 22. when he danced before the Arke she scoffed at him, he answers, it was before the Lord, and adds, I will be more vile, and I shall lose no honour by it. It is no disparagement for the greatest to debase, and humble himselfe to the very dust before the Lord, nay we can neuer be humbled enough, Behold now (saith Abraham, Gen. 18. 27.) I haue taken vpon me to speake vnto the Lord which am but dust and ashes, and indeed who are we (euen the best of vs) that we should presume to speake vnto God, or to appeare before him: It becomes all men to cast downe their crownes before him, as the 24. Elders did, Reu. 4. 10. Yea the holy Angels (Esay 6. 2.) couer their faces in his presence. No seruice we can doe is pleasing to him, vnlesse it proceed from an heart humbled in the sense of his high Maiesty, and our owne vilenesse. Psal. 2. 11. Serue the Lord with feare. Mic. 6. 6. Wherewith shall I come before the Lord, and bow my selfe before the high God. Eccl. 5. 1. Be not rash with thy mouth, neither let thine heart be hasty to vtter a matter before God, for God is in the heauens and thou in the earth, &c.

2. Our bodies are the Lords as well as our soules, and therefore he will be 2. serued with the body also. They are his by right of Creation, Redemption, Sanctification, This Reason the Apostle giues, yee are bought with a price, therefore glorifie God in your body and in your spirit which are Gods, 1. Cor. 6. 20.

3. That the humility and reuerent gesture of the body, may helpe to humble 3. and worke reuerence in the heart. Our hearts are profane, and stand in need of all good outward helpes, to stirre vp deuotion in them. That is a chiefe reason why it was vsed both by Daniell 6. 10. and Christ, Luke 22. 41. euen in secret prayer, and if they needed to doe so, how much more doe wee.

4. To professe and testifie the humility of the heart, and reuerence of the 4. soule. Therefore is this put for the whole profession of our homage and obedience to God, Vnto me euery knee shall bow, Esay 45. 23. Because in matter of [Page] Gods seruice, hypocrites are wont to pretend, they haue as good hearts as the best, the Lord is wont also to call so oft for the seruice of the body, Let not sinne reigne in your mortall body, Rom. 6. 12. and present your body as a liuing sacrifice, holy, acceptable vnto God, Rom. 12. 1. and glorifie God in your body, 1. Cor. 6. 20.

The reasons of that outward reuerence that is to be vsed specially in the publike and solemne worship of God, are three.

1. The presence of Gods people. There is a reuerence due from the greatest Prince to the meanest of Gods seruants, his brother must not seeme vile vnto him, no not then when by any fault he hath made himselfe worthy of punishment, Deut. 25. 3. Matth. 18. 10. See that ye despise not one of these little ones: but specially to the congregation of Gods people, when they are assembled to serue him. This reason the Apostle giues against certaine abuses in the congregation of Corinth, 1. Cor. 11. 22. haue ye not houses to eate and drinke in (he might haue said, if he had liued amongst vs, to sleepe in, to talke, and laugh in) despise ye the Church of God.

2. The presence of the holy Angels, which as they haue a charge from God to minister and doe seruice to his people, Heb. 1. 15. and to pitch their tents about them, Psal. 34. 7. so specially at that time when they are assembled together to serue the Lord. This was figured to Gods people vnder the law. The curtaines that the Tabernacle was made of, were full of Cherubins, Exod. 26. 1. So were the walls of Salomons Temple round about. 1. King. 6. 29. to typifie the presence and attendance of the holy Angels vpon the whole Church and body of Gods people for their protection and safety, as at all other times, and in all other places, so specially in their Church assemblies. This reason the Apostle giues, why women should haue modest attire in the congregation. 1. Cor. 11. 10. The woman ought to haue power on her head because of the Angels.

3. The presence of the Lord himselfe, who though he be euery where, (Ier. 23. 24. Doe not I fill heauen and earth saith the Lord, Acts 7. 48. The most high dwelleth not in Temples made with hands) yet is he in a speciall sort present in the congregation of his people, as is euident by those two promises made by our blessed Sauiour, Matth. 18. 20. and 28. 20. In which respect the publike worship of God is called the face and presence of God, Psal. 105. 4. and 42. 2. And Cain being for his murder depriued of the benefit of Gods publike worship, complaines he should now be hid from his face, Gen. 4. 14. That is the reason of Dauids desire, to dwell in the house of the Lord all the daies of his life: Psal. 27. 4. That I may saith he behold the beauty of the Lord. And Psal. 48. 9. We waite for thy louing kindnesse O Lord in the midst of thy Temple. The place of Gods publike worship vnder the Law, is called the glorious Sanctuary. Psal. 26. 2. because the glory of the Lord did sensibly appeare in the Tabernacle, Exod. 40. 34. and the Temple, 1. King. 8. 10. And the Assemblies of Gods people now may as well be called glorious, because the glory of the Lord appeares also in them, though not so sensibly, yet no lesse comfortably and effectually, as is plaine by that comparison the Apostle makes betweene that ministry and worship of God that was vnder the Law and this that is vnder the Gospell, and by his preferring this (for glory and excellencie) far aboue the other, 2. Cor. 3. 8, 9. 11.

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Lecture the sixe and twentieth, September 19. 1609.

THe Vse that is to be made of this Doctrine, is: 1. For Exhortation. 2. For reproofe. 1. To exhort all men that they would learne to carrie Vse. themselues reuerently, in all the parts of Gods worship and seruice, specially in his publike worship. And that ye may learne this the better, I will giue you certaine rules out of Gods Word for your direction in this case. And these rules shall be of three sorts. 1. Such as belong in common to the whole worship of God. 2. Such as concerne the publike worship of God in generall. 3. Such as are particular, and concerne the seuerall parts of that worship we doe vnto God in the publike assemblies.

And of those rules that are common to the whole worship of God, this is the first.

1. We are not bound to vse all the same gestures in Gods worship now, which we reade in Scripture were of vse among Gods people, but such as by which in the Countrie where wee liue, men are wont to expresse their reuerence vnto their Superiours. For this we finde was the rule the faithfull haue followed in all ages. We reade that Ioshuah, and the Elders of Israell, when they had receiued the foile at the siege of Ai, and came before the Arke of the Lord to pray, they rent their cloathes and put dust vpon their heads. Iosh. 7. 6. And Hezekiah when he came into the house of the Lord to pray at that time when Senacharib besieged Ierusalem, rent his cloathes and put on sackcloth, Esay 37. 1. Now none of these ceremonies and fashions were peculiar vnto Gods worship, or appropriated thereunto, but such as (in their common vse and custome) men in those times and countries did vse to expresse their griefe by. For rending the cloathes, and putting dust and ashes on the head, we haue an example in Tamars case, 2. Sam. 13. 19. and for putting on sackcloth in Benhadads seruants: 1. King. 20. 31. So we reade, Iosh. 7. 6. that in prayer he and the Elders fell downe to the ground on their faces. So did our Sauiour, Matth. 26. 39. But this gesture was not peculiar to Gods seruice, but such as was taken from the ciuill vse of those times and countries to expresse their reuerence to their Superiours, in that manner, as we see in the example of Ruth, Ruth 2. 10. So their teachers were wont to sit, when they taught the Scribes, Matth. 23. 2. Our Sauiour, Matth. 5. 1. and 13. 2. and 26. 25. Luke 5. 3. and 4. 20. Iohn 8. 2. the Apostles, Acts 8. 11. vpon the same ground doubtlesse, because (in ciuill vse) men were wont by that posture of their body to expresse that which they did in their places, they did with authority and not as priuate men, as appeares by that phrase so often vsed, Psal. 69. 12. Pro. 28. 1. King. 29. 27.

2. The second rule that concernes our reuerent behauiour in the whole worship of God is this. More liberty may be taken in priuate and secret duties of Gods worship, then in publike, and that both in the vse of outward gestures, and in forbearing the vse of them. 1. Knocking of the breast ( [...]s Luke 18. 13. in a priuate prayer though the place were publike) lifting vp the eyes and hands to heauen, sighing and groaning, and shedding of teares, vse of the voice, yea, extention of it by crying and roaring, may fitly be vsed in secret prayer; but not so in publike, because danger and appearance of hypocrisie may be in it if we vse these before others, if we goe beyond the rest of the congregation therein, therefore our Sauiour Matth. 6. 16, 17. chargeth vs carefully to conceale from men all shewes and appearances of our priuate deuotion. Therefore Nehem. 2. 4. Nehemiah prayed, but vsed no gesture. 2. In secret prayer we may pray in our bed lying all along, and on horse back, [Page] and at our tables sitting; but in the congregation to do so could not be without euill example, and so offensiue and scandalous.

3. The third rule is, outward gestures may be omitted when we cannot vse them without euident danger of health, or with such paine to the body as would distract and trouble the minde in Gods seruice. For 1. God prefers mercy before sacrifice. Matth. 12. 7. 2. No outward gesture can be acceptable to God when it hinders the seruice of the heart and spirit.

The Rules that concerne the whole publike worship of God in generall, are fiue. 1. The first of them is this: that for the reuerence of Gods publike worship, care must be had that the place where the congregation assembleth may be decent and comely. True it is, it is neither needfull nor fit that our temples should be either for building or furniture so glorious and rich as was that of Ierusalem. Of that it was said, Ier. 17. 12. A glorious high Throne from the beginning is the place of our Sanctuary. For the statelinesse of that house was ceremoniall and typicall, it was a type of the spirituall grace and glory of the body and kingdome of Christ Iesus, as is plaine by that which we reade, Iohn 1. 14. [...]6 compared with Iohn 2. 19, 21. It hath beene the folly and superstition of the Papists to thinke that their temples could neuer be (for their building and furniture) stately and glorious enough; or that the magnificence and rich ornaments of these temples doth adde any thing to the worship that is done vnto God in them. When our Sauiour heard some admiring the building of the Temple, and how it was garnished with goodly stones and consecrate things, he reprooued their folly, and said vnto them. Are these the things that ye looke vpon, Luk. 21. 5, 6. 2. Neither is that holinesse to be ascribed, or reuerence due to our Temples, as there was to that; Gods speciall presence was tied, to that place his eye and his heart should be there continually, 2. Chron. 7. 16. Of that Temple the Lord said he had hallowed it, to put his Name there for euer, and a speciall promise was made to the prayers made in that Temple, 2. Chron. 7. 15. Mine eyes shall be open and my eares attend to the prayer made in this place. Therefore Gods people esteemed that the best and fittest place euen for their priuate and secret prayers, as we see in the examples both of Anna, Luk. 2. 37. and of the good Publican, Luk. 18. 10. And when they could not goe thither to pray, yet they were wont to make their priuate prayers towards the Temple, Dan. 6. 10. But we doe not finde that euer they shewed that reuerence and respect to any of their Synagogues; they were not wont to go into their Synagogues to make priuate prayer. Our Sauiour notes that to haue beene the fashion of hypocrites only, Matth. 6. 5. Such holinesse I say is not to be ascribed, neither is there such reuerence due to our Temples. They are neuer a whit more holy then our houses are, neither is Gods presence tied to them, but to the congregation, and Gods people assembled, and the exercises of Religion performed in them; they are neuer a whit fitter places to make our priuate prayers in, then our owne houses and chambers are, then when thou prayest (he meanes this of priuate prayer) enter into thy closet saith our Sauiour, Matth 6. 6. 3. There is not that necessity of a Temple for Gods worship now, as there was for the ceremoniall worship that was commanded vnder the Law: for that might be performed in no other place but in the Temple, Deut 12. 13, 14. In so much as when the Temple was profaned by Idolatry and shut vp from Gods people as in the daies of Ahaz: 2. Chron. 28. 24. So as they could not possibly come into it; and for seuentie yeares together while they were in captiuitie, yet durst they not presume, no, not in this case of necessity, to doe it in any other place. But the publike seruice of God now is not so tied to any Temple, but that when we cannot haue Temples to doe it in, it may be performed euery whit as acceptably to God, [Page] and as much for the comfort of Gods people, in another place. Our Sauiour preached sometimes in the mountaines: Mat. 5. 1. 2. Somtimes out of a ship: Mar. [...]. 1, 2. Somtimes in priuate houses; Mar. 2. 2. So did Paul: Acts 28. 30, 31. So for publike prayer, the Godly vsed it sometimes in priuate houses: Act. 1. 13, 14. Somtimes by the riuers side: Act. 16. 13. The Sacrament of Baptisme hath beene administred in a priuate house: Act. 10. 48. and 16. 33. And the Sacrament of the Lords Supper also: Act. 20. 7, 8. But though all this bee so, Yet euen of our Temples it may also be said. 1. It is fit we should haue some places to assemble in, that are set apart for this purpose. And when we may haue such, Gods publike worship is no where so well performed as in the Temple. Therefore Christ's custome was chiefly to preach in the Synagogues and Temples: Iohn 18. 20. 2. For the reuerence of Gods publike worship, care should be had, that the place where the congregation assembleth, may be decent and comely. And that there should be some outward beauty and comelinesse in those things that are vsed in Gods seruice. It is noted as an argument of the holinesse of the Centurion, and loue he bare to the Iewes Religion, that he built them a Synagogue, and at his charge prouided them a fit place to worship God in: and our Sauiour when he heard it, was the rather mooued to goe and helpe his seruant: Luk. 7. 5, 6. And our Sauiour (as little as he regarded statelinesse and pompe in the whole course of his life) yet he made choice of an vpper chamber that was large and trimmed, and prepared to celebrate the Passouer, and the Lords Supper in: Marke 14. 15.

The second generall rule is. At our comming into the Congregation, and during the whole time of our abode in the Congregation, we 2. should behaue our selues reuerently. Wee may not come into this place, as wee would doe into a dancing Schoole, or Play-house, leaping, or laughing, or [...]oying: neither may we goe out of this place, as we would doe out of such a one. But in our very comming in, and going out, and whole outward carriage, we should giue some signification of the reuerence that we beare to this place, and that we doe indeed account it the House of God. When God had reuealed himselfe to Iacob in Bethell, and he perceiued that God was in that place and he not aware (and I shewed you the last day, that the Lord is in a speciall sort present in our Church-assemblies also) it is said, he was mooued with reuerence (as the best translators reade it) and said, how reuerent is this place, this is none other then the House of God, and this is the gate of Heauen: Gen. 28. 6, 7. So Dauid also professeth he would goe to Gods House in the multitude of his mercies, and in his feare he would worship towards his holy Temple, Psal. 5. 7. All things that are done in the Congregation should be done to edifying: 1. Cor. 14. 26. We should so carrie our selues, as our good example herein, may edifie and stirre vp reuerence in others, and not so, as we may grieue and giue offence to others.

The third generall rule is this. We must come all to the beginning of Gods publike worship, and tarrie till all be done. See this Zach. 8. 21. 3. And the inhabitants of one Cittie, shall goe to another, saying, let vs goe speedily to pray before the Lord, and to seeke the Lord of Hosts, I will goe also. Ezek. 46. 10. The Prince shall goe in, when they goe in, and when they goe forth, they shall goe forth together. Yea, It is the duty of Gods people in reuerence of his publike worship, to be here before the beginning. It becomes them to waite for the Minister of God, and not to let him waite for them. The conuersion of the Gentiles is noted by this signe that (they shall so loue the word of Christ that) they shall waite for his Law. Esay 42. 4. And to such hearers is the blessing promised: Prouerbs 8. 34. Blessed is the man that [Page] heareth me, watching daily at my gates, and giuing attendance at the posts of my doores. It is said of Cornelius (and yet he was a great man and a Captaine) that when he had sent for Peter, he called together his kinsfolke, and speciall friends, before Peter came, and waited for him: Acts 10. 24. And for tarrying till the end, we haue a notable example, Luk. 1. 21. Though the publike worship that Zachary the Priest performed, were not such as the people could make that vse of, as our people may make of euery thing, that the Minister vseth in our assemblies; and though Zachary tarried much longer then ordinary, yet they waited till he had done, and would not away till he had dismissed them, and giuen them the blessing. The reasons of this are two. 1. There is nothing done in our assemblies, but all may receiue profit by. 1. By the confession of sinnes and all other prayers vsed in the congregation, a man may receiue more profit and comfort then by any other. That is the reason why the Apostles (euen after the Ascension of Christ, when the typicall honour of the Temple was abolished, and it had no more holinesse in it, then our Temples haue) were so delighted to goe to the Temple to pray, at the times of publike prayer: Acts 3. 1. and 22. 17. And all the Godly women at Philippi euen with perill of their liues, were wont euery Sabboth to meet together, onely for prayer: Acts 16. 13. 2. By hearing of the Word read in the congregation, all may profit, as you may see: Deut. 31. 12, 13. Thou shalt read this law, before all Israel in their hearing that they may heare and that they may learne to feare the Lord your God and obserue to doe all the words of this law. 3. By hearing the Word preached, euen by the meanest Minister of Christ, all may profit, if the fault be not in themselues, Iames 1. 21. It is able to saue our soules, 1. Cor. 14. 21. Ye may all prophecie one by one, that all may learne, and may haue comfort. 4. The singing Psalmes in the congregation, furthers the fruit of the Word in the hearts of all the hearers; When the Apostle exhorteth the faithfull that they would let the word of Christ dwell in them richly in all wisedome, Colos. 3. 16. he tells them that (to that end) they should teach and admonish one another in Psalmes and hymnes and spirituall songs. 5. All the faithfull may receiue benefit by the Sacrament of the Lords Supper: 1. Cor. 10. 16. The cup of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which we breake, is it not the Communion of the body of Christ? 6. By being present at the administration of Baptisme, all may receiue profi [...], for thereby we are put in minde of the Couenant, that God made with vs in our Baptisme, and the benefit that was sealed to vs by it; that which is said by the Apostle, Rom. 4. 11. of Circumcision, may be said likewise of baptisme that is come into the roome of it, it is a seale of the righteousnesse which is by faith. And we are also thereby put in minde of the Couenant we made with God in our Baptisme, whereof it is good we be oft put in minde, as appeares by the care Ioshuah had to set vp a great stone by the Sanctuary to keepe in the remembrance of the people, the Couenant they had made with God, Iosh. 24. 26. 27. Thereby also we performe a duty of loue to the infant and his parents, and to doe good (in this kind especially) we should not forget, for with such sacrifices (and fruits of our loue) God is well pleased, Heb. 13. 16. 7. By the blessing pronounced by Gods Minister, all may receiue good. When Aaron and his sonnes should blesse the people, the Lord saith they should put his name vpon the children of Israel, and he would blesse them, Num. 6. 27. When the Priest and the Leuites blessed the people, 2. Chron. 30. 27. it is said; Their cry was heard, and their prayer came vp to heauen, his holy habitation.

2. Though we could receiue no profit by the exercises vsed in our assemblies, yet we must be present at them all, to doe our homage vnto God, and shew the reuerent respect we haue to his ordinances: for there is nothing [Page] done in Gods publike worship among vs: but it is done by the institution and ordinance, and commandement of the Lord.

1. It is his ordinance that whensoeuer the congregation assembleth, there should be all sorts and kinds of prayer vsed, yea this is a chiefe duty to be performed in our assemblies, 1. Tim. 2. 1, 2. I exhort therefore, that first of all supplications, prayers, intercessions, and giuing of thankes be made for all men. For Kings and for all that are in authority, &c.

2. It is his ordinance that in our publike assemblies the Word should be read, Deut. 31. 11, 12. When all Israel is come to appeare before the Lord thy God in the place which hee shall choose, thou shalt reade this law before all Israel in their hearing: Gather the people together, men, women and children, and thy stranger that is within thy gates, that they may heare, and that they may learne and feare the Lord your God, and obserue to doe all the words of this law. And it is plaine by that place, Acts 13. 15. compared with Acts 15. 21. that it was the custome of the Iewes (while they continued to be the true Church and people of God) to read the Law and the Prophets (the whole Canonicall Scripture) in all their Synagogues euery Sabboth day.

3. It is his ordinance that the Word should be preached, interpreted, and applyed in our publike assemblies, Eccl. 4. 17. When thou goest into the house of God be more ready to heare, &c. Acts 15. 21. Moses after he was read, was preached in the Synagogue euery Sabboth day.

4. It is his ordinance that the Lords Supper should be administred in the publike assemblies, It was not onely the custome of the people of God in Corinth to receiue this Sacrament in the Church and place of their publike assemblies as is plaine by that which the Apostle writeth, 1. Cor. 11. 22. but they are also charged and commanded by him so to doe, verse 33. 34 Wherefore my brethren, when yee come together to eat (the Lords Supper he meanes, as appeares plainely by that which went before) tarry one for another; And if any man hunger, let him eate at home, that yee come not together vnto condemnation.

5. It is his ordinance that Baptisme should bee administred in the publike assemblies; as Iohn did administer it in a solemne assembly, so our Sauiour when he desired it, sent not for Iohn to come to him to Nazaret to administer it, but came (though along iourney, fourteene Dutch miles as Geographers thinke) from Nazaret to Bethabara, where Iohn vsed to baptize, Matth. 3. 13.

6. It is Gods ordinance that in our publike assemblies Psalmes should be sung, for as it is euident by their titles that they were penned for the vse of the whole Church in the most solemne worship of God; so were they vsed accordingly not onely by Dauid, 1. Chron. 16. 4. 7. and Iehosaphat, 2. Chron. 20. 21. 22. and Iehu did, 2. Chron. 33. 15. and Hezekiah, 2. Chron. 29. 30. but by our blessed Sauiour himselfe also, at the celebration of the Passeouer and of his holy Supper, Matth. 26. 38. yea it is plaine by Psal. 81. 4. that there was a direct commandement and law of God, that required them so to doe.

7. It is his ordinance that the Minister should dismisse the congregation, by pronouncing Gods blessing vpon them, Num. 6. 23. Deut. 10. 8. and 21. 5. So that to refuse to come to any part of Gods publike worship, or to goe away before all is done, is a disgrace and contempt done to the ordinance of God.

The fourth generall rule is this, we must (when we are present) ioyne with the congregation in all the parts of Gods worship, and doe as the 4. congregation doth. I speake not of euery congregation; but of a congregation of the faithfull, of a congregation that is instructed and reformed according [Page] to the Word of God. It makes much for the comelinesse and reuerence of Gods worship, that all things in the Congregation be done in good order, and without confusion, 1. Cor. 14. 40. Paul being absent from them, reioyced to thinke vpon the reuerend and goodly order that was in the assemblies of the Colossians. Col. 2. 5. And it is a principall part of the good order that should be in the Congregation when they all come together, and goe together, pray together, sing together, and kneele together. In a word, when euery part of Gods worship is so performed by the Congregation, as if the whole Congregation were but one man; and on the other side it is a great confusion, when while some are hearing, others are praying; some sing, and some are silent. Therefore it is said, Nehem. 8. 1. All the people assembled themselues as one man, and Acts 2. 46. They continued dayly in the Temple [...], with ioynt consent, as if they had had all but one soule. And it is not fit for any Christian, either to come short of, or goe beyond the Congregation in gestures of reuerence and deuotion in the publike worship of God.

The fift and last generall rule is this, we must teach our seruants and children to shew reuerence to the Sanctuary and publike worship of God. Men 5. may not suffer their children and seruants to shew contempt vnto it. I shewed you the last day, that the keeping of the Sabboth, and reuerence of the Sanctuary are twice coupled together, Leuit. 19. 30. and 26. 2. Because no man can keepe the Sabbath well, that doth not reuerence the Sanctuary. And for the Sabbath, you know, God counts vs not obseruers of it, vnlesse we see to it, that our children and seruants obserue it also, Exod. 20. 11. Let no man say, If I my selfe reuerence Gods Sanctuary, it is no matter though I keepe in my house such as despise it. Abraham had beene neuer the better, nor the more assured of Gods blessing for seruing God himselfe, if he had not commanded his sonnes and his houshold after him to doe so too, Gen. 18. 19. Dauid vowed vnto God, that no deceitfull person (that had a hollow heart towards Religion) should dwell in his house, Psal. 101. 7. Durst he then (thinke you) haue kept any that was an open despiser of Religion? Neither let any say, it is no matter for children what behauiour they vse in the Church, though they prate or play, or cry to the disturbance of the Congregation: for I tell you God cannot endure profanenesse or contempt of Religion, no not in children, as is plaine by his fearefull iudgement vpon the children of Bethel, for scorning of his Prophet, 2. King. 2. 23, 24. Yea it stands vs all vpon to vse the vttermost authority we haue, to maintaine the reuerence of Gods Sanctuary: for the open contempt done by any, may bring Gods curse on vs all; Did not Achan the sonne of Zerah commit a trespasse in the accursed thing, (saith Phineas, Iosh. 22. 20.) and wrath fell on all the Congregation of Israel? and that man perished not alone in his iniquity. And certainely among other causes of the plague and other iudgements of God vpon the land this is not the least, that Gods publike worship is performed amongst vs with so little reuerence and deuotion as it is, for this cause (saith the Apostle, 1. Cor. 11. 30.) many are weake and sickly among you, and many sleepe.

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Lecture the seuen and twentieth, October 3. 1609.

WE haue heard already out of the second generall point that is to be obserued in this verse, viz. the question she mooues to our Sauiour, that the worship of God is here called adoration, and from thence we were taught, That in all Gods worship, not an inward deuotion onely of the soule, but an outward reuerence of the body is required. And the last day we began to deliuer the vse of the Doctrine touching the necessity of outward reuerence in the whole worship of God, and heard first that it serued for Exhortation, then for Reproofe. The Exhortation was that we should all learne to carry our selues reuerently in all the parts of Gods worship. And for our direction therein, I told you there were rules giuen vs in the Word, whereof some of them were generall, and those were fiue (which I deliuered to you the last day) and some 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 [Page] 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.

[Page] 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 [Page] 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 yo [...] 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 Use 2. 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 Lect. 26. 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 Atheisme hath made vs too void of care herein. The dust and cobwebs where with the seates and Pulpits, and walls of our Churches in most places are hung, the small reparations that are made of them, doe proclaime su [...]iciently to God and men, how small reuerence we beare vnto the Sanctuary and worship of God. It is a fowle sinne and contempt done to Gods worship, that Parishioners [Page] either will not be at charge to maintaine such as may keepe the Church decently, or (if they be willing to be at that charge, yet) are altogether carelesse to see it done, to see that such as they maintain to this purpose doe their office. Dauid thought it vnfit (though he were a King) that his owne house should be more handsome then the House of God, 2. Sam. 7. 2. And though the Lord would not let him build him an house, yet he commends his affection for it. Thou didst well (saith he, 2. Chron. 6. 8.) that thou wert so minded. But with vs euery meane mans house is more handsome and better kept, then the House of God: yea the barnes and stables of many men, are better kept then their Churches are. When the Tabernacle of the Congregation was to be built, the people of all sorts, rich and poore, men and women contributed so bountifully and readily towards it, that Moses was faine to make a Proclamation that they should bring no more. Exod. 36. 6. I warrant you, there needs no such Proclamation now adayes. Euery man grudges to giue two pence a yeare towards the repairing of the House of God. The cause that mooued Dauid to be at such cost in preparing for the building of the Temple was this (as himselfe telleth vs, 1. Chron. 29. 3.) because He had a delight in the House of his God. And the true cause then why we now a daies will be at no cost with Gods House, is because we haue no delight in the House of God. Dauid reioyced greatly, and praised God for the zeale and willingnesse that he saw in the people to contribute towards the building of the Temple, because he knew God was highly pleased with it, and would blesse them for it, 1. Chron. 29. 9, 10. And it must needs then be a iust cause of griefe to euery godly man to see the irreligiousnesse of the people now adaies, and how extreamely carelesse they are of the House of God; because he cannot but know, that God must needs bee highly offended with the people, and plague them for this sinne. And so we finde that the Prophet speaking of a curse that was laid vpon the Iewes in their substance and labour, Hag. 1. 6. He giues this for the chiefe reason of it, that themselues dwelt in seeled houses and suffered the House of God to lye wast, Hag. 1. 4.

The second kind of contempt done to Gods publike worship, is the refusing to be present, and ioyne with the assembly in the worship of God And I finde three sorts guilty of this sinne.

The first are they, that doe ordinarily (without any iust or necessary occasion) absent themselues from the assembly, keepe their beds, or their shops, or the alse-house when they should be here. I know these men will be ready to say, our Preachers are proud, they would haue all men to heare them, they take it in great budgin if one be away when they preach; and it is no maruell sure, for what good shall we get by hearing of them? If such or such eloquent learned famous men did preach, we would giue them the hearing. To these men I say first, be not deceiued, there is none of vs so simple as to be proud of such hearers as you be. Can a Preacher thinke you be proud to see drunkards, or whoremongers, or blasphemers, or prophane fooles that scorne all goodnesse to come and heare him? Surely as much as Ezechiel was, when the Lord told him, Ezek. 2. 3. 5. I send thee to the house of Israel, and thou shalt say vnto them, thus saith the Lord. But surely they will not heare for they are a rebellious house; and see what comfort he tooke in such hearers, Ezek. 3. 14. he went in the bitternesse of his spirit to preach vnto such men No, no, we glory not at all to haue our ministry frequented by some men; but there are many, that we are glad to see that they keepe themselues away, and sorry at the heart when we see them come into the Church; as it may seeme Iohn was, when he saw the Pharisees and Sadduces come to heare him, a generation of Vipers (saith he, Matth. 3 7.) who hath warned you to flee from the [Page] wrath to come? as if he should haue said, who brought you hither, what doe you here?

But 2. let me tell thee, thou mightest receiue profit (if the fault be not in thy selfe) by the meanest of vs that preach, at least more then thou canst do in thy bed, shop, or alehouse.

3. If thou wert sure thou couldst not profit yet must thou come to doe thy homage to God, and shew thy reuerence to his ordinance, giue vnto the Lord the glory due vnto his name (saith the royall Prophet, 1. Chron. 16. 29.) bring an offering and come before him; worship the Lord in the beauty of holinesse, thou denyest to giue to God the glory due vnto his name, if thou neglect to come before him, and to worship him in his Sanctuary. We do not require you to come to do any duty or homage therein vnto vs, but vnto God, and if (in refusing to come) you did but discountenance, disgrace, and shew your contempt to vs, then the matter were not great; but thou wilt finde one day, that by this wilfull absenting of thy selfe, thou hast discountenanced and disgraced the ordinance and worship of God, and so despised and shewed contempt to the Lord himselfe. Thou shalt one day finde that Christ will make that good vpon thy soule which he hath said, Luke 10. 16. He that heareth you, heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me: and can that seeme vnto thee a small matter?

The second sort that offend in refusing to be present at Gods publike worship are they that preferre the seruice that is done to God in a Chappell or priuate chamber before that that is done in the publike assembly. True it is (and no man may deny but) it may be lawfull to haue all the parts of Gods publike worship vsed in a priuate Chappell, or for want thereof in a chamber. For preaching of the Word, we haue a plaine warrant in the example of the Apostles who vsed to preach in houses sometimes, euen then when they had liberty to preach in the Temple, Acts 5. 42. Yea the Sacraments (which are the most solemne parts of Gods worship) may also sometimes be lawfully administred in a familie, namely when 1. Either through persecution the doores of Gods House are shut against vs, and we cannot be permitted to receiue them in the Congregation according to Christs ordinance, or 2. When a family is of it selfe a competent and distinct Congregation, and such as vseth to ioyne together in all parts of Gods publike worship without offence to Church-gouernement. For so we reade of Baptisme administred in Cornelius house, Acts 10. 44. 47. and the Communion in a chamber at Tr [...]as, Acts 20. 8. But the most solemne and publike, and best frequented assemblies of Gods people, are much fitter places for Gods publike worship, then any priuate Chappells or Chambers, and to be preferred before them. And for any (through nicenesse, or idlenesse, or out of disdaine to ioyne with the base multitude) to neglect the Church-assemblies, and to rest in their domesticall deuotions, is a great sinne. See what account the godly made of the publike assembly, and what an aduenture they made for it, and that euen in such a duty, as they might haue performed in priuate, namely in prayer, Acts 16. 13. Nay see what account our Sauiour himselfe made of the publike assembly, Luke 4. 16. his custome was (euen before he was a Preacher) to frequent the Synagogue euery Sabboth day.

Three Reasons there be why all men should preferre the worship that is done in most publike assemblies, before that that is done in more priuate places.

1. The respect of our owne good: for we may looke for a greater blessing from God vpon his ordinances in the publike assemblies then in more 1. priuate meetings. Euen to our Church assemblies that may be applyed that we reade, Psal. 87. 2. The Lord loues the gates of Zion aboue all the habitations [Page] of Iacob, Matth. 7. 7. Prayer is compared to seeking of a thing that is lost, and to knocking at a gate we desire to enter into. And when many seeke a thing, there is more hope of finding it, when many knocke at heauen gates they will be the better heard. Therefore when Gods people haue shewed more then ordinary desire to preuaile with God in their prayers they haue shewed more then ordinary care that the assemblies might be as publike as might be, Ioel 2. 15. Blow the trumpet in Zion, sanctifie a fast, call a solemne assembly, verse 16. Gather the people, assemble the children, &c. as if he should say, leaue none out. Iehosaphat, 2. Chron. 20. 3. proclaimed a fast throughout all Iudah, verse 13. All Iudah stood before the Lord with their young ones, wiues and children, and Iudg. 20. 20. Then all the children of Israel went vp, and all the people came also into the House of God, and till then they preuailed not. That is the reason also why Hezechias was so carefull to gather such a solemne assembly to keepe the Passeouer, 2. Chron. 30. 1, 2.

2. The respect we should haue to the good of others, for we may much benefit others by our good example. Dauid professed he receiued much 2. good by beholding the forwardnesse of his people in going to the House of God, Psal. 122. 1, 2. How much more good, will the example of great men doe of the multitude, when they are such diligent frequenters of Gods worship. That is the reason why the Lord would haue the Prince not onely to ioyne with Gods people in his seruice, but to be in the midst of them, that they might all see him, Ezek. 46. 10. It is said that the scaffold Salomon made for himselfe in the Temple, was in the midst of the Court, so as all the people might see him, 2. Chron. 6. 12, 13. And of King Ioash it is said, that so soone as euer Athalia came into the Temple, she saw the King stand by the piliar as the manner was, 2. King. 11. 14. So it is also said of Iosia, 2. King. 23. 3. By which three examples it is plaine that the Kings seate was so set in the Temple, that all might see him there.

3. The respect we should haue to the honour of God, for the more publike the assembly is wherein we worship God, the more publike is the profession 3. which we make of the homage and duty that we owe vnto him. Therefore it is required, Psalme 29. 12. of great men to worship the Lord in the Sanctuary, that so they might giue vnto the Lord the glory due vnto his name. That is the reason why Dauid vowed he would giue thankes to the Lord in a great Congregation, and praise him among much people, Psalm. 35. 18. And Hezekiah resolued to goe vp to the House of the Lord the third day so soone as euer he was recouered, 2. Kings 20. 8. And Dauid professed that it had beene one of the chiefe comforts he had in the world, that he had beene wont to goe with the multitude to leade them to the House of God, Psalme 42. 4.

Lecture the nine and twentieth, October 17. 1609.

THe third sort that offend in refusing to be present at Gods publike worship, are such as make no conscience to come to the beginning of it, and to stay to the end of it. I condemne not all, that sometimes come after the beginning, nor all that sometimes goe out before the end; but them that do this ordinarily, them that make no conscience of this, I condemne; nay the Doctrine that I haue taught you out of Gods Word (concerning the outward reuerence that we owe to Gods publike worship) condemneth such. And because I see many of them that haue most knowledge, and are [Page] forwardest professours offend this way, I will manifest the sin of these men in three seuerall respects and considerations.

1. They sinne against themselues, and they hinder themselues of the profit they might receiue by the worship of God. For as he that is away from 1. any part of the Sermon, shall profit the lesse by that which he doth heare (if he come after it is begun, or goe away before it be ended) So is there no one part of Gods seruice (not the confession, not the prayers, not the Psalme, not the blessing) but it concernes euery one; and euen one may receiue edification by it, as I prooued to you at large, not long since. Besides, it would be a great helpe to mens profiting by Gods seruice, if they would not rush suddenly into it, out of their worldly businesse, or worldly and prophane talke, but come so into Gods House, that they may haue some time to set their hearts in tune, and lay aside all worldly thoughts before Gods seruice doe begin. This is that, that was signified by that ceremony which God inioyned Moses, Exod. 3. 5. Put off thy shooes, for the place whereon thou standest is holy ground. The promise that is made to our prayers, runnes thus, Iob 11. 13. If thou prepare thine heart, and stretch out thine hands vnto him: the stretching out of our hands (or of our voice either) is to little purpose, if our heart be not prepared first. If we could say before euery part of Gods seruice, as Dauid did, Psal. 57. 7. My heart is prepared O my God, my heart is prepared, I will sing and giue praise; doubtlesse we should finde more comfort and edification thereby then we doe.

2. They sin against the Congregation and hinder the profit, and edification of others. One chiefe cause (doubtlesse) why so many offend this way, 2. is because they see such and such, that are their betters, and haue more knowledge then they, vse to doe so. In so much, as let vs teach men their duty in this neuer so plainely, out of Gods Word, we shall neuer be able to reforme many, till some of you giue better example. When the people answered Ieremie so desperately, the word that thou hast spoken vnto vs in the name of the Lord, we will not heare it of thee, Ier. 44. 16. The reason is giuen, vers. 17. that they had the example of their Fathers, and Princes, and husbands, to iustifie that they did. Besides many comming so late, giue occasion of distraction, and drawing away the minds of others, from that part of Gods seruice, that is in hand. And this may seeme to be one reason, why there is such a speciall charge giuen to the Prince (aboue others) that he shall neither come into Gods House, after the people are assembled, nor goe out before them, Ezek. 46. 10. Because, if he should come or goe by them, while they are at any part of Gods seruice, (though it be while they are vpon their knees at prayer vnto God) they would be readie to leaue the seruice of God, and rise vp to doe reuerence to the Prince, how vnfit soeuer it be for them to doe so.

3. They sinne against the worship of God it selfe, For as the forwardnesse in comming betimes to Gods seruice, argueth our reuerence 3. we beare to it, and delight we take in it; so our comming so late, must needs argue the contrary. 'Tis noted for a property of Gods people, that they came willingly at the time of the assembly, Psal. 110. 3. And the Holy Ghost speakes it to the praise of Hezekiah, 2. Chron. 29. 20. that vpon the day, that he was to doe publike worship in the House of God, he rose early. Certainely by this example we should learne, that they that cannot in a short time be ready to come to Gods House, but haue much to doe in the morning, they should rise earlier on the Sabbath, and on such dayes of publike exercise, then on other dayes, 2. Chron. 29. 36. It is said to haue beene a great comfort to Hezekiah to see, with what readinesse and forwardnesse the people came to the House of God. And as that was so to him, [Page] so on the contrary, it is a iust cause of complaint, and griefe to the godly, to see the backwardnesse of the people now adayes in comming to Gods House. Besides, looke what part of Gods seruice, we refuse to yeeld our presence to, to that we doe a contempt, and shew abase estimation we haue of it. And in esteeming basely of the least part of Gods seruice, vsed in the Congregation, we shew contempt to God. For there is nothing done in our assemblies, but by his ordinance, as I haue proued to you at large not long since. So that I may conclude as, 1. Thess. 4. 8. He that despiseth these things, despiseth not man, but God.

If any man shall say, though this be a fault, it is but a small fault, and therefore it is no great matter, though he vse it still, notwithstanding all this, I haue said against it. I would wish him to consider these fiue points.

1. That he that giues himselfe liberty wittingly and willingly to continue in the least sin, hath obtained the pardon of no sin: Iames 2. 10. He that keepes the whole Law, and failes in one point, is guilty of all.

2. This is a sin against the first Table, that immediatly concerneth God himselfe, and therefore cannot be a small sin: Matth. 22. 28. The first is called the first and great command ment.

3. It is a publike and scandalous sinne, and no sinnes that are publike and scandalous vnto others, can be small sinnes. The Lord giues this as a reason, why he so sharpely punished Moses and Aaron, for not belieuing his promise (of giuing water out of the rocke) because it was in the presence of the children of Israel, that they shewed this infidelity: Num. 20. 12. It was a publike and a scandalous sin.

4. Though it seeme a small sinne to come after the beginning of Gods seruice, and goe before it be ended, yet the roote from whence this growes, is a despising, and an vnreuerent estimation of Gods ordinance, (as I haue already prooued) and that is no small sinne. The Lord when he would make knowne to Dauid the hainousnesse of his sinne, calls him to the consideration of this bitter root, from whence it grew: 2. Sam. 12. 10. The sword shall neuer depart from thine house, because thou hast despised mee and taken the wife of Vriah.

5. Though this sin were small, when you committed it of ignorance, it cannot be small, now it is thus reuealed to you by the Word, to be a sin, and you shall commit it against knowledge, Iames 4. 17. To him that knoweth how to do well, and doth it not, to him it is a sin, with a witnesse as we say: 1. Sam. 15. 23. Rebellion is as the sinne of witchcraft, and disobedience or repugnancy to the will of God, is wickednesse and Idolatry.

3. The third and last sin, that I told you was to be reprooued by the Doctrine, is the vnreuerent behauiour and contempt that is done to Gods worship, by them that vse to be present at it. Three sorts of people I find that are to be blamed in this kind. 1. Such as admit to all the priuiledges of the Church, them that are scandalously profane and wicked men. 2. Such as 1. ioyne with vs in Gods seruice, and shew not the outward reuerence that becommeth 2. them in it. 3. Such as being present, doe shew themselues openly prophane, and contemners of Gods Sanctuary and seruice. 3.

1. It is a great contempt done to Gods publike worship, when all without difference, are admitted to the priuiledges of the Church, as if they had equall interest in them with the people of God. When such as are knowne to the Congregation to haue committed whoredome, haue their children instantly admitted to Baptisme, (no necessity on the infants part requiring hast) before themselues haue giuen satisfaction to the Congregation by their repentance: when such as are knowne to the Congregation [Page] to be ignorant, malicious, vncleane, vniust persons, drunkards, and blasphemers, are admitted to the Table of the Lord: when the House of God is made as a common Inne, that receiues guests of all sorts to come into it, and entertaines all alike. The gates of Gods House are called the gates of righteousnesse: none should presume to enter into them, but such (as in profession and endeauour) are righteous men, Psalme 118. 19. 20. Open yee vnto me (saith Dauid) the gates of righteousnesse, that I may goe into them, and praise the Lord. This is the gate of the Lord, the righteous shall enter into it. They had therefore vnder the Law, by Gods appointment, at the time of the assemblies, certaine Leuites that were Porters set by the gates of the House of the Lord, that none that was vncleane in any thing should enter in: 2. Chron. 23. 19. And you shall see what diligence was inioyned them in their office: 2. Chron. 35. 15. The Porters waited at euery gate, and might not depart from their seruice. And hath God lesse care of his seruice vnder the Gospell, then he had vnder the Law? Iohn admitted none to Baptisme, but such as made profession of their repentance. Matth. 3. 6. And may we admit such now (for children now are admitted in their parents right) as are knowne to haue begotten those children in whoredome, that they bring to Baptisme, and professe not repentance? None that had any legall vncleannesse vpon them, might eate the Passeouer, Num. 9. 6. And it is said that Ezra had none to ioyne with him in the Passeouer, but such only, as had separated themselues from the filthinesse of the Heathen, and ioyned themselues to Gods people to seeke the Lord God of Israel, Ezra 6. 21. And may we admit to our Passeouer, such as separate themselues from no filthines nor seeke at all to know and please the Lord?

Three great euills there are that come of this. 1. Occasion is giuen to the weake to mislike our Religion. This is one principall cause that hath made our assemblies and worship so contemptible, and odious to the Brownists, and caused them to separate from vs, and to make so fearefull a schisme, and rent in the Church; (I excuse them not in it; I know they sin grieuously) but I say in this case as our Sauiour doth, Matth. 18. 7. Woe bee to the world because of offences; Woe be to the Brownists that take this offence; but withall I say, as Christ saith there: Woe be to the man by whom the offence commeth; and as the Holy Ghost speaketh of the sin of Elies sonnes, so speake I of the sinne of these men, 1. Sam. 2. 17. The sinne of the young men was very great before the Lord; for men abhord the offerings of the Lord. Did the people well to abhorre the offerings of the Lord? No verily, it was the peoples sinne so to do, as you shall finde vers. 24. But yet the sinne of Elies sonnes was very great before the Lord; because they gaue the people occasion so to doe.

2. The blessing we might otherwise receiue from God in our Church-assemblies, is greatly hindered thereby. The Lord (out of the care he hath of his Vineyard) hath taken order, 1. That it should haue an hedge and fence about it, and not lye open to euery beast that would come in. 2. That the stones (that might hinder the fruitfulnesse of it) might be gathered out of it. 3. That there should be a Watch-tower euen in the middest of it, Esay 5. 2. And one chiefe cause (doubtles) why the Lords Vineyard among vs is no more fruitfull then it is, is this, that it wants this fence, it lyes open, the stones are not gathered out of it; either we haue not any Watch-tower in the midst of it or (if we haue) there is no body in the Tower to watch, who comes to plucke and gather, who comes to spoile and deuoure the Lords grapes.

3. The holy things of God are prophaned thereby. The Lord complaines by his Prophet, Ezek. 22. 26. That the Priests of Iudah had defiled [Page] his holy things, and he was prophaned amongst them; and giues this for the reason: They put no difference betwixt the holy and prophane, neither discerne betweene the cleane and the vncleane. And the Apostle tells the Corinthians, that if they did not put the incestuous person from among them, but were so remisse, in exercising the censures of the Church, the whole Congregation would be indangered thereby, 1. Cor. 5. 6. Know ye not (saith he) that a little leauen leaueneth the whole lumpe. This is a chiefe cause of the marueilous increase of drunkenesse, vncleannesse, and prophanenesse in most places; that infamous sinners are thus admitted to the priuiledges of the Church. I say more, this extreame prophanation of Gods ordinances amongst vs, may giue vs all iust cause of feare, that God will depriue vs of them; and of this gracious liberty in his worship and seruice, that we doe inioy, and say of vs ere long, as he said of his ancient people, not long before their captiuity, Ier. 11. 15, What hath my beloued to doe within mine house?

2. The second sort of them that I told you were to be charged with this third and last sinne, are such as ioyne with vs in Gods seruice, and shew not the outward reuerence in it, that becommeth them. Of this sort there are very many.

1. Some attend not to the worship of God, that is in hand though they be present at it. It is a sinne and a disorder (I say not to sleepe or talke at any part of Gods seruice; for they that are blind, may discerne the sinne of such as doe so) but euen to bee busied in any action (that is otherwise good and holy) if thereby we be hindered from attending to the publike worship of God. The reading of our Bibles, or turning to the places that are alledged (if thereby we be hindered from attending) is a sinne. The Noble men of Thessalonica, while they heard, receiued the Word with all readinesse, and (afterward) daily searched the Scriptures, Acts 17. 11. To be at our priuate prayer, while any publike part of Gods worship is in hand (because it draweth away our minde from the publike worship which is to be preferred before the priuate) is a disorder certainely, and some degree of contempt done to Gods publike worship.

2. Some will not vouchsafe to be bare at the reading of the Word; some will be bare at the Psalmes, not at the Chapters. And if they could iustly pretend infirmity for it, they were to be excused, But they will not be bare many of them, so long as the Text is in reading; yea euery youth and boy in our Congregations, are wont to be couered while the Word is read.

3. But the chiefe abuse in this kind, is the neglect of kneeling in prayer; many that will kneele at their owne priuate prayers (which they make at their comming into the Church) can neuer be seene to kneele at the common and publike prayers. 2. Many that will kneele at the Lords prayer, will kneele at no other; whereas (though the Lords prayer be in sundry respects more excellent then any other; yet) there is as much reason we should kneele at any other prayer, as at it. For the reason of our kneeling, is not the excellencie of the words that are vsed in prayer, but the reuerence and duty we owe to the person we pray vnto. 3. Some vse not to kneele at any prayer; though they vse kneeling in a buttery or a seller, or ale-house, in drinking of healths, they can neuer be seene to kneele in the House of God in prayer to him. I know what men pretend for this; if the person to whose health they drinke be such as to whom (in the ciuill custome of our country) the knee is due, it cannot be (say they) vnlawfull, and vnfit in drinking to their health to kneele downe. But (how wittie soeuer these men be to excuse their sinne) it is certaine, this vse was first [Page] taken vp in scorne and contempt of prayer. And therefore it is not to be maruelled, if they that haue thus abused their knee in doing homage to the diuell, be so void of grace as neuer to bow their knee to the honour and seruice of God. But let them that vse so oft to drinke healths vpon their knees, consider what they will answer to the Lord for so great prophanenesse.

3. The third and last sort of them that I told you are to be charged with this sinne (of not shewing due reuerence to Gods worship when they are 3. present at it) are they, that though they will come sometimes to the House of God, (specially if they haue the example of their betters to draw them vnto it) yet carry themselues so, as if they did study to shew that they despise our assemblies, and the worship we doe to God in them. As many Papists that are present when we giue thankes to God in our meales, will by some outward behauiour witnesse their dislike, so do these men, (being in heart either Papists, or Atheists which is worse) carry themselues in our publike assemblies. By prating, and laughing, and playing the parts of iesters, and prophane fooles, they do purposely both hinder themselues, and all that are neere vnto them, from profiting by any thing that is taught; yea indeauour all they can to make the Word and seruice of God ridiculous and contemptible vnto others. Surely, the sinne of these men is exceeding great before the Lord. Our Sauiour calls these despisers and scorners of holy things dogs. Matth. 7. 6. When the Holy Ghost would shew that Nimrod was an oppressor in high contempt of God, he calls him, A mighty hunter before the Lord. Gen. 10. 9. And surely these that dare be thus prophane euen in the place of Gods speciall presence (before the Lord) may well be said to be prophane in the highest degree, prophane in high contempt to God himselfe. It were to bee wished such men would keepe themselues away from Gods Sanctuary; or that we had such porters to keepe them away as they had vnder the law, 2. Chron. 23. 19. For they doe enough to bring Gods vengeance on vs all by their sinne.

But to conclude I will say to these men (though I hope there be none such here, and if there were, I haue small hope to doe them good, as the Apostle doth) 1. Cor. 10. 22. Doe you prouoke the Lord vnto anger; are you greater then he? Ier. 7. 19. Doe they prouoke me to anger saith the Lord, doe they not prouoke themselues to the confusion of their owne faces? Didst thou neuer feele the terrour of the Lord? Did the feare of his glorious power and maiesty neuer strike thine heart, and make it to tremble? How hast thou beene affected in the thunder and lightning this last summer? If thou hast, let this restraine thee from this prophanenesse, and teach thee to adore and doe him reuerence specially in his Sanctuary. See how this reason is vrged by the Prophet. Psal. 29. when he had exhorted the greatest, verse 2. to giue vnto the Lord the glory due vnto his name, which they could neuer do vnlesse they did worship and adore him in his glorious Sanctuary; he speakes much, vers. 3.—9. (as an effectuall reason to moue them to it) of the glory, and greatnesse, and power of God that appeares in the thunder and lightning; and vers. 9. concludes his speech, in it thus and in his temple doth euery one speake of his glory, as if he should say, in his temple his glory appeares much more then in that; and the greatnesse and glory of God that appeares in that, makes men giue the more glory to God in his Sanctuary, and shew the more reuerence in it.

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Lecture the thirtieth, October 24. 1609.

IT remaineth now that we come to the question it selfe, which this woman propoundeth to our Sauiour, wherein (that we may the better receiue our instruction from it) these three things are to bee obserued.

1. That (perceiuing him to be a Prophet, and one that could tell secrets) she sought not to know her fortune (as we say) how long shee should liue, how many more husbands she should haue; or how many children, what manner of ones they would prooue, or such like matters; which (if shee would haue yeelded to that curiosity, that is in vs all by nature) she would haue questioned with him about; but (being effectually touched in conscience by the Spirit of God with remorse for her sin, and desire of saluation) she seekes onely to be instructed by him in a chiefe ground of Religion, and case of conscience.

2. Though she were but a woman, and a Samaritan, and an harlot, yet did she take notice of a maine controuersie, that was betweene the Iewes, and Samaritans about the right way to saluation, and true manner of seruing God, yea she was acquainted also with the chiefe reason, that the Samaritans alledged for themselues.

3. She satisfieth not her conscience in the long custome of all her neighbours and antiquity of their Religion: neither feares the imputation of lightnesse and inconstancie amongst her neighbours; but calls in question the Religion which her selfe and all her ancestors had profe [...]ed, and earnestly desires to be resolued by Christ, whether it were the true Religion or no. And from this example thus considered, we haue this Doctrine to learne for our instruction: that

Euery Christian, euen women are bound to seeke to be resolued, and setled in the knowledge of the true Religion of God. Before I come to the Doct. 5. proofe of this, two things are to be premised for the right vnderstanding of the Doctrine.

1. I doe not say that euery one is bound to studie the controuersies, so as to be able to answer an aduersary. For this is a speciall gift required of the Minister to be able to conuince the Aduersary, Tit. 1. 9. And to stop his mouth, verse 11. Yea it may doe hurt to a weake Christian, to busie himselfe much with controuersies, to reade the books of aduersaries to the truth, or conferre with them, Rom. 14. 1. Him that is weake in the faith, receiue, but not for controuersies in disputation.

2. I say not that there is the like measure of knowledge required of euery Christian. For 1. Of vs that liue in these dayes (in which the light is so cleerely reuealed, in which, besides the Ministry of the Word, there are bookes of all sorts written) more knowledge is required, th [...]n was of our forefathers. 2. Of such as liue vnder better meanes of instruction, more is required, then of such as liue vnder a dumb and ignorant Ministry. The Apostle sharpely reprooues the Hebrewes, Chap. 5 12. for that (whereas considering the time they liued in, and meanes they had inioyed, they ought to haue beene teachers, yet had need to be taught their first principles: and tells them, Heb. 6. 1. 3. That vnlesse they were carefull to grow forward to perfection, they were in great danger to fall into the vnpardonable sinne. 3. Of such as haue more leisure, and fewer distractions through worldly businesse, God requires a greater measure of knowledge then of others. That which the Apostle speakes of vnmarried persons, holds good proportion [Page] with Gentlemen and others, that (by reason of their estates) are freed from that toyle in worldly businesse that others haue, 1. Cor. 7. 32. The vnmarryed careth for the things of the Lord, how hee may please the Lord, verse 33. He that is marryed careth for the things of the world. 4. Of such as God hath giuen best naturall parts, best wits, and best memories vnto, he requireth more knowledge then of others. For that speech of Christ is generall; To whomsoeuer much is giuen, of him shall bee much required, Luk. 12. 48.

Yet remaines the Doctrine true, that euery Christian (of what sexe and condition soeuer) is bound to seeke to be resolued and setled in the knowledge of the true Religion of God. Obserue the confirmation of this Doctrine in three seuerall points.

1. Euery one is bound to seeke the knowledge of the truth: 1. Tim. 2. 4. God would haue all men (all sorts) to bee saued; but how? and to come to the knowledge of the truth. Though the Lord be infinite in mercy, yet they can haue no comfort in his mercy, that haue no knowledge: Esay 27. 11. It is a people of no vnderstanding, therefore he that hath made them, shall haue no compassion of them, and he that formed them, shall haue no mercy on them: Say a man lead an honest and vertuous life, that will not serue his turne, without knowledge: 2. Pet. 1. 5. Ioyne to your vertue knowledge: Say a man hath a good meaning, and be deuout and carefull to please God; this will doe him no good without knowledge: Rom. 10. 2. The Iewes had the zeale of God, but it was not according to knowledge; and therefore for all their zeale the wrath of God came on them to the vtmost: 1. Thess. 2. 16.

2. No man is to content himselfe with some smattring, or small measure of knowledge, but euery one is bound to seeke for certainety, and to haue a sound iudgement, and setled resolution in the matters of his Religion. Rom. 14. 5. Let euery man be fully perswaded in his mind, that he may be able to say, as, Rom. 14. 14. I know and am perswaded through the Lord Iesus. And Paul's prayer to God for the Colossians was (and if he desired it for them, they were bound to desire it for themselues) that they might know the mysteries of Religion in all riches of the full assurance of vnderstanding, Coloss. 2. 2. and verse 7. requireth, that they would seeke to be rooted, and established in the faith. And Peter reports of all the faithfull he wrote to, that they had knowledge and were stablished in the present truth. 2. Pet. 1. 12. And 2. Pet. 3. 17. Beware least yee fall from your owne stedfastnesse; verse 18. but grow in grace and in the knowledge of our Lord. And Paul tells the Colossians: Chap. 1. 22, 23. That Christ will present them holy and vnblameable vnto God, if they continue in the faith, grounded and setled and bee not mooued away from the hope of the Gospell. Though it be not required of euery Christian to be able to answer euery thing that is obiected, yet should hee be, propositi tenax, so sure of that truth, which he hath learned out of Gods Word, that nothing that is obiected by any aduersary, may draw him from it: 1. Cor. 2. 15. Hee that is spirituall discerneth all things, and he is iudged of no man: Insomuch, as though the learnedst man in the world, yea an Angell from heauen should obiect against it, yet he would not yeeld to him, Gal. 1. 8. 9. In this respect the faithfull man is compared to a tree that growes by the riuers of water, and is well rooted. But the hypocrite to the chaffe, Psal. 1. 3, 4.

3. Euery one that hath meanes is bound so farre forth to take notice of the controuersies of Religion, as may serue for the setling of his owne heart in the truth. 1. Cor. 14. 20. Brethren, bee not children in vnderstanding, but of a ripe age: Phil. 1. 9, 10. And this, I pray, that your loue may abound yet more and more in knowledge, and in all iudgement, and verse 11. [Page] that you may allow those things that are best that you may bee pure and without offence vntill the day of Christ. It is the commandement of God to his people, Ier. 6. 16. that they would stand in the waies, and behold, and aske for the old way, which is the good way. When a man seeth, there are diuerse waies, and broad ones too, 'tis not good to goe on carelessely, but he should stand still, and consider, and behold, which is the likelier way, and aske of such as can direct him. It would be a good confirmation to a Christian (that hath meanes to direct him) to compare the Doctrine of Papists with ours, and the weake grounds they haue to build vpon.

1. Our Religion is our chiefe inheritance, Psal. 119. 111. and our glory: Reason. Psal. 4. 2. Euery one seekes certaintie in his inheritance, if he see any hole in his lease, or euidence, he will giue no rest to himselfe, nor spare cost, till he haue made it sure.

2. It is necessary to the saluation of euery man, that he professe the true Religion, and be a member of the true Church. For out of the true Church and Religion, no man can finde assurance of saluation and comfort. See the necessity of this profession: Rom. 10. 10. With the mouth man confesseth to saluation, Isay 44. 5. One shall say, I am the Lords, another shall bee called by the name of Iacob: another shall subscribe with his hand to the Lord, and sirname himselfe by the name of Israel. Marke how the profession of the true Religion, yea, the very hope of saluation, and ioyning to the true Church, goe together. So Noah desiring the saluation of Iaphets posteritie, prayes that God would perswade Iaphet to dwell in the tents of Sem: Gen. 9. 27. And 2. Chron. 11. 16. All such as set their hearts to seeke God, came to Ierusalem. So it is said, God added to the Church such as should be saued: Acts 2. 47. And it was Dauids comfort and glory, that he was the sonne of Gods handmaid, Psal. 116. 16. As if he should not else haue beene Gods seruant. Therefore the true Religion and Church is called oft the Kingdome of heauen: Matth. 13. 44. 47. And that promise that is made: Esay 33. 24. (the people that dwell there shall haue their sinnes forgiuen) though it be to be vnderstood of the Church Catholique, as it is in our Creed, and not of any particular visible Church, Yet may it thus farre forth be applied to the Church visible, as that a man may say boldly, none can ordinarily attaine to saluation, that is not a member of the true visible Church. Now there is but one true Church and Religion: there may be in matters of lesse moment, sundry differences in the true Church (as betweene vs and the Lutherans, and Brownists, and among our selues) but these make vs not seuerall Churches: because in the fundamentall points of Religion, (the knowledge whereof is absolutely necessary to saluation, and the profession whereof maketh a true Christian) we all agree. It is a damnable conceit of some, that a man may be saued in any Religion. There is but one faith: Ephes. 4. 5. one way to life, and one gate. Matth. 7. 13. Gods promise is to all his Elect, that he will giue them one heart, and one way: Ier. 32. 39. It stands men therefore vpon to enquire diligently which is the onely true Church, which is the onely true Religion.

3. Such as are not well grounded in Religion, and carefull to attaine to certainty and resolution in it, are in continuall danger to be seduced, and to fall from their profession, either on the right hand or on the left. The Apostle giues the reason why hee desired the Colossians might attaine to all riches of the full assurance of vnderstanding least any should beguile them, Col. 2. 24. That that is halting, is easily turned out of the way, and therefore it is necessary to goe steddily and strongly in the right way: Heb. 12. 13. They that are children in vnderstanding and wauering, will bee easily carried away with euery wind of vaine doctrine, Ephes. 4. 14. Whom did [Page] the seducers in old time preuaile with? 2. Tim. 3. 6, 7. With simple women that were euer learning, and neuer able to come to the knowledge of the truth: And 2. Pet. 2. 14. With vnstable soules. And no maruell: For (though we are wont to wonder at the absurdities of euery contrary Religion; and thinke a simple man may easily be able to answer, whatsoeuer they can say. And the confidence we haue in our selues this way, is a chiefe cause why we doe not more carefully seeke to ground our selues in the knowledge of the truth; yet) it is certaine, that the grossest aduersaries of the truth are able to vse such reasons and perswasions as haue in them great probability and shew of truth. The Apostle saith of the Seducers of his time, that they had. Coloss. 2. 4. [...], and Ephes. 4. 14. [...], and [...], a notable veine in perswading; a great deale of cunning, euen such as cheaters and coggers at dice doe vse, much craft to beguile and circumuent them that they deale with.

4. No man can be saued, vnlesse hee bee willing to suffer for his Religion, yea, euen to die for it, If any man will come after mee saith our Sauiour, Luke 9. 23. let him deny himselfe and take vp his Crosse daily and follow mee. And Luke 14. 26. If any man come to mee and hate not his owne life, that is, bee not willing to part with it for my sake, hee cannot bee my Disciple. And Reuel. 3. 10. Be thou faithfull vnto death and I will giue thee the crowne of life. And who can doe that but he that is well grounded and certaine of the truth of his Religion. No man can haue peace in his conscience, nor comfort in the euill day, in the houre of death or time of great affliction, that is vncertaine in his Religion.

5. A good conscience that giues a man assurance that he is in the state of grace, in the right way to life, will yeeld a man vnspeakeable comfort at all times, when a man is sure that God accepteth his worke, then may he well say to himselfe, Goe eate thy bread with ioy, and drinke thy wine with a cheerefull heart, Eccl. 9. 7. Yea in the time of greatest affliction, such a one may haue much comfort. On the other side how can he haue comfort in that day that is vnresolued? when he shall consider that he must either goe to heauen or hell, and that there is but one way to heauen, and that he is vncertaine whether he be in that one way or no; how can he chuse but be in extreame perplexity. As the man that trauells in a tempestuous weather, ready to be benighted, and knowes not the way, and is sure that if he misse the right way, he shall fall into the hands of theeues, or other certaine perill of his life, must needs be in extreame feare and anguish of heart: so it is in this case. Say such an one doe vse to pray, and doe good workes, all this can yeeld him no comfort. He that doubteth (saith the Apostle, Rom. 14. 23.) is condemned if he eate, because he doth it not of faith: and whatsoeuer is not of faith, is sinne. Euen the doubts that the faithfull feele in themselues (though they be not quite void of faith and certainty) cause much discomfort to them as it appeares by the teares that that poore man shed [...] [...]is vnbeliefe, Mar. 9. 24. and by that sadnesse and sorrow of heart, which [...]e two Disciples of Emaus felt in themselues when they doubted whether Christ were the true Messiah, Luke 24. 17. How much more such as haue no faith, no certainty at all mixed with them? Therefore the Lord bids them that would find rest to their soules, vse all meanes to finde out the good way and walke in it, Ier. 6 16. And the Apostle giues this for one reason, why he did so much desire, that the Colossians might attaine to all riches of the assurance of vnderstanding, that their hearts might bee comforted, Col. 2. 2.

2. The example of the Papists. Though this haue beene a maine principall in their Religion, that ignorance is the mother of deuotion; yet now [Page] euen women among them grow perfect and ready in the grounds of their Religion, and are able to giue a reason of that they hold, and to teach their children also. And what shame is that for vs?

1. For exhortation to diligence in the vse of all meanes whereby we may Use 1. grow to certaintie in our Religion. 1. We must liue vnder and frequent an ordinary Ministry. For that is ordained for this end, that we may be no longer as children tossed to and fro with euery wind of doctrine, Ephes. 4. 14. And ye heare of few seduced either by Papists or Brownists, that did enioy an ordinary and setled Ministry. 2. We must giue our selues to reading of good bookes, specially of the Scriptures; for they are able to make vs wise to saluation, 2. Timothy 3. 15. 3. We must vse in our doubts to conferre and mooue questions to such as are able to resolue vs, the Priests lippes should keepe knowledge, so the people should seeke the law at his mouth, Malachy 2. 7. And Cornelius was directed to send for Peter and to seeke resolution in all his doubts from him, Acts 10. 5. 32. 4. Because the Lord onely is the teacher that can resolue and perswade our hearts, wee must giue our selues much to humble and faithfull prayer, so did Dauid, Psalme 119. 18. open thou mine eyes, &c. so did the Spouse of Christ, when she found her selfe in danger to be seduced, Cant. 1. 7. and Cornelius being in doubt and perplexity this day, sought by fasting and prayer to receiue direction and resolution from God, Acts 10. 30.

2. For reproofe, 1. Of them that willingly remaine vnsetled in Religion vpon this pretence, that by reason of the many differences in Religion, 2. 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: [Page] 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 h [...]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 Doct. 6. the example and custome of our forefathers. But before I confirme this Doctrine, least any should thinke we make no account of antiquitie, or of the example and authority of our forefathers, foure things shall be premised for the right vnderstanding of this doctrine, concerning the account that is to be made in matters of Religion, 1. Of antiquity. 2. Of our forefathers. 3. Of our naturall parents and ancestours. 4. Of the customes of the places wherein we liue.

1. There is an antiquity which is a certaine and infallible note of the [Page] true Religion. The old way is called the good way, Ier. 6. 16. The true Religion is the most antient Religion. So the Prophets that seduced Gods people to Idolatry are said to haue caused them to stumble in their way from the antient wayes, Ier. 18. 15. So the Idolatry of the Iewes is disgraced by this note that it was new, Deut. 32. 17. They serued new gods newly come vp. And the true Church of God is called, The antient people, Esay 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod. But that is onely truely ancient in matters of Religion, which was from the beginning.

It is not the continuance of a thousand or two thousand yeares that can make any thing in Religion truely antient; but it must be from the beginning, or it is not truely antient. The Gospell is called an eternall Gospell, Apoc. 14. 6. And so Iohn commends his Doctrine, 1. Iohn 1. 1. to be that which was from the beginning. So our Sauiour giues this rule to try a truth in Religion by, Matth. 19. 8. From the beginning it was not so. And the Apostle, 1. Cor. 11. 23. grounds his Doctrine of the Sacrament, and the direction he giues to the Church about it, vpon the first institution of it. That is truely antient in matters of Religion that can fetch his originall from him that is called the antient of daies, Dan. 7. 9. That is from God himselfe and his Word. That that is deriued but from men is of no antiquity in this case. So the Lord in that place I cited euen now, Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come vp (though they had continued in the world many hundred yeares. (For Abrahams ancestours were Idolaters, Iosh. 24. 2.) because it was but the deuice of man, and had not warrant from his Word. That which is grounded vpon the authority of the Prophets and Apostles, which wrote by diuine inspiration; that, and that onely, hath true antiquitie for it: which made Iohn say, 1. Ioh. 2. 7. The old commandement is the Word. So that whatsoeuer Doctrine is taught and confirmed by the authority of the Word; though it may seeme new to men, because they neuer heard of it before, yet it is not new in it selfe; neither can they that teach or receiue it, be iustly called Nouellists or new-fangled men. It was no innouation or new-fanglednesse in Nehemiah to celebrate the feast of the Tabernacles, Nehemiah 8. 17. Though it had beene out of vse from the daies of Ioshua vnto that time, because it had the warrant and authority of the Word of God. And whatsoeuer Doctrine is taught, or custome receiued in the Church, without the warrant and authority of the Word, though it could be prooued to haue beene taught and receiued one thousand sixe hundred yeares agoe, by such and such famous men, and antient Churches, yet it is a noueltie, and hath no true antiquity to commend it vnto vs.

2. As we haue this to say for antiquitie, so say we also of our forefathers, that there are certaine Fathers whose example ought to be of great authority with vs in matters of Religion. Remember the dayes of old (saith the Lord) Deut. 32. 7. Consider the yeares of so many generations; aske thy father, and he will shew thee, thine elders and they will tell thee. And Iob 8. 8. Inquire of the former age, and prepare thy selfe to search of their Fathers. And it is oft noted, as Deut. 32. 17. Ier. 44. 3. and 194. to aggrauate the sinne of the Iewes that they serued new gods, newly come vp, gods whom their fathers knew not. So that if we should walke in a new way that our elders and forefathers had not walked in, we had iust cause to feare we are not in the right way. Our Sauiour directing his Church how to finde the right way, bids her obserue the steps of the old flocke: Cant. 1. 8. and Ierem. 18. 15. He calls the false way, a way that was not trodden. But these Fathers that should be of such authority with vs in matters of Religion, are they onely [Page] that haue followed the direction of the word. Amon is blamed for forsaking the God of his fathers: 2. Kings 21. 22. Yet walked he in the way of his owne father, and of most of his ancestors; Yea, it is expressely said, that he did euill in the sight of the Lord, as his father Manasses did: verse 20. How is it then said, that hee forsooke the God of his fathers? The reason is rendered in the same place: verse 22. because he walked not in the way of the Lord. Those are the fathers we are to haue respect vnto in the matters of Religion, that walke in the way of the Lord, and none but they. So that, as our Sauiour saith: Matth. 12. 50. Whosoeuer shall doe my fathers will which is in heauen, he is my brother, and sister, and mother; So may we truely say, that all the godly that in former ages haue walked in the way of the Lord, they were our fathers. And though that we did know none of our owne ancestors that professed the Religion that we doe; Yet so long as we professe no other Religion then the Patriarches, Prophets and Apostles did, and many other holy men that haue liued since the Apostles times, we cannot iustly be said to haue forsaken the God of our fathers, or to be of any other Religion then our forefathers were of.

3. In some cases there is great respect also to be had to the example euen of our naturall parents. It should be a great bond for a Christian to keepe him in the loue of the truth, when his owne parents and ancestors haue beene louers and professors of the true Religion. This is noted to the praise of Azaria and Iotham, 2. King. 15. 3. and 34. They did vprightly in the sight of the Lord, according to all that their fathers did. That is the reason why Paul puts Timothie in minde of the piety that was both in his mother and grandmother: 2. Tim. 1. 5. And a double condemnation shall doubtlesse fall vpon such, as haue had religious parents. if themselues become either Papists or prophane men. This is noted to the shame of the Israelites: Iudg. 2. 17. That they turned quickly out of the way wherein their fathers walked, obeying the commandements of God, but they did not so. And Iehoram the King of Iudah receiued a writing from Eliah the Prophet, threatning extreame vengeance against him; because he had not walked in the wayes of Iehosaphat and Asa; hauing so good a father, and so good a grandfather, that he yet became himselfe so vngratious a man: 2. Chron. 21. 12. 14.

4. Some authority and religious respect, is also sometimes to be giuen euen to the customes, and fashions of the places where we liue. Paul alleadgeth the custome of the Churches to stoppe the mouth of contentious men, 1. Cor. 11. 16. Good customes taken vp vpon good grounds, receiued and long continued among Gods people, should not lightly be broken and laid downe. For the Israelites, 2. Kings 17. 34. are blamed for breaking their customes. The Apostle commends sundry truths to the people of God by this argument, that they had receiued them and makes that a further bond vnto their conscience: 1. Cor. 15. 1. I declare to you the Gospell which I preached to you, which ye also receiued and wherein yee continue. And Phil. 4. 9. Those things which ye haue both learned and receiued, those things doe, and the God of peace shall bee with you. Yea it is no small sinne for any priuate man, to breake the good orders and customes of the Church of God, or to seeke to be priuiledged and exempted from them. There is a generall rule giuen vs: Pro. 2. 20. Walke in the waies of good men, and keepe the waies of the righteous: and God hath made a promise to them that will learne the waies of his people, and conforme themselues vnto them. Ier. 12. 16. Say there were no law to bind vs to giue euery Sabbath somewhat at Church to the reliefe of the poore: yet the very custome of a Congregation (being) according to the word (for the Apostle saith he set this [Page] order in all the Churches of Galatia, 1. Cor. 16. 1.) should bind vs to continue in it, and cannot be despised by any without sinne. Say there we [...] no law to bind such as haue committed fornication, with the publique scandall of the Congregation, to professe their repentance publikely, for the satisfaction of the congregation,; Yet the very custome of the congregation grounded vpon Gods Word, as this is (for the Apostle required that the fornicator should be put from among them, that is, separated from the priuiledges of the Church, till he had professed his repentance. 1. Cor. 5. 2. And our Sauiour inioynes him that had giuen offence, but to one member of the Church, not to presume to offer his gift to God, till he had made satisfaction to his neighbour: Mat. 5. 24. And how much more respect is to be had to a whole congregation, then to any one member) I say this very custome of the congregation thus grounded vpon the Word, should not be violated in fauour of any man.

These foure points being thus premised, it remaines that I confirme the Doctrine. viz. That it is dangerous in matters of Religion to ascribe too much to antiquity or to the custome or example of our forefathers. For proofe of this Doctrine looke into the holy Scriptures, and into the examples of all ages, and you shall find that the chiefe hardner of men in superstition hath beene the antient custome and vse of their forefathers: so the Prophet speaketh of the Iewes in his time, Ier. 9. 14. They walked after the stubbornenesse of their owne hearts and after Baalims which their fathers taught them. And the Apostle Peter saith of them he wrote to: 1. Pet. 1. 18. That all their vaine conuersation was receiued by tradition of their fathers: and in this place, the thing that hardened the Samaritans in their superstition, was this, their fathers worshipped in this mountaine.

The Reasons why it is not safe, but dangerous in matters of Religion to rely too much vpon antiquity and vpon the custome of our forefathers, are these.

1. Because it is euident that many of the grossest errors that euer were in Religion are of great antiquity. The Idolatry of the Pagans was of Reason. great antiquity: Ioshu. 14. 2. The superstition of the Iewes that hold the obseruation of Moses ceremonies necessary to saluation, is of great antiquity. For it began in the Apostles dayes: Acts 15. 1. The corruptions of Religion that the Pharisees held in Christs time, were very antient: Matth. 5. 21, 27, 33. Yee haue heard it hath beene said to them of old time, &c. And so the errours of the Papists may not be denied to be very antient. For the mystery of iniquity began to worke euen in the Apostles time: 2. Thess. 2. 7.

2. It is no vndutifulnesse in a child, to swerue from his fathers example in any thing, wherein his father hath swerued from the Word of God. Our parents must be obeyed in the Lord, Eph. 6. 1. and are called the parents of our bodies; and the Lord the Father of our spirits and consciences. Heb. 12. 9. And in this case we haue a rule: Matth. 23. 9. Call no man father vpon earth, for one is your father which is in heauen.

The Vse of this Doctrine is manifold. First: For the iustifying of our Religion against one of the chiefe obiections the Papists make against it, Use 1. (namely, that it is new, and no elder then Luther) and for the confirming our hearts against it. If this should be true, it were indeed sufficient to prooue it a false Religion. But first it should not seeme strange to vs to haue the true Religion of God charged with noueltie. This is an old slander, What new doctrine is this, say the Iewes of Christs owne doctrine, Marke 1. 27. May wee know what this new doctrine is whereof thou speakest, say the Athenians to Paul, Acts 17. 29. 2. It is euident by authenticall [Page] stories, that this truth that we professe hath had many witnesses in euery age since the Apostles times, euen in the darkest times of Popery. And though Master Luther were Gods blessed instrument to bring it to light in this last age, as Hilkia was of finding the booke of Gods Law, 2. King. 22. 8. Yet was not he the author of it, no more then Hilkia was of that. 3. Say we could not shew any that had professed it for 1500. yeares before Luther, yet because we hold nothing but that which hath witnesse of the law, of the Prophets, as Rom. 3. 21. Our Religion must needs be held to be truely antient.

2. For defending of our selues against the imputation of vndutifulnesse towards our ancestors which the Papists also cast vpon vs, as if by professing this Religion we did condemne all our forefathers. For first many that liued in the midst of the darknesse of Popery, were extraordinarily preserued from the grosse errors of the Papists (as the three children were in the fiery furnace, Dan. 3. 27.) and inlightned with the knowledge of the truth, which we our selues doe now professe, as may euidently be prooued by storie. Neither should this seeme strange, since we know the Lord hath beene wont at such times, and in such places as hee hath denyed the ordinary meanes of grace vnto, to preserue, instruct, and saue his Elect extraordinarily: so he had 7000. in the ten Tribes that had not once bowed their knee to Baal, 1. King. 19. 18. So he wrought faith in Rahab while she liued among the cursed Cananites, Heb. 11. 31. And in the wise men while they liued in the East in the midst of Pagans and Idolaters, Mat. 2. 1. 2. 2. Many that professed Popery in their life time, might yet find mercy with him (specially in the most fundamentall point of faith the doctrine of iustification) at the houre of death; which we haue no cause to doubt of, not only because the Scripture hath reuealed that the Lord vseth to call some at the last houre, Matth. 20. 6, 7. But because we find by experience, that euen now adayes, though men be now farre more obstinate, and more setled in Popery, then our forefathers could be (as hauing stronger meanes to corrupt and poyson them then they had) and though their sinne be farre greater then the sinne of our forefathers was, because they sinne against the light that is so clearely reuealed, yea many of them in Apostasie, from the truth they had formerly professed. Yet euen now adayes many Papists finde that mercy with God as to renounce Popery at the houre of their death in that maine doctrine of iustification by workes. 3. We haue the rather cause to hope and iudge that our forefathers, many of them did finde that mercy with the Lord; because we know by those monuments of pietie that they left behind them, that they had the zeale of God in them, which is a good ground of hope, as we may see, Pauls hearty desire and prayer to God for Israel was that they might be saued, because they had the zeale of God, Rom. 10. 1, 2. 4. Say the Papists could certainely prooue that our ancestors did both liue and die Papists, yet is it no vndutifulnesse in vs, to swerue from their example in that wherein we are sure they swerued from the Word of God: and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case, as we haue heard.

3. For the discouering of the weake foundations that most Papists haue to build their conscience on in the matter of their Religion, which is no more but this, that their parents and ancestors were of that faith, and not Papists onely, but euen the greatest part of ignorant people, haue no other ground for many things they hold in Religion but onely this the custome of their neighbours, and of their forefathers.

4. For the conuincing of Popery to be a false Religion, euen by this their [Page] owne argument, that it is a new Doctrine, and hath no true antiquity to commend it vnto vs. 1. We are well able to shew that many of their errors were not receiued into the Church 600. yeares after Christ. Wee are able to name the first authors of many of their corruptions. 2. Though we could not prooue they sprung vp since the Apostles times, nor name the time when they first were broached, it would not follow from thence, that their Religion is the faith that was first deliuered by the Apostles. For 1. Many heresies began in the Apostles dayes, 1. Iohn 2. 18. and 4. 1. yeá of Popery it is said that it began to worke then, 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error, that they vse to creepe in so priuily, that they cannot easily be spied or discerned. Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And aboue all heresies Popery is called a mystery, Thess. 2. 7. No maruell therefore though men could not discerne when first it began to worke. 3. There be many grosse errours that haue beene held in the Church (as the Papists themselues will confesse) the first author whereof can not be named. 4. The Reason is euident, why the errours of Popery were not easily discerned at the first, nor opposed: because they (many of them especially) carried so great shew of holinesse and were (haply) first broached by such as were esteemed holy and good men, 1. Timothy 4. 3. They teach lyes through hypocrisie. 3. Though we had no other reason to prooue their Religion to be new, this is sufficient, that it is not grounded vpon the holy Scriptures.

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THE TWO AND THIRTIETH LECTVRE, ON NOVEMBER XXI. MDCIX.

IOH. IIII. XXI, XXII, XXIII.

Iesus said vnto her, woman, beleeue mee, the houre commeth when ye shall neither in this mountaine, nor at Ierusalem worship the Father.

Yee worship that which ye know not: wee worship that which wee know: for saluation is of the Iewes.

But the houre commeth, and now is, when the true worshippers shall worship the Father in spirit and truth: for the Father requireth euen such to worship him.

THese words containe the answer, that our Sauiour giueth vnto that question and doubt, which the woman of Samaria had propounded to him in the former verse. Her question was (as we haue heard) concerning the place of Gods worship; yet not concerning the place of Gods morall worship; (for she knew well enough, that the Iewes vsed to pray, and to reade, and preach; not in Ierusalem onely, but in all their Synag gues.) But her question was, concerning the place of Gods solemne worship, which stood in sacrifices and other ceremonies, appointed in Moses Law; which the Iewes held might be performed onely in Ierusalem; the Samaritans only in the Temple they had vpon mount Gerizim. This she (being ignorant and superstitious) esteemed to be the onely worship of God. And concerning the place where this worship was to bee performed, she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts. First, concerning the place of Gods worship, which shee desired to be resolued in, and that is set downe verse 21. The second concernes the worship itselfe, which she did so highly esteeme of, and that is set downe in the three verses following. The summe of the first part of his answer, which is contained in this 21. verse, (and concernes the place of Gods worship) [Page] is this: that though the time had beene, that the Iewes (by good warrant of Gods Word) had held Ierusalem and the Temple there, and the Samaritans (out of their superstition) had held mount Gerezim and the Temple there, holier then any other place in the world besides, and that the worship done there (euen for the place sake) was more acceptable to God, then if it had beene done in any other place; yet the time was now at hand, that all difference of places for Gods worship should bee taken away, and this partition-wall that was betweene the Iewes, and the Samaritans, and all other nations, should be broken: and that therefore there was no cause, she should trouble her selfe about the place of Gods worship, to know whether of the two places were the holier, or the better to serue God in. And this he is not content barely to affirme, but confirmes it to her by a vehement asseueration; Woman, belieue mee, this is so. For the interpretation of the words, and clearing them from all obscurity, we must obserue. 1. That by the houre, he speakes of here, he meanes the iust time, and moment, that God in his eternall counsaile had set for the abrogation of the ceremoniall Law; and that was the time of his death, and Passion, when so soone as he had said, Iohn 19. 30. It is finished; He gaue vp the Ghost, and presently the vaile of the Temple was rent from the top to the bottome, Matth. 27. 51. From that houre there was no more holinesse in the Temple then in any other place.

2. By saying the houre commeth, and not shall come, his meaning is to note, It should come presently. So Micah 7. 4. The day of thy watchmen and thy visitation commeth. So Psal. 37. 13. hee seeth that his day is comming.

3. That when hee saith, they shall worship God, neither in this mount, nor at Ierusalem, his meaning is not, that it should be vnlawfull after his death, to worship God, in either of those places. For the Apostles and the rest of the faithfull did after his death, and ascension continue dayly with one accord in the Temple, Acts 2. 46. But his meaning is, they should not doe it onely there, nor be addicted to those places, more then to any other.

4. That when he saith, ye shall neither in this mount, nor at Ierusalem, &c. speaking to one person in the Plurall Number, he meaneth all such, as desired to serue God aright (as this poore woman now did) intimating also therein, that this woman should become a true Christian, a true worshipper of God.

5. That by the Father, is not meant the first Person in the Trinity (as if our worship and prayers were onely to be directed vnto him) but the whole God head: As 1 Cor. 8. 6. There is but one God, which is the Father, Ephes. 4. 6. One God and Father of all, which is aboue all, and through all, and in you all. And the reasons, why God is called the Father, are these. 1. Because hee is the fountaine of our being, and of our whole well-fare. As Mal. 2. 10. Haue wee not one Father? Hath not one God made vs? 2. Because this of all names, is fittest to allure vs to worship him, and call vpon him; so soone as Gods Spirit makes vs able to pray, it teacheth vs to cry Abba Father Gal. 4. 6. And our Sauiour of all the names, and attributes of God, teacheth vs to call him by that name, when we would pray vnto him, Matth. 6. 9. 3. In this place specially he calls him the Father, rather then God, to meet with the superstitious conceit this woman had of her Fathers; and to teach her, that in the matter of her conscience, and Religion, one Father onely is to be acknowledged, euen the Lord; according to that: Matth. 23. 9. Call no man your Father vpon earth, for one is your Father which is in heauen.

[Page] These words then thus interpreted, diuide themselues into two parts.

1. The asseueration whereby he confirmes and seekes to perswade this Woman in the Doctrine that he teacheth, in these words. Woman beleeue mee.

2. The Doctrine it selfe which he teacheth, and confirmeth to her by this asseueration; The houre commeth, when ye shall neither in this mountaine, nor at Ierusalem worship the father. Now that we may receiue instruction from the first part; it is to be obserued here, that our Sauiour being to teach vnto this woman a great point of Doctrine, touching the abrogation of the law of Moses, and of the Temple, such a point as he had not taught before vnto any, as being a Doctrine indeed which the Iewes were not fit to heare; he vseth no proofe and authority to confirme it vnto her, but his owne bare testimony, Woman beleeue mee, as if he should haue said; rest not thy conscience vpon the example of thy forefathers, nor of thy neighbours: giue not credit vnto them in this case; beleeue me, giue credit to mee.

Whence we learne this Doctrine: This honour is due to Christ, and to him alone to be beleeued in matter of Doctrine vpon his owne Word. Doct. 1. None of all the Prophets durst challenge this to themselues, but as they that came not in their owne name, but were onely messengers from another; and interpreters of the will of another; they deliuered their Doctrine alwaies vnder this warrant, Thus saith the Lord, Ier. 2. 2. Ezech. 2. 4. Nor any of the Apostles: whatsoeuer Paul taught, he was wont to confirme it by authority of the written word, Act. 28. 23. Hee preached to them out of the law of Moses, and out of the Prophets. They did not desire that any thing should be receiued into the Church vpon their credit, but they did carefully shun this, as an high presumption. This was the speech of the Prophets, Esay 21. 10. That which I haue heard of the Lord of hoasts, the God of Israel, haue I shewed vnto you. And this was the speech of the Apostle, 1. Cor. 11. 23. I haue receiued of the Lord, that which I haue deliuered vnto you. And on the other side, we shall finde our Sauiour taught after another fashion, not as an interpreter of the law, but as the law-giuer himselfe, Luke 4. 32. They were astonied at his doctrine, for his Word was with power, and Matth. 7. 29, He taught as one hauing authority, and not as the Scribes; nor as any other teachers were wont to doe. Indeed, hee oft confirmes his Doctrine by Scripture, Iohn 6. 45. Luke 19. 46. and 24. 46. This he did 1. Either in respect of their weakenesse, whom he did instruct; because they did not so fully know him to be the Sonne of God, but the testimony of the Scripture was of more authority with them, I receiue not the testimony of man (saith he, Iohn 5. 34.) but these things I say that yee may be saued. Therefore he alledging the Scripture, calls it their law, Iohn 8. 17. and 10. 34. and 15. 25. Or 2. To confirme vnto them the authority of the Scriptures, and to giue vs an example. But that was more then he was bound to doe, or then he was wont vsually to doe. Therefore this was the vsuall confirmation hee gaue of his Doctrine, Iohn 3. 3. 5. Verily, verily I say vnto you. And against all the false interpretations of the law of God, that had beene deliuered by the antient fathers, he opposeth no more but his owne authority, ye haue heard that it was said thus and thus to them of old time. But I say vnto you, thus and thus, Matth. 5. 22.

The Reasons of the Doctrine are two. 1. The Reason why our Sauiour was to bee beleeued on his bare word, is, because euen as hee Reas. 1. was man, there was no sinne nor error in him, 1. Pet. 2. 22. Hee did no sinne, neither was there guile found in his mouth. But he was more then man, [Page] he was God himselfe. He was the Author of the whole Word of God, which is therefore called the Word of Christ, Col. 3. 16. and therefore hee needed not to confirme any thing by Scripture. Euery word he spake, was the Word of God, and therefore credit was of right due vnto it, without any further proofe. It was he that said, Pro. 8. 8. All the words of my mouth are righteous.

2. The Reason why no mans word is to be taken in matters of Doctrine, Reas. 2. 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, Use 1. 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; discente [...] 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 2. 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, [...]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. 3.

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 [Page] 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 possible for man by reason, and by light of nature to conceiue: nay indeed the whole doctrine of the Gospell is so, we speake the wisedome in a mystery saith the Apostle, 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godlines, yea the more a man excelleth in naturall reason and vnderstanding, the more vnable shall he be to conceiue them, Rom. 8. 17. The wisedome of the flesh is enmitie to God. It is God onely, that by the supernaturall light of his Spirit reuealeth these things. Matth. 16. 17. And God will reueale it to none, but to those that are meeke and humble, to none that haue such high conceit of themselues, and attribute so much to their owne reason, Psal. 25. 9. the meeke will he teach his way.

3. The curious hearer that disdaines that Ministry, as vnlearned, and of no worth, that brings no other authority, nor other testimonies, but the [Page] testimony of the Word of God; and yet it is euident, this was the course that the Prophets and Apostles, yea and Christ himselfe tooke in their Ministry. 2. The Scripture is sufficient to euery purpose that concernes the Ministry, euen to make men wise vnto saluation; to teach, to conuince, to reprooue, to exhort, and euen to make the man of God (the Minister of God) perfect, thoroughly furnished vnto euery good worke that he hath to do in the whole exercise of his ministry, 2. Tim. 3. 15, 16, 17. 3. There is no such certainetie in any other testimonie as the conscience can relye vpon, because euery man is subiect to error, Rom. 3. 4.

4. The carelesse hearer, that neuer examines what he heares, but receiues euery thing vpon the credit of such as teach him. It is the commandement of Christ, Marke 4. 24. Take heed what you heare. And it is too much readinesse in receiuing that that is taught vs, if wee receiue it before we haue examined it, Acts 17, 11. It is said to be a properti [...] [...]f a foole, to beleeue euery thing, Pro. 14. 15. Yea it is noted for the misery of a naturall man, that (like a beast) he is carryed away as hee is lead. 2. Cor. 12. 2. Three benefits Christians should finde in this, if they would examine by the word whatsoeuer they heare, and labour to see the ground of it in the Scripture, before they receiue it.

1. They should grow to certaintie in that they hold, when their faith shall stand not in the wisedome of men, but of the power of God, as the Apostle speaketh, 1. Cor. 2. 5. so cannot the other.

2. They would perseuere, and hold fast that they haue learned, Matth. 13. 44. When he had withdrawne himselfe, and examined the treasure, he sold all for it. Contrarily, he that incontinently and ouer-hastily receiued the Word, was soone gone, Matth. 13. 21.

3. They would obey, and make conscience of the practise of that they know, so cannot the other, when the Apostle speaketh of the obedience of the Thessalonians, and of the power his Ministry had in their hearts and liues, he giues this for the reason of it, 1. Thess. 2. 13. that they receiued the Word of God which they heard of him, not as the word of man, but as it was indeed the Word of God, which also did worke effectually in them that beleeued. For then would the Doctrine be mighty in operation, when it is once found to be well grounded vpon the Word, of which it is said, Heb. 4. 12. that it is liuely and mighty in operation.

Lecture the three and thirtieth, Nouember 28. 1609.

THe last day we heard, that this verse containeth the first part of Christs answer to the question that this Woman propounded to him, and that it consisteth of two parts. 1. An asseueration whereby he confirmeth the Doctrine that he was to teach her in these words, Woman beleeue mee. 2. The Doctrine it selfe in these words; The houre commeth, &c. The asseueration we finished the last day, it remaineth now we come to the Doctrine it selfe.

The words I interpreted the last day to you, and told you the meaning of them, was this, that the time was then at hand (namely the time of his Passion) when all that did desire to worship God aright (as this Woman did) should not stand more addicted vnto, or put more holinesse in Mount Gerizim (or Ierusalem either) then in any other place. So that the Doctrine we are to learne from these words, is this,

That this is one benefit we haue by the death of our Sauiour, that now all religious difference of places is taken away; no one place is holier then Doct. 2. another. [Page] Before I confirme this Doctrine, I will cleere it from an obiection that may be made against it. If all difference of places be taken away, then it seemes a man may serue God in his shop, or chamber as well as in the Church. I answer. 1. Our Sauiour compares not priuate places with publike; but publike with publike, priuate with priuate. 2. It is true indeed, there is more respect to be had, and more good to be receiued by the seruice, that is done to God in the Church, then by that that is done in any priuate house. For the Apostle speakes of this, as of a fearefull sin, and step vnto the vnpardonable sinne, to forsake the assemblies, [...], Heb. 10. 25. 26. But that that makes the seruice, we doe to God there better then that we can do to him in houses, is not the place or any holinesse in it, but the assembly with which we ioyne. 1. In the publike assembly we haue the help of the Ministry of the Word and Sacraments, the vse whereof is to inflame and kindle deuotion in our hearts, did not our hearts burne within vs while hee talked with vs, and while he opened to vs the Scriptures, say the Disciples, Luke 24. 32. and to conuey Gods Spirit and grace into vs, and is therefore called the ministration of the spirit, 2. Cor. 3. 8. 2. We haue the example of the zeale and deuotion, and cheerefulnesse of other of Gods seruants, with whom we ioyne; which is of great force to correct our owne sluggishnesse and drowsinesse, and to quicken Gods graces in vs, Your zeale prouoked many, (saith Paul) 2. Cor. 9. 2. And Dauid professeth that he receiued much good, by beholding the forwardnesse of the rest of Gods people, in frequenting the house of God, Psae. 122. 1, 2. And I doubt not, but very many wicked men haue found in their own experience, that as it is said of Saul, when he came among the Prophets, though he came euen with euill minde; yet another heart was giuen him, & the Spirit of God came vpon him also, and he became like one of them, 1. Sā. 19. 23, 24. So these men in the assembly of Gods people, by beholding the reuerent attention and deuotion of others, haue found many good motions wrought in themselues. 3. There is much more force in the prayers, wherein many of Gods seruants ioyne together, then there can be in those, that any of them shall make seuerally and apart. The ioynt forces of many, must needs preuaile more with God, then if they were single. Prayer therefore is compared to seeking and knocking, Matth. 7. 7. And when many seeke a thing, there is more hope of finding: when many knocke at heauen gates, they will be the better heard, Matth. 18. 19. Verily I say vnto you that if two of you (much more if many) shall agree on earth vpon any thing, whatsoeuer they shall desire, it shall be giuen them of my Father which is in heauen. See the force of publike prayer, wherein many of Gods seruants do ioyne together. Therefore Gods people at such times as they haue most desired to preuaile with God in prayer, haue beene carefull to gather together, as publike assemblies, as they could possibly, [...]oel [...]. 15, 6. vt supra pag. 125. 4. Christ hath promised to be present in a more speciall and comfortable manner in the assemblies of his people, then in any of our houses, or in any other place, Matth. 18. 20. & 28. 20. So that (for the assemblies sake) the seruice we doe to God in the Church, is to be preferred before that we can doe in any other place; not for any holinesse that is in the place it selfe. And so much for the cleering of the Doctrine from the obiection that might be made against it. Now I come to the confirmation of it. And to this purpose we must obserue a notable difference in this case, betweene the time before the death of our Sauiour Christ, and that that followed.

Before our Sauiours death we shall read of diuers places, that were holier then others.

1. The whole land of Canaan, (because it was a type of the Church of Christ, and of the kingdome of heauen) was esteemed by Gods people a [Page] better and more holy place then any other in the world. That (among other reasons) made Iacob and Ioseph to be so desirous to bee buried there. Fiue things are worthy to be obserued in Iacobs desire of this, He desired to be buryed in Canaan. Though 1. It was a great way off: 2. It could not be without great offence. Of Iacob we read he calls Ioseph, and chargeth him, Gen. 47. 29. 31. And not contenting himselfe with that, he chargeth all his sonnes with it. Gen. 49. 29. 2. When? immediately before his death; as a matter that he had the greatest care of, Gen. 47. 29. 3. In what manner? exceeding affectionately and earnestly, Gen. 47. 29. If I haue found grace in thy sight, deale mercifully and truely with mee, bury me not I pray thee in Egypt. 4. He bound his good sonne Ioseph by oath to it, and would not take his word, Gen. 47. 29. 31. 5. When he had gotten Ioseph to sweare, his heart was so comforted, that hee gaue solemne thankes to God for it, Genesis 47. 31.

2. In the land of Canaan, some places are said to haue beene more holy then others: namely such, as wherein God did manifest himselfe in a speciall, and sensible manner. So the place where the Sonne of God appeared to Moses in the fierie bush, is called holy ground, Exod. 3. 5. And that wherein he appeared to Ioshua, Iosh. 5. 15. And the Mount wherein he was transfigured is called by Peter, The Holy Mount, 1. Pet. 1. 18. But these places were no longer accounted holy, then during the time of this speciall presence of the Lord in them. Neither can we reade that any of Gods people did either goe on pilgrimage to those places after, or gaue any religious respect vnto them.

3. Ierusalem, because it was the place that the Lord had chosen to put his name there, was euer (from the dayes of Dauid to Christs time) holier then any other place of the world beside. It is called the holy City, Matth. 4. 5. yea euen to the very moment of Christs death it so continued, notwithstanding the maruellous sins and corruptions of it, it is called the holy City still, Matth. 27. 53.

4. The Temple (because God had hallowed it to put his name there for euer, 2. Chron. 7. 16.) was yet a more holy place then any other place in Ierusalem, and is therefore oft called, The holy Temple, Psal. 5. 8. Fiue things there be that shew their Temple to haue beene a most holy place, 1. Gods people were bound wheresoeuer they dwelt, to resort thither at certaine times, three times euery yeare all the males were bound to appeare there, Exod. 23. 17. and the Eunuch you know came euen from Ethiopia to worship there, Acts 8. 27. 2. Many parts of Gods worship they might performe no where, but onely there, thither shall yee bring all that I command you, your burnt offerings, and your sacrifices, your tithes, and the heaue offering of your hand, and all the choice vowes, which ye vow vnto the Lord, Deut. 12. 11. 3. Those parts of Gods seruice which they might performe in other places, (as prayer, euen priuate prayer) was much better and more pleasing to God, and more auaileable to their comfort there then in any other place. In which respect it is called; Matth. 21. 12. The house of prayer. And 2. Chron. 7. 15. Mine eyes shall bee open, and mine eares attentiue to the prayer made in this place. Therefore Dauid desired to behold Gods power and glory, as he had beheld it in the Sanctuary, Psal. 63. 1, 2. Therefore it is said of Anna, that (though through the affliction of her mind, shee could not partake with her husband in the sacrifice and offerings) yet shee went vp with him duly to the House of the Lord, euen to make her secret prayers there, 1. Samuel 1. 12. Shee continued praying before the Lord. Dauid went thither to make his priuate prayers, 2. Sam. 7. 18. So did the good Publican, Luke 18. 10. Yea 4. when they could not goe thither to pray, yet the very looking [Page] towards the Temple, made their prayer more acceptable with God, according to that prayer Salomon made in the dedication of the Temple that it might be so, 1. King. 8. 44. 48. 5. Yea so holy was that Temple, and such religious reuerence did Gods people beare vnto it; that after the Caldeans had burnt it, they honoured the very place where it had stood, and esteemed it holier then any other. This appeares by those 80. persons whom Ishmael murthered, Ier. 41. 5. And by Daniels opening his windowes towards Ierusalem when he prayed, Dan. 6. 10.

5. In the Temple it selfe, though all the parts of it were holy, yet some places in it were more holy then other some. For there was a place, where the people stood separated from the Priests, Luke 1. 10. And this was an holy place, so holy, that Mar. 11. 16. Christ would not suffer any to carry any vessell through it. And there was a place where the Priests executed their Ministry, which was holier then that, that the people stood in, and is therefore called the holy place, Leuit. 16. 30. And 3. there was a place which the high Priest might onely enter into, and that but once a yeare, and that is called the Holy of holies, the holiest place of all, Heb. 9. 3. Now since the death of Christ, there is no place of the world, holier then other. No nation is holy as the Land of Canaan was, no towne as Ierusalem, no place where God is worshipped, as the Temple was. Prayer is as auaileable with God in one place as in another. 1. Priuate prayer is so. For 1. Cor. 1. 2. Paul describes the faithfull to be such as call vpon God in euery place. 2. Publike prayer is so, 1. Tim. 2. 8. I will that men pray euery where. 3. Generally the whole worship of God is so, Matth. 18. 2. Wheresoeuer two or three are gathered together in my name, &c. And this the Lord foretold to his Prophets, as a singular priuiledge, that should come to the Church in the daies of the Gospell, Zeph. 2. 11. Euery man in all the parts of the heathen, shall worship God from his owne place, Mal. 1. 11. In euery place from the rising of the Sun, to the going downe thereof, incense shall be offered vnto my name, and a pure offering (incense and offering are named as the seruice that was peculiar vnto the Temple) Esay 19. 19. In that day shall the Altar of the Lord be in the midst of Egypt, and a pillar by the border thereof. And if this priuiledge was vouchsafed to Egypt, which of all nations had most of all prouoked God, how much more to other nations?

To make this truth the more euident to the world. As the vaile of the Temple did rend immediatly vpon Christs death, so within forty yeares after, (when by the Apostles Ministry this Doctrine was sufficiently manifested to the world) the Temple and Cittie was vtterly subuerted and ouerthrowne, according to the Prophecie of Christ: Luke 19. 44. They shall make thee euen with the ground, and not leaue in thee a stone vpon a stone. And as Daniel Chap. 9. 26. Long before prophecied that the Romanes should destroy both the Cittie and the Sanctuarie. The Reasons of this great alteration and change; why this great difference, that was in places before, Reason. is now quite taken away; why Ierusalem and the Temple lost all that holinesse, that was in them before, are principally foure. 1. Because by Christs comming (and specially by his death) all that was fulfilled, that 1. was signified by the Temple. For the Temple was but a type and shaddow of Christs humanity, as our Sauiour himselfe witnesseth: Iohn 2. 21. And the proportion stands in two points. 1. As the Lord dwelt in the Temple, and his glory sensibly appeared in it, 1. Kings 8. 11. So all the fulnesse of the God-head did dwell bodily, and personally in Christ, Col. [...]. 9. 2. As no sacrifice was acceptable to God, vnlesse it were offered in the Temple, So none of our prayers, and spirituall sacrifices, are acceptable vnto God, vnlesse they be offered vp to God in Christ, 1. Pet. 2. 5. [Page] So that it is necessary, that when the body was come, the shadow should cease. 2. Since Christs death, all difference of persons is taken away; 2. and all nations are as acceptable to God, as the Iewes were: Acts 10. 34, 35. Of a truth I perceiue, God is no accepter of persons: but in euery nation, he that feareth God and worketh righteousnesse, is accepted of him, Gal. 3. 28. For there is neither Iew nor Grecian, bond nor free, male nor female: for ye are all one in Christ. And therefore all difference of places must needs also be taken away. For this difference of places, was as a partition-wall, betweene the Iewes and all the Gentiles: Ephes. 2. 14, 15. He is our peace, which hath made of both, one, and hath broken the stop of the partition-wall, in abrogating through his flesh the hatred, the law of commandement, which standeth in ordinances. 3. The grieuous sinnes, whereby Ierusalem, and the Temple were defiled, caused God to destroy and prophane it; and of the 3. most holy and honourable place, to make it the most miserable and abhominable of all the places of the world. For the prophanation of the Temple, our Sauiour tells them, they should see, Matth. 24. 15. the abhomination of desolation (that is an abominable desolation) stand in the holy place. And for the destruction of it, it was such as neuer the like happened to any place. According as the Lord said: Ier. 26. 9. I will make this place as Shilo, and this Cittie a curse to all the inhabitants of the earth: So miserable a destruction, that our Sauiour saith, they should cry, Luke 23. 30. to the mountaines, fall on vs, and to the hills, couer vs. And this is reckoned to be the cause of it: Matth. 23. 37, 38. Ierusalem, Ierusalem, which killest the Prophets, and stonest them that are sent to thee. How often would I haue gathered thy children together, as the Hen gathereth her chickens vnder her wings, and ye would not? Behold your habitation shall bee left vnto you desolate. 4. The Lord hath not since the destruction of the Temple and Cittie of Ierusalem, sanctified 4. any other place in the world, or consecrated it to a more holy vse then the rest; and it is Gods institution and Word onely, that can make any thing, or any place holy, euery creature and ordinance of God is sanctified by the Word of God and prayer, 1. Tim. 4. 5. Nothing can be sanctified but by the Word and prayer. The Sabbath is an holier day then all the rest; because the Lord by his institution sanctified it: Exod. 20. 11. The Water in Baptisme is holy, because the Lord in his Word hath consecrated it to that holy vse; God sanctifieth and cleanseth vs with the washing of water by the word, Ephes. 5. 26. The Bread and Wine in the Lords Supper are holy, because the Lord appointed them to bee vsed in that holy action, hee tooke Bread and Wine, and after hee had blessed them by his prayer and thankesgiuing, vsed them in this holy action as signes of his Body and Blood, and Seales of the new Couenant, Matth. 26. 26, 27. Luke 22.

The Vse of this Doctrine is threefold. 1. To reprooue sundry superstitions of the Papists, and of ignorant persons, that haue by tradition receiued Use 1. it from the Papists. 1. Their going on pilgrimage to the holy Land, (as they call it) and to other places which by reason of some reliques of 1. Saints, that are said to be there, are accounted more holy then any other places. This is counted a chiefe worke of piety, and deuotion among them. Fiue Reasons there are against this superstition. 1. Nothing can make a place, or ought else holy, but the ordinance and institution of God, as we haue heard. 2. Of all places, Ierusalem doth now worst deserue the name of the holy Land. For Numb. 35. 33. blood defiles the Land; and in it was the blood of all the Prophets and of Christ himselfe shed, Matth. 23. 37. 3. The reliques of Saints, which they pretend doe make those places holier, are notoriously knowne to be counterfeit. 4. If the true bodies of [Page] the Saints were indeed there, yet ought not such religious respect to be had to those places for them. For, for this cause the place where Moses was buried (euen vnder the Law when some places were holier then other) was so carefully concealed, least the people of God should giue religious respect vnto it. Deut. 34. 6. Yea, Michael stroue, and disputed with the diuell about this point: Iude 9. 5. It is Iudaisme and a deniall of Christ to be come, to hold that one place is holier then another, as is euident by this Text. 2. The second superstition of Papists reprooued by this Doctrine, is this that they 2. put more holinesse in some places of buriall, then in others. For they hold, that it is more beneficiall to the dead, to be buried in the Church-yard, then out of it; and in the Church more then in the Church-yard; and in the Chancell more then in the Church; and neere the high Altar, more then in any other place of the Chancell; and that vpon this conceit, that these places are consecrated and hallowed, that they are holier then other places are. 1. I doe not deny, but a Christian may lawfully desire to be buried in the place, where the rest of the faithfull are buried. 2. There may be more ciuill honour done to some Christians, then to others, euen in the place of their buriall, it was an honour lawfully done vnto Hezekiah, that he was buried in the chiefest of the Sepulchers of the sonnes of Dauid, 2. Chron. 32. 33. But to put any holinesse in this thing, or to thinke the place where one is buried, can any way tend to the benefit of the dead, that is grosse superstition, that is most vnlawfull. 3. The third superstition condemned by this Doctrine is this, that they hold priuat prayer made in a Church more auaileable, 3. (because the Church say they is a more holy place) then any other. Whereas it is euident by that hath beene said, that our houses and chambers are in themselues, as holy places, as the Churches are. 2. That for priuate and secret prayer they are fitter places then any Church: When thou prayest enter into thy closet, and when thou hast shut the dore, pray to thy father which is in secret, Matth. 6. 6. 4. The fourth superstition condemned by this Doctrine is, that they put holinesse and Religion euen in the situation of their Temples, 4. and placing of their bodies in prayer. For the Temple (say they) should be built towards the East, and we should worship towards the East. Whereas, it is not religiously materiall, which way our Churches stand, or which way we turne our selues in prayer, so our hearts be lifted vp and directed to our Father which is in heauen. Yet if any part of Heauen bee more vnfit for vs to turne our faces towards in prayer then other, the East is the vnfittest. Because we finde Idolaters blamed for doing so: Ezekiel 8. 16. Which we cannot finde noted of any other part. 2. Though the matter it selfe bee of small moment, yet to put holinesse in it, is a great sinne, as is euident by that bitter inuectiue our Sauiour maketh against the Pharisees and Iewes, for the holinesse they put in washing of hands and cups and such like things, Marke 7. 6. 9.

The second Vse of this Doctrine is, to exhort vs, that sith we haue learned that this is one chiefe priuiledge, we haue by Christs death, that all religious difference of places is taken away, and our nation now is as holy as Canaan, our townes as Ierusalem, our houses as the Temple, we should therefore make vse of this priuiledge in seruing God, not in our Temples onely, but in our houses also, in establishing the exercises of Religion in our families, and vsing them there constantly and conscionably. We reade of Abraham, that wheresoeuer he pitched his tent, he was wont to erect an Altar vnto God, Gen. 12. 8. and 13. 18. And many Christians are said to haue had Churches in their houses: Rom. 16. 5. Col. 4. 15. Philemon 2. Vnder the Law they were wont to dedicate their houses, and consecrate them to [Page] God before they dwelt in them, Deut. 20. 5. Psal. 30. in titulo. Though this were done then with sundry ceremonies, which are now abolished, yet the equitie remaines, and we also should dedicate our houses vnto God; and that can we doe no better way then this: 2. Sam. 6. 11. God blessed the house of Obed-edom, while the Arke was entertained in it. And how can this choose, but bring a blessing from God vpon our dwellings; if he were serued constantly in them. Contrarily, Ier. 10. 25. There is a Propheticall imprecation against those families, wherein no prayer is vsed.

The third Vse of this Doctrine is, to teach vs, that such is the seuerity of God against sinne, that he will not onely plague them that commit it; Use 3. but curse the very place where it hath beene committed. Ierusalem and the House of God, may be an example to all places in the world in this point. For what places in the world had so many priuiledges as Ierusalem and the Temple there? Of which it is said, 2. Chron. 7. 16. I haue now chosen and sanctified this place, that my name may bee there for euer: and mine eyes and mine heart shall bee there perpetually: And Lam. 4. 12. The Kings of the earth, and all the inhabitants of the world would not haue belieued, that the aduersarie and the enemie, should haue entred into the gates of Ierusalem: and yet behold how the sinnes committed therein, made it the most accursed place in the world. It is a speciall blessing oft promised to the godly, that their habitation and dwelling shall prosper, Pro. 3. 33. That he will make the habitation of their righteousnesse prosperous, Iob 8. 6. Yea that they shall know and feele, that peace shall be in their Tabernacles, Iob 5. 24. And about them, and their houses, and all that they haue, God keepes such a fence, as Sathan cannot hurt them: Iob 1. 10. It is the protection of God alone, that keepes our houses from the calamities of fire within, and lightning from heauen, and from the annoyance and molestation of euill spirits, and other iudgements. On the other side it is certaine, the curse of God is vpon the habitation of the wicked, Pro. 3. 33. and 14. 11. the house of the wicked shall bee ouerthrowne. Sinne defiles the house where it is committed, and brings Gods curse on it, the houses vpon whose roofes Idolatry had beene committed shall bee set on fire, saith the Lord, Ier. 32. 29. The curse shall enter into the house of the thiefe, and of him that sweareth falsly, and it shall remaine in the midst of it, and it shall consume it with the timber thereof and the stones thereof, Zach. 5. 4. Destruction shall dwell in his tabernacle, because it is none of his, brimstone shall bee scattered vpon his habitation, Iob 15. 15. O that men would belieue this! Then would Victualers, either not indure such swearing, vncleanenesse, and drunkennesse in their houses; or if they could not auoid it (liuing in that calling) they would giue it ouer. Then would Masters of families not content themselues, to be themselues free from swearing, drunkennesse, and filthines; but would put these sinnes farre from their Tabernacles also, as Eliphaz speaketh, Iob 22. 23.

Lecture the foure and thirtieth, December 5. 1609.

WE haue already heard that the answer which our Sauiour maketh to the question that this woman mooued vnto him, consisteth of two parts. The first concerneth the place of Gods worship, concerning which she desired to be resolued, and that is set downe in the 21. verse, which we finished the last day. The second concerneth the worship it selfe about which she mooued her question; namely, the ceremoniall worship [Page] that was done to God in Ierusalem, and mount Gerizim; and this part of his answer is contained in this part of the verse that I haue now read, and those two that follow it. The summe and effect of this part of his answer is this: that though the worship which the Iewes did to God, were farre better then that of the Samaritans; yet this ceremoniall worship about which she is now so inquisitiue, whether it were that, that the Iewes vsed, or that, that the Samaritans vsed, was not so much to be esteemed, as she conceiued; but should shortly be abolished, and in stead thereof, another forme of Gods worship should be established, which should not consist in ceremonies and shadowes (that suited so well with our carnall and corrupt nature) but should be spirituall (as best agreeing with the nature of God) and should haue in it the truth and substance of all that which was figured and shadowed in those ceremonies. So that these three verses diuide themselues into two parts, 1. A commendation of that outward worship of God, that the Iewes vsed in comparison of that of the Samaritans, and that is set downe in this verse. 2. A discommendation of that outward worship of God, that the Iewes vsed in comparison of that, which God would shortly establish in his Church; and that is contained in the two verses following. In this verse, he commendeth the Religion and worship of God that the Iewes vsed and prefers it before that of the Samaritans, by this argument; because the Samaritans worshipped they knew not what. But so did not the Iewes, and that he prooues, because saluation was of the Iewes. The obscuritie that is in any of these words, I will cleare, and interpret it, as I come to the handling of the Doctrines that arise out of them. 1. Then we are to obserue here, that our Sauiour saith, they worshipped they knew not what. How could that be, seeing: 1. They knew that they worshipped the true God, euen the same God that the Iewes did. For so say they to Zerubbabel; Quest. Ezra 4. 2. Wee seeke IEHOVAH your God as ye doe. Yea the Holy Ghost saith of them: 2. Kings 17. 3. Thus they feared the Lord, and appointed Priests, out of themselues for the high places, who prepared for them sacrifices in the house of the high places. 2. They knew what manner of worship they gaue vnto him. For they offered sacrifices vnto him: Ezra 4. 2. They serued him as they were taught and directed by one of the Priests that had serued in Israel, before they were caried away captiue by the Assyrians, 2. Kings 17. 28. One of those Priests came and dwelt in Bethel, and taught them how they should serue the Lord. What then doth our Sauiour meane to say, they worshipped they knew not what? Surely, because they did not know him by his Word, they did not worship him according to his Word. Answ. Therefore they are said to worship they know not what. This interpretation is grounded vpon that we shall finde written in 2. Kings 17. 34. They did after the old manner, as verse 19. They neither feared God, nor did after their ordinances, nor after their customes, nor after the Law, nor after the commandement which the Lord commanded the children of Iacob. On the other side, because the Iewes had the Word of God, they knew God by his Word, the worship they did to him, was appointed by his Word. Therefore are they said, to worship what they knew. And this interpretation is further confirmed by the words that follow: Saluation is of the Iewes. For what meanes he by saluation? Surely the Word, the Doctrine and meanes of saluation: as it is also called: Heb. 2. 5. How shall we escape, if wee neglect so great saluation. This was the chiefe Prerogatiue the Iewes had aboue others. So that these words, saluation is of the Iewes, are the very same in effect with that which the Prophet Esay hath, Esay 2. 3. The Law shall goe from Zion, and the Word of the Lord from Ierusalem. So that the first Doctrine we are to learne is this:

[Page] That no man can know or serue God aright without the direction of his Word. The Doctrine hath two branches. 1. No man can know God aright, Doct. 3. nor conceiue rightly of him, but by his Word. 2. No man can serue or worship God aright, without the direction of his word. 1. The God which ignorant men and such as are not instructed by his word doe serue, is not a true God, but an Idoll and fancie of their owne, Psal. 76. 1. God is knowne in Iudah. On the other side it is said of all naturall men: Gal. 4. 8. But euen then when ye knew not God, ye did seruice vnto them, which by nature are not Gods. So it is said of the tenne Tribes: 2. Chron. 15. 3. Now for along season Israel hath beene without the true God, because they had beene without a Priest to teach, and without the Law. True it is, God makes himselfe knowne not to his Church onely by his Word, but to all the world by his workes. Men cannot open their eyes, or look any way, but they may see him in his works, Rom. 1. 20. The inuisible things of him, that is, his eternall Power and God-head, are seene euer since the Creation of the World, being considered in his workes. Yea he saith of all the Gentiles that (vers. 21.) they knew God; and verse 19. that which may be knowne of God is manifest in them, that is, in their hearts and consciences, for (saith he) God hath shewed it vnto them. So that there is no man liuing, but he hath euen by nature some knowledge of the true God in him. But this is not the true knowledge of God, it is not a comfortable and sauing knowledge of him. Sundry notable differences may be obserued between the knowledge of God, men attaine to by the light of nature, or by the creatures, and that which is attained to by the Word. 1. That serues to make men onely without excuse, and cannot bring them vnto saluation, Rom. 1. 20. But this is all-sufficient to make men wise vnto saluation, 2. Tim. 3. 15. and therefore is called saluation heere, and Iam. 1. 21. it is said to be able to saue the soule.

Secondly, that light is as a dimme light, that knowledge is darke and obscure, and vncertaine, notwithstanding this knowledge they haue of him by his creatures and the light of nature, men haue many strange conceits of God, and know not what to thinke of him, Rom. 1. 21. Though they knew God, yet they became vaine in their imaginations, and their foolish hearts were full of darkenesse. But the Word reuealeth God vnto vs, so cleerely and so certainely, that the simplest may know him, Psal. 19. 7. The testimony of the Lord is sure, and giueth wisedome to the simple.

Thirdly, the knowledge of God that is gotten by the creatures, hath no power to change and reforme the heart, Rom. 1. 21. When they knew God, they glorified him not as God, neither were thankefull: but the knowledge of God that is gotten by the Word, hath power to conuert the soule, Psalm. 19. 7.

Fourthly, the knowledge of God that is gotten by other meanes, brings no comfort nor ioy to the soule, but worketh in it rather a slauish feare of him, Eccl. 1. 14. I haue seene all the workes that are done vnder the sunne; and behold all is vanity and vexation of spirit: and verse 18. in much wisdome there is much griefe, and he that increaseth knowledge increaseth sorrow, but the knowledge of God, wee attaine to by the Word reioyceth the heart, so as the better we know him, the more comfort we haue in him, Psal. 19. 8. 10. So that you see now the first branch of the Doctrine confirmed vnto you, that no man can know God aright, know him to his comfort, know him to his saluation but by his Word. The second branch of the Doctrine shall bee made as plaine vnto you, that no man can worship God aright, but by the direction of his Word. No seruice can please God, but that that is done by direction, and in obedience to his Word. When the Lord had forbidden his people to serue him as the Cananites had done, he adds, Deut. 12. 32. [Page] Whatsoeuer I command you, take heed you doe it; thou shalt adde nothing thereto, nor take ought there-from; that is, doe neither more nor lesse in my seruice then I haue appointed. Say that we doe that in his seruice which he hath not forbidden, yet if he hath not commanded it, we highly offend him, as is plaine in the case of Nadab and Abihn, They offered strange fire before the Lord which hee commanded them not, and there went out fire from the Lord and deuoured them, Leuit. 10. 1, 2. When the Tabernacle was to bee built, Moses (though a wise and holy man was not to bee trusted with any thing, but straitly charged, Heb. 8. 5. See, said hee, that thou make all things according to the patterne shewed to thee in the Mount. This charge was foure times repeated, Exod. 25. 9. 40. and 26. 30. and 27. 28. And it is said when all was done. Exod. 39. 43. Moses beheld that they had done all in euery point as the Lord commanded, and hee blessed them. So when mention is made that Salomon set the courses of the Priests and singers, and of the Porters for the House of God; least we should thinke he did it of his owne head; his warrant is set downe, and its expresly said, For so was the commandement of Dauid, the man of God, 2. Chron. 8. 14. And yet more plainely, 2. Chron 29. 25. When Hezekiah appointed the Leuites to vse in the Church of God, Cymbals, and Viols, and Harps, least we should thinke he tooke vpon him to appoint any thing in Gods seruice, its said, Hee did it according to the commandement of Dauid and Gad the Kings seer, and Nathan the Prophet. For the commandement was by the hand of the Lord, and by the hand of his Prophets. See how precise God would haue vs to bee in sticking close to the direction of his Word, in the matter of his worship. Yea it is certaine, when we doe him any seruice, that he hath not appointed vs in his Word, we serue not him, but we serue an Idol. This is plaine here in the example of the Samaritans, they intended to worship the true God, 2. Kings 17. 32. Ezra 4. 2. And yet it is said they did not worship the true God, 2 King. 17. 34. What did they worship then? surely an Idoll of their owne braine. They worshipped they knew not what. Why so? Because they made not the Word the rule of their worship: but the custome of the countrey, 2. King. 17. 34. 40. Yea while men thinke they serue the Lord, they serue the diuell, if the worship they doe to God, be not grounded vpon his Word. This is plaine in three examples.

1. It is certaine, the Gentiles (as they had some knowledge of the true God, Rom. 1. 21. so) in all their superstitions they intended to worship him. For so Paul tells the Athenians, hee preached no other God to them, but the same whom they did worship. Acts 17. 23. Yet it is said of them, 1. Cor. 10. 20. They worshipped diuells and not God. Why? because they worshipped him ignorantly, and not according to his Word, Acts 17. 23. they serue the vnknowne god.

2. Aaron and the Israelites intended to worship the true God in the similitude of the golden Calfe, as is plaine, Psal. 106. 20. They changed their glory into the similitude of an Oxe that eateth grasse. And Nehem. 9 [...]8. This is the God (said they) that brought thee out of the land of Egypt, and Exod. 32. 5. Aaron made an Altar before it, and proclaimed, To morrow shall bee an Holyday to IEHOVAH. And yet the Lord for this, chargeth them that they had offered a burnt offering to the diuell, Leuit. 17. 7. Why? Because they were turned out of the way that he had commanded them, They swerued from the direction of his Word, Exod. 32. 8. they haue turned quickly out of the way which I commanded.

3. The tenne Tribes intended to worship the true God when they erected the two calues, euen the same God that was worshipped at Ierusalem, 1. Kings 22. 28. Behold O Israel thy gods, (that is, the similitude [Page] [...] [Page] [...] [Page] of thy gods) that brought thee out of the land of Egypt. And yet the Holy Ghost saith, they serued the diuell, 2. Chron. 11. 15. He ordained him Priests for the high places, and for the diuells, and for the calues that hee made. And why? Because they worshipped him not according to his Word, 2. Chron. 15. 3. Israel hath beene without the true God. Why? Because without a Priest to teach and without the Law.

The Reasons of the Doctrine are these.

1. For the first branch. No man knowes the Father but the Sonne, and Reason. hee to whom the Sonne will reueale him, Matth. 11. 27. And the meanes 1. whereby Christ reuealeth and makes his Father knowne vnto vs is the Word, Iohn 17. 6. I haue declared thy name to the men that thou gauest mee out of the world, verse 8. For I haue giuen vnto them the Word which thou gauest mee.

2. For the second branch, Whatsoeuer is not done of faith (that is vpon 2. a perswasion wee please God in it) is sinne, Rom. 4. 23. Now faith is grounded vpon the Word. And how can a man be perswaded he pleaseth God in that seruice hee doth to him, vnlesse he haue his Word for it. For if we follow our owne good intent, while we thinke we please God, we may most highly offend him, the Iewes when they killed the Apostles, thought they did God good seruice, Ioh. 16. 2. and so did Paul when he was exceedingly mad against the faithfull, and compelled them to blaspheme, Acts 26. 11. and he saith that this was then the height of his zeale he persecuted the Church, Phil. 3. 6.

The First Vse of this Doctrine is to teach vs, 1. To esteeme this a singular prerogatiue, that the Lord hath not suffered vs to walke in our Use 1. own wayes, Acts 14. 16. But to be thankefull that we haue the Word, and to make our vse of it. This was the chiefe preferment of the Iew aboue the Samaritan and all others, Romanes 3. 1, 2. If any want this, the god that they serue is not the true god, but an Idoll, and fancie of their owne, 2. Chron. 15. 3. They worship they know not what, whereas wee haue a comfortable assurance that the worship wee doe, pleaseth God.

2. If therefore thou desire to serue and please God, let this bee thy first care to liue vnder a good Ministry, and to get knowledge, Israel 2. was without the true God, while it was without a teaching Priest, and without the Law, 2. Chron. 15. 3. all the deuotion that ignorant people vse, is but the Sacrifice of fooles, till they be ready to heare and willing to be instructed that way, Eccles. 5. 1. Therefore also the Lord complaineth, Hos. 4. 6. that there is an ignorant Priest that cannot instruct them, the people perish for want of knowledge.

3. Count it thy wisedome to cleaue so precisely to the Word, as (in the maters of Gods seruice) not to doe any thing which thou canst not finde warranted by the Word, Psal. 119. 31. I haue cleaued to thy testimonies, O Lord confound me not.

4. Conceiue no otherwise of God then he hath reuealed himselfe in his Word.

Now if we apply this to our selues, wee shall finde that the most of our people are in no better case then the Samaritans were; who worshipped Applica. they knew not what.

1. Indeed we haue the whole Word of God, and so had not they. But is our case euer the better for that? No surely it is so much the worse: they wanted it; we haue it and contemne it. We count it no prerogatiue to haue it, wee make no benefit of it, wee reade it not, wee seeke not the knowledge of it, we care not what Ministrie wee liue vnder, [Page] we count it no benefit to liue vnder an able Ministrie, Heb. 2. verse 3. How shall we escape if we neglect so great saluation?

2. Though they doe ioyne with Gods people in his true worship, yet doe they it not vpon this ground, that they know by the Word, God will be thus serued. But the rule they follow, is either first the commandem [...]nt of men, as it is said of the Pharisees, Matth. 15. 9. or secondly, the custome of the place where they liue, as we read the Samaritans of old did, 2. Kings 17. 40. or thirdly, their owne good meaning, contrary to that commandement, seeke not after your owne heart, Numb. 15. verse 39.

The second Vse is to iustifie our Religion against the Papists. For it is Use 2. euident wee may truely say to them as our Sauiour doth heere: Yee worship that which yee know not, wee worship that which wee know. 1. It is not possible they should haue any assurance, that they please God in that seruice they doe vnto him (how confident soeuer they seeme to be) because they doe not worship God according to his Word. 2. While they thinke they worship God, they worship the diuell. Of them certainely that is spoken, Apoc. 9. 20. And the remnant of men which were not killed by these plagues, repented not of the workes of their hands that they [...] not worship diuells, and Idols of gold and siluer, and of brasse and of st [...]ne, and of wood, which neither can see, nor beare, nor goe. For if the Israelites in Aarons and Ieroboams time, were truely said to worship diuells, when they worshipped the true God vnder the similitude of a molten Image; then is their worshipping of Images no better then Idolatry, and worshipping of diuells, notwithstanding that they say, that they neither worship the Image it selfe, nor any false god in or by it. The worshipping of the Virgin Mary, as well as the worshipping of Venu [...], or any of the heathen gods; the kneeling before the picture of God the Father, or Christ crucified, as well as the kneeling before Baal, is a worshipping of diuells.

Lecture the fiue and thirtieth, December 12. 1609.

IN this Verse as we haue heard, three things offer themselues to our [...].

1. The fault he findeth with the Samaritans worship, Yee worship that wh [...]h y [...]e know not.

2. The commendation he giues to the Iewes worship, wee worship that wee know.

3. The reason whereby he iustifieth this commendation, hee giues to the Iewes. For saluation is of the Iewes, It followeth now that we proceed to the two last points contained in these words, Wee worship that we know▪ for saluation is of the Iewes. In which words for the helpe of our memory and vnderstanding, three things are to be obserued. 1. That Christ prof sieth of himselfe that he worshipped God. 2. That he worshipped God as the Iewes did. 3. That he affirmeth saluation is of the Iewes. Then the first Doctrine that we haue here to learne, is this;

That our Sauiour himselfe, though he were the Sonne of God, did vse when he was here on earth to serue and worship God. 1. He was wont Doct. 4. diligently to frequent the place of publike prayer, Luke 4. 16. Hee went into th [...] Synagogue on the Sabbath day as his custome was. 2. Hee was wont to vse prayer in his owne family, Luke 9. 18. As hee was alone praying, his Disciples were with him. 3. He was wont alwayes at his meales to giue [Page] thankes, and pray to God for his blessing vpon the creatures, and that (not onely when he was to worke a miracle, Matth 14. 19. Hee [...] vp to heauen and blessed the food that was prepared, that is, gaue thankes and prayed) but ordinarily, Luke 24. 30. As hee sate at table, hee tooke the bread and gaue thankes. 4. Besides all these kinds of prayer, he was wont to pray in secret, and by himselfe, Luke 5. [...]6. He kept himselfe apart in the wildernesse and prayed; he vsed this kind of praying in the morning, Ma [...]e 1. 35. In the morning very early before day he arose, and went out into a solitary place and there prayed. He vsed it also in the euening, Matth. 14▪ [...]3. Hee went vp into a mountaine alone (hauing no house of his own [...], he was wont to goe abroad into the most solitary place) to pray, and when the Euening was come, hee was there alone. Yea this was his custome, Luke 22. 39. Hee went as he was wont to the Mount of Oliues. 5. He was wont to performe this worship of God with gestures and signes of as much reuerence, humility and submission, as we shall read any of Gods seruants haue beene wont to doe, Luke 2 [...]. 41. He knecled downe and prayed, Matth 26. 39. He fell on his face and prayed.

The Reason why he was thus diligent in worshipping God, wa [...] not so much for his owne sake, as for vs. For he had no need to pray, for hee had Reason. all creatures in heauen and earth at command; and by his word was able to doe what pleased him, Matth. 8. 8, 9. Speake the word onely, and [...] [...] shall be healed. For I am a man also in authority, &c. Why then did he thus vse to worship God? surely for our sake onely, and not for himselfe, but in respect of vs. Three Reasons there were for it.

1. That he might purchase to vs eternall life, it was necessary he should perfectly keepe the law: for thus runs the Couenant, Matth. 19. 17. If thou 1. wilt enter into life, keepe th [...] commandements, yea perfectly Gal [...]. 1 [...]. This we were not able to doe, therefore he, Gal. 4 4, 5. Was made vnder the Law that he might redeeme them that are vnder the Law, that we might receiue th [...] adoption of sonnes. Therefore it became him to fulfill all righteousnesse Matth. 7 5. And this is a chiefe part of that righteousnesse God requireth of vs in his law that we worship him, Mat. 22. 38. This is the first and the great comm [...]ndement.

2. That he might giue vs an example: for that which he speaketh of one of his actions, may be said of all that he did in obedience to the morall Law, Iohn 13. 15. I haue giuen you an example that you should doe as I haue done.

3. That he might obtaine for vs the Spirit of God, whereby we may be made able to doe the like, For as the disobedience of Adam, deserued that all his posterity should loose the Image of God, and become like vnto him, Rom. 5. 22. By one man sinne entered into the world; so the actiue obedience of Christ hath deserued that God should renew his Image in all the faithfull, and giue them his quickning spirit, Rom. 8. 2. the Law of the spirit of life in Christ Iesus hath made me free from the law of sinne and of death.

The Vse of this Doctrine, is to stirre euery one of vs vp to a greater conscience and diligence in all the duties of Gods worship, specially in prayer. Vse. For if the Sonne of God (that had not such need to doe it in respect of himselfe) yet vsed it so constantly, and vsed it onely because the Law requires it of vs, and that he might make himselfe an example to vs; and that he might obtaine grace for vs to doe it; what excuse can we (that are bound vnto it by Gods Law, and stand in such need of it) haue for our ordinary neglect of publike prayer, of prayer with our family, of secret and priuate prayer.

2 The second thing we are to obserue here, is this, that our Sauiour in commending [Page] the worship and Religion of the Iewes, makes himselfe one of their number, acknowledgeth himselfe a member of their Church, professeth that himselfe did worship God as they did; from whence this Doctrine ariseth for our instruction;

That those assemblies that enioy the Word and Doctrine of saluation, though they haue many corruptions remaining in them are to be acknowledged Doct. 1. the true Churches of God, and such as none of the faithfull may make separation from. We shall need no further proofe of this Doctrine then the example of our Sauiour himselfe. If we consider on the one side how corrupt the State of the Iewes Church was in his time, and on the other side how farre forth our Sauiour did communicate with them in the seruice of God.

1. For the first, what the state of that Church was in his time, we may know if we consider, 1. What the Priests and teachers were themselues that had the ordering of Gods worship. 2. What the people were, with whom he was to ioyne in Gods worship. 3. What the worship it selfe was, wherein he was to communicate.

1. The Priests and teachers, 1. Were ignorant and vnlearned, Matth. 23. 16. 2. They were wicked and vngodly, Matth. 23. 3. 3. They had a corrupt and vnlawfull enterance into their calling, yea euen the high Priest himselfe. For whereas by Gods ordinance he was to hold that office during his life; this office was bought and sold, and made annuall, Iohn 11. 49. Caiphas was high Priest for that yeare.

2. And what were the people? Surely the most of them in all places where he conuersed, were notoriously and obstinately wicked. In Nazaret where he had liued most, see what they were, Luke 4. 28, 29. All that were in the Synagogue when they heard this Doctrine, were filled with wrath, and rose vp and thrust him out of the Citie, and lead him to the edge of an hill to cast him downe headlong. But were they better in other places? No, he vpbraided all the Cities, where most of his great workes were done, Woe bee to thee Corazin, woe be to thee Bethsaida, Matth. 11. 20, 21. And were the people of Ierusalem any better? you shall perceiue that by that affection they shewed at the Passion of our Sauiour. When Pilate a Gentile had made such an offer to them, Luke 23. 18. All the multitude cryed at once, not him but Barrabas, and Matth. 27. 25. When Pilate had washed his hands and protested for Christ innocency, then answered all the people and said desperately, his blood b [...] on vs and our children.

3. The worship it selfe that was vsed in that Church had many corruptions in it. 1. They vsed many superstitious ceremonies, the obseruation whereof they vrged more strictly then the commandements and ordinances of God, Mar. 7. 9. 2. The Temple was prophaned and made a den of theeues, Matth. 2 [...]. 12, 13. 3. The discipline and censures of the Church were shamefully abused, Iohn [...]. 22. The Iewes had decreed that if any did confesse that Iesus was the Christ, he should bee excommunicated, ipsofacto. 4. The Doctrine was corrupt in many points, as you shall finde, Matth. 5. 2 [...]. 48. 5. Some corruption also was crept into the administration of the Sacraments. For they kept it a day after our Sauiour, (who obserued the iust time appointed by God) Iohn 19. 14. the day of his Passion was but the day of the preparation to the Passeouer. Thus we haue seene how corrupt the state of the Church was. And yet marke how our Sauiour made no separation from it, but communicated with it in the worship of God. 1. When he was an infant he was circumcised, and by that Sacrament incorporated into that Church, Luke 2. 21. 2. When his mother was purified, he was brought to the Temple and presented to the Lord, and an oblation was giuen for him, as for other children, [Page] Luke 2. 22. 3. He was content to be an hearer of such teachers as taught in that Church, Luke 2. 46. 4. He was euery Sabbath wont to ioyne in publike prayer with the Congregation that was at Nazaret, Luke 4. 16. 5. He receiued the Sacrament of Baptisme in a Congregation of that people, Luke 3. 21. When all the people was baptized, he was baptized also. 6. He communicated in the Passeouer with the people, and the Priests, Iohn 2. 13. 7. He allowed his Disciples to heare those teachers, Matth. 23. 12. Yea he commanded the Leper whom he cleansed, to goe and shew himselfe to the Priest, and offer his gift in the Temple, Matth. 8. 4.

The Reasons why all men are bound to count such assemblies the true Churches as enioy the Word and Doctrine of saluation, and may not separate Reason. from them for their corruptions, are these.

1. So long as God continueth his Word and the Doctrine of saluation to a people, so long it is euident God dwells among them, and hath not forsaken 1. them, I will set my Tabernacle among you (by which he meaneth his solemne worship, whereof this is a principall part, Leuit. 26. 11, 12.) and my soule shall not abhorre you. And I will walke among you, and I will bee your God, and yee shall bee my people. In Iuda God is knowne, his name is great in Israel. Psal. 76. 12. In Salem also is his Tabernacle and his dwelling place in Sion. And till God hath forsaken a Church, no man may forsake it. For shall we be holier and hate corruption more then the Lord? It is no sufficient warrant for any to separate from a Church, because it is guilty of such sinnes and corruptions as deserue God should forsake it; and for which God in his Word hath threatned that he will forsake it: till it may appeare vnto vs God hath indeed forsaken it, and put in execution that which he hath iustly threatned against it, no man may forsake it. Though adultery (either in the man or the wife) giue iust cause of separation, and that the bond of wedlocke should be broken, so as the innocent party may iustly forsake the offender, yet till a bill of diuorcement haue passed betweene them, they remaine still man and wife, notwithstanding that sinne, the woman whom her husband had wronged in this kind, is called his wife, Mal. 2. 15. Esau had iustly deserued to loose the prerogatiue of his birthright and superiority he had ouer his brother when he had despised it and fold it, Gen. 25. 34. and Saul to be depriued of his Kingdome; yea God by his decree and oracle had said of Esau and Iacob, The elder shall serue the younger, Gen. 25. 23. And of Saul and Dauid, that he had reiected the one, and appointed the other to raigne in his stead, 1. Sam. 13. 14. and 15. 23. 26. 28, And yet till the Lord saw it good to put this his decree and oracle in execution, and actually to depose the one from his birthright, and the other from his Kingdome, Iacob acknowledgeth Esau his Lord and superior, Gen. 32. 4, 5. and so did Dauid, Saul, 1. Sam. 24. 7. 9. So though a Church for the many corruptions that are in it, be vnworthy the name of Christs Church, and be also such as the Lord hath threatned to make no Church, yet till the Lord hath put this his threat in execution, and taken away his tabernacle and worship from it; it is still to be acknowledged and reuerenced as the Church of Christ. Vse.

2. Because no separation may bee made from those assemblies, where men may be assured to finde and attaine to saluation, Lord to whom shall we go, thou hast the words of eternall life, saith Peter vnto our Sauiour, accounting this a sufficient reason why they might not leaue him, Iohn 6. 68. But men may be sure to finde and attaine to saluation in such assemblies where the Ministry of the Word, and the Doctrine of saluation is continued. For the Word and Gospell of Christ is called saluation here, and Heb. 2. 3. Because it is the ordinary meanes ordained of God to bring men to saluation, Rom. 1. 16. 1. Cor. 1. 21. Yea it is at one time or other effectuall in all Gods Elect that doe [Page] enioy it, Iam. 1. 21. calls it the engrafted Word which is able to saue your soules.

To teach vs what to iudge of our Church, and of the Brownists, that separate themselues from it. 1. We may not deny, but that there is iust cause Use 1. of feare, that God may take away his Tabernacle from amongst vs, and remoue our Candlesticke: Euen the generall decay of our first loue may cause vs to to feare it: Apoc. 2. 5. And the great neglect of the Church censures vpon scandalous offenders, in respect of that the Apostle saith, know yee not that a little leauen leaueneth the whole lump, 1. Cor. 5. 6. But specially the generall increase of all filthy and abhominable sins in the land, Thy Campe shall be holy, that he see no vncleane thing in thee, and turne away from thee, Deut. 32. 14. seest thou not (saith the Lord, Ezek. 8. 6.) the great abominations that the house of Israel committeth here, that I should goe farre off from my Sanctuary? 2. Though we acknowledge our Church to be a true Church, yet may wee not communicate with it in any corruptions, that shall be detected or approued to be in it. Herein we haue our Sauiours example to guide vs. Though he esteemed the Church of the Iewes to be a true Church, and ioyned with it in Gods worship, yet would he not communicate with it in the least corruption. He would not vse so much as their superstitious purifications; Marke 7. 6, 7. When they put off the Passeouer a day longer then God had appointed, he would not ioyne with them in that; Matth. 26. 17. 3. We should mourne for, and shew our dislike to those things that are euill in our Church, so did the faithfull before the captiuity, Ezek. 9. 4. So did Christ, Luk. 19. 41. But we may not separate our selues, nor deny it to be a true Church for the reasons aboue alleadged.

2. To conuince the Papists of errour, in their doctrine touching the notes of the true Church. None of their notes are proper and infallible; for the profession 2. and preaching of the true Doctrine in all fundamentall points is the onely proper and certaine note of the true Church: as we see here in the argument Christ vseth to prooue the Church and worship of the Iewes, to be the true worship and Church of God. For saluation is of the Iewes. This was the chiefe priuiledge, the chiefe badge and cognisance of the old Church, that the Oracles of God were committed to them, they enioyed the true Doctrine of saluation, Psal. 147. 19, 20. Rom. 3. 2. And thus doth the Apostle describe the true Church vnder the Gospell; he calls it the houshold of God built vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe, being the chiefe Corner-stone, Ephes. 2. 19, 20. He calls it also the pillar and ground of truth, 1. Tim. 3. 25.

Lecture the sixe and thirtieth, December 26. 1609.

THe two first parts of this Verse we haue already finished, and are now to proceed to the third and last. viz. The Reason whereby Christ iustifieth the worship which the Iewes did vnto God, in these words: Saluation is of the Iewes: wherein two things are to be obserued. 1. What hee meanes here by Saluation. 2. How this Saluation that he speaketh of is said to be of the Iewes. By Saluation in this place is meant the Word of God, and the Ministry thereof, as may appeare by these three Reasons. 1. The Saluation here spoken of, is that whereby the Iewes knew how to worship God aright; else there had beene no consequence in this Reason, wee worship that wee know: For saluation is of the Iewes, q. d. Because wee haue Saluation. Now the onely meanes whereby the Iewes knew how to worship God aright, was the Word. 2. This Saluation here spoken of, was the chiefe prerogatiue [Page] whereby the Lord did preferre the Iew before the Samaritan, and all other nations, and so is it mentioned here. And the chiefe prerogatiue of the Iewes was the Word, Psal. 147. 19. Hee sheweth his Word to Iacob, his statutes and his iudgements to Israel (verse 20.) He hath not done so with any other nation, neither haue they knowne his iudgements. And Rom. 3. 2. The chiefe preferment of the Iewe was this, because to them were committed the Oracles of God. 3. The saluation here spoken of, is that that was to be deriued from the Iewes to Gods people of all nations. And what was that? The Law shall goe from Zion, and the Word of the Lord from Ierusalem, Esay 2. 3. And the reason why it is so called, is, for that it worketh the saluation of men: Which teacheth vs;

That the Word of God, and the Ministry thereof, is the saluation of men. See for proofe of this, what titles are giuen to it by the Holy Ghost. Doct. 6. 1. It is called the Word of grace, Acts 20. 32. 2. It is called the Word of life, Phil. 2. 16. Iohn 6. 68. 3. It is called the grace of God, Titus 2. 11. 4. The Kingdome of God: Matth. 21. 43. The Kingdome of God shall be taken away from you, and giuen to a nation, &c. 5. Saluation it selfe and euerlasting life here, and Heb. 2. 3. Act. 28. 28. Iohn 12. 50. I know that his commandement (that is, his Word which he hath commanded me to teach) is euerlasting life. These are vnproper and strange speeches to be spoken of the Word; yet are they farre more effectuall to set out the dignity and excellencie of the Word, then if the Lord should haue said onely in plaine termes, that it is the meanes and worker of our saluation. Before I come to shew the Reasons why it is so called, I will answer three questions and doubts that may arise in your minds, which may hinder you from vnderstanding aright, and conceiuing the meaning of this Doctrine.

1. Can none be saued that want the Word? Quest. 1.

To this I answer. It cannot be denied but some haue attained to saluation Answ. that neuer enioyed the Word. Neither must we imagine that God either could not, nor neuer did saue any without the Word; or that all they are to be iudged to be in the state of damnation, that either in times past, or at this day liue and die in those places where the light of the Word did neuer shine. For God is able to doe whatsoeuer it pleaseth him, Psal. 115. 2. He hath appointed meanes not to tie himselfe, but vs onely vnto them: and as the inuisible Church (the company of Gods Elect) is a Catholique Church in all ages, and in all places; so in such times and places as he hath denied the Word vnto, he hath beene wont to saue his Elect without the Word. While his people were in the wildernesse, where they could not haue the ordinary meanes of tillage, God did feed them extraordinarily, and gaue them bread from heauen, Iohn 6. 31. So Rahab had faith euen while she dwelt in Iericho, Heb. 11. 31. And the Wise men of the East, before they came to Iudaea, Matth. 2. 2.

2. Shall all be saued that haue the Word? that reade it, that heare it, Quest. 2. that professe it?

To this I answer. That it is certaine, all are not saued that enioy the Word. For in all ages, there haue beene many that haue liued vnder Answ. most faithfull and profitable Ministers, and haue heard them also ordinarily, and yet haue not beene saued: such an one was Iudas, Iohn 6. 70. Yea the most part of them that haue enioyed the Word, haue missed of saluation. In so much as in all ages, the best of Gods seruants haue had cause to complaine, as: Esay 53. 1. Who will belieue our report? And to whom is the arme of God reuealed? Yea, it may well be, that those that haue enioyed the Word most abundantly, may be farre worse men for all kind of wickednesse, then such as neuer heard the Word in their liues. So it is said [Page] of Ierusalem, that it exceeded Sodome in all kind of abominations: Ezek. 16. 48. The Word vseth not to saue any, vnlesse it be by preaching opened and applied, Acts 8. 31. 1. Cor. 1. 21. For it saues none but such as can vnderstand, belieue, and obey it. It saueth none but Gods Elect. Onely those that God hath ordained vnto life shall profit by it, shall finde it effectuall to their saluation: Acts 13. 48. The rest cannot profit by it, Many are called but few are chosen, Matth. 22. 14. The rest shall be made worse by it. The Word of God is like vnto the water of iealousie, mentioned, Numb. 5. 27. 28. When it is receiued into an honest and good heart, it doth it good and makes it fruitfull; when into a corrupt heart it rotts it, and makes it worse.

3. Is the saluation of any to be ascribed to the Word it selfe, or any vertue that is in it? Quest. 3.

To this I answer. That 1. The saluation euen of those that are saued by the Word, is not to be ascribed to the Word it selfe, or any vertue Answ. that is in it; as if it were to be accounted the author and worker of any mans saluation. 1. The glory of this worke is to be ascribed wholly vnto God: the Word is but the instrument that God is pleased to vse in this worke. God onely is our Sauiour: 1. Tim. 2. 3. 2. Neither is it as a naturall instrument that hath vertue in it selfe to regenerate or saue (as food hath to nourish, and a medicine to heale the bodie) but onely as a toole God is pleased to vse in this worke: So that as the excellentest toole the Ioyner hath, or vseth, can worke nothing vnlesse his hand goe with it, and worke with it. So is it in this case. The Word saues and regenerates men not by any naturall vertue that is in it, but onely by a supernaturall power it receiues from God, the weapons of our warfare are mighty through God, 2. Cor. 10. 4. Nay the Word it selfe, say it be deliuered in the Ministry of a man that hath the most excellent gifts, is not able to worke the least measure of sauing grace in the heart of any. A man would thinke it was no great degree of grace in Lydia, that shee attended to the thing that Paul spake, yet could not the word that Paul spake (though he had such excellent gifts) worke so much, but God opened her heart, Acts 16. 14. To come to Christ, is the least measure and degree of sauing faith; yet could not the word that Christ himselfe spake (as he was man) mooue a soule so farre; this is the onely worke of God, No man can come to mee, vnlesse my Father draw him, Iohn 6. 44, 45. I haue planted, saith Paul, and Apollos watered, but God gaue the increase, 1, Cor. 3. 6. The Preacher (if he desire his Ministry should doe good) had need to crie to God for his helpe, and the hearer if he desire to profit by the Word, had need to cry to God to make his Word effectuall to his saluation. Therefore Christ (when he was to send forth his Apostles) spent a whole night in praying to God for his blessing vpon their Ministry, Luke 6. 12. And doubtlesse one chiefe cause why the Word saues so few, is this, that men rest too much vpon it, and cry not earnestly to God, that he would blesse it, and make it effectuall in their hearts.

This being so, it may be demanded why the Word should be called the Word of life, the Kingdome of God, the saluation of men.

The Reasons why these glorious titles are giuen vnto it by the Holy Ghost, are these. Reason.

1. Because it is the onely meanes the Lord hath sanctified to worke sauing grace in his elect, and to bring them to eternall life. Though where 1. this cannot be had he doth saue by other meanes, or without meanes, as pleaseth him; yet hath he not said nor reuealed that he will saue men by any other meanes then this; which caused the Apostle to mooue that strange [Page] question: How shall they belieue on him of whom they haue not heard? or how shall they heare without a Preacher? Rom. 10. 14. And to pronounce of all that are strangers from the couenants of promise, that they haue no hope of saluation, Ephes. 2. 12. 2. Though men may haue many good things in them without the Word, the Gentiles which haue not the law, doe by nature the things contained in the Law, Rom. 2. 14. yet sauing grace, such good things as may bring a man to saluation, none can attaine to ordinarily but by the Word, for that's the incorruptible seed whereby we are regenerated, 2. Pet. 1. 23. 3. Though there be many other meanes of saluation besides this, yet all the rest receiue their force and vertue from this, nothing can doe vs good without this. 1. Meditation of the workes of God, must be acknowledged to be a good meanes of grace, and so of saluation, Dauid made great vse of it to further himselfe in grace, Psal. 8. 3, 4. But no man can profit by that, till he haue first profited by the Word, Make mee to vnderstand the way of thy precepts, and I will meditate in thy wondrous workes, Psalm. 119. 27. 2 Affliction is a great furtherance to our saluation, Hee chasteneth vs for our profit, that we may be partakers of his holinesse, Heb. 12. 10. But it can doe vs no good till it be sanctified to vs by the Word, Psal. 94. 12. Blessed is the man whom thou chastisest, O Lord, and teachest him in thy Law. 3. The Sacraments are great helpes to our saluation, 1, Pet. 3. 21. Baptisme saueth vs. The Bread that we breake is it not the Communion of the body of Christ, 1. Cor. 10. 16. but they haue all their efficacie from the Word. Christ sanctifieth and cleanseth his Church by the washing of water through the Word, Ephes. 5. 26. and that was the cause why Paul in that Congregation, that was assembled principally for the celebration of the Lords Supper, spent so much time in preaching, Asts 20. 7. 4. Prayer is an excellent meanes of saluation, Whosoeuer shall call vpon the name of the Lord shall bee saued, Rom. 10. 13. But no man can pray with comfort, till the Word hath wrought with him, How shall they call on him, in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard? Rom. 10. 14. Till the Lord hath first said to a man by his Word, thou art my childe, he can neuer say to God in his prayer thou art my father, Zach. 13. 9. I will say it is my people, and they shall say, the Lord is my God.

2. Because it is euer powerfull: God euer vseth to make it effectuall vnto the saluation of his Elect. This may appeare in two points.

1. Though it be sometimes sent in iudgement, and to be a sauour of death vnto death in some, Goe and tell this people, heare yee indeed but vnderstand not; 2. and see yee indeed but perceiue not; Make the heart of this people fat, &c. Esay 6. 9, 10. yet was it neuer sent to any place onely in iudgement, onely to harden; but to worke the saluation of some. When God sent Paul to Corinth, and continued his liberty there but one yeare and an halfe, The reason is giuen, Acts 18. 10. That God had Much people in that place. The like wee shall finde noted of all places the Apostles preached in, that some were conuerted by them in euery place.

2. In Gods Elect it will certainely be effectuall to their saluation, as many as were ordained to eternall life beleeued, Acts 13. 48. And though not at the first, yet it will be effectuall one day, as the doctrine that Iohn the Baptist taught became effectuall in sundry of his hearers after his death and not before, Iohn 10. 41, 42. And when this will not saue and conuert, nothing will be able to doe it, If they heare not Moses and the Prophets, neither will they be perswaded, though one rose from the dead, Luke 16. 31. Therefore is so much spoken of the power and efficacie of the Word, that it is liuely and mighty in operation, Heb. 4. 12. that it conuerteth the soule, Psalm. 19. 7. that it is the power of God vnto saluation, Rom. 1. 16. that it is able to saue our [Page] soules, Iames 1. 21. that it is able to make vs wise vnto saluation, 2. Tim. 3. 15.

This power and ability that is in the Word to saue, may bee seene in foure cases.

1. It is able to enlighten and bring vnto sauing knowledge, the simplest that shall heare and reade it with an honest heart: Psalm. 19. 7. and 119. 130.

2. It is able to reforme the heart and life of him, that hath the strongest corruptions, and greatest temptations, if hee giue himselfe to the hearing and reading of it with a good heart, euen the young man may reforme his waies, if he would take heed to them according to the word, Psal. 119. 9.

3. It is able to comfort and reuiue the heart that is most cast downe, either with inward or outward afflictions, I create the fruit of the lips, (the liuely voice of the Ministry) peace, peace, (to bee the meane of abundant and constant peace) to him that is farre off, and to him that is neere, (to euery one of mine Elect both Gentile and Iew) saith the Lord, and I will heale him, Esay 57. 19.

4. It is able to preserue and add knowledge and grace to them that haue best profited, I commend you to God and to the Word of his grace, which is able to build you vp, Acts 20. 32. And Marke 4. 24. to you that heare shall more be giuen.

3. Because it is the onely euidence that we haue to shew, and whereby we claime eternall life, and whereby also we may be able to hold and 3. defend the right we haue vnto it, against Sathan himselfe: Psal. 119. 111. Thy Testimonies haue I taken as an heritage for euer. As the deeds and euidence of mine eternall inheritance. The truth of this appeares in two points. 1. It is the onely ground of our faith, and is therefore called the Word of faith: Rom. 10. 8. Whatsoeuer we belieue concerning our eternall saluation, is but a deceiueable fancie, vnlesse it be grounded vpon the Word. Vnlesse by the Word we know, that Iesus Christ the Sonne of God hath satisfied Gods iustice for vs: that through him wee haue obtained remission of all our sinnes, we can neuer haue any comfort in the hope of our saluation, through the patience and comfort of the Scriptures, we come to true hope, Rom. 15. 4. When the Apostle Peter had spoken, 2. Pet. 1. of the ground of all that hee had taught the Church concerning Christ and their saluation, and said, verse 16. hee had not followed therein, cunningly deuised fables (such as many of the chiefe points of deuotion in the Romane Church which pretends to be built vpon Peter, is grounded vpon) he tells them, verse 19. what is the sure rule and ground to bee followed and rested vpon in this case, We haue (saith he) a more sure word of Prophecie, &c. And as it is the onely ground of our faith: so is it, Secondly, the onely Touch-stone whereby we may trie, and surely know, that we are in the right way to saluation: whether our faith, repentance, loue and workes be such, as God will accept of, Iohn 3. 21. by our comming vnto this light our deeds shall bee made manifest that they are wrought according to God and by no other way.

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Lecture the seuen and thirtieth, Ianuary 2. 1609.

IT remaineth now, that we make Vse of the former Doctrine, and so proceed to finish that, which remaineth in this Text.

The Doctrine which wee heard the last day serueth principally for two Vses.

First, to worke in euery one of vs an high estimation, and loue of the Word of God. Euery man desires to be saued. And indeed, what is all Use 1. our wealth, and brauery, and mirth, we enioy here, if in the end our soules be not saued? Matth. 16. 26. Well, as thou esteemest, and louest, and desirest the saluation of thy soule: so must thou esteeme of the Word of God. The Word (as thou hast heard) is the saluation of man. It is the onely euidence any man can haue to shew, for his eternall inheritance. It is the field wherein this inestimable treasure of eternall life is to bee found: Iohn 5, 39. Search the Scriptures for in them yee looke to finde eternall life. It is able to make thee wise vnto saluation, how simple soeuer thou be. It is able to conuert thy soule, and reforme thy life, how strong soeuer thy corruptions or tentations be. It is able to giue thee comfort in any affliction, how bitter, or heauie soeuer they be Yea, if euer thou be saued, the Word must saue thee. There is nothing vnder heauen, so necessary: nothing that we may not better want, then the Word. This is the thing our Sauiour spake of, when he said, Luke 10. 42. One thing is needfull, Mary hath chosen the better part, &c. If God haue giuen thee a heart to beleeue this: thou wilt esteeme of it as Dauid did: Psal. 119. 72. The Law of thy mouth is better to me then thousands of gold and siluer. And verse 97. O how loue I thy Law. So that of all such as care not for the Word, I may boldly say: as, Psal. 119. 155. Saluation is farre from the wicked, for they seeke not thy statutes. And Acts 13. 46. They that put it from them, iudge themselues unworthy of euerlasting life.

Now, because euery man pretends that he esteemeth highly of the Word: and there is no man so vile (will some say) but he loues the Word. I will giue you some notes, whereby men may trie whether they esteeme of Gods Word as they ought, and loue it indeed.

1. He that esteemes the Word as he ought, will heare it when he may: not onely sometimes, when he hath nothing to doe else, but constantly, as his chiefe worke; and for the loue of it, neglect other things: this is that that Salomon saith: Pro. 23. 23. Buy the truth and sell it not. By this note our Sauiour commends Mary (not as for doing more then she was bound to doe, but) for esteeming of the Word as she ought; Luke 10. 42. Not onely they that will not heare it at all, but they that heare it seldome, that suffer euery worldly businesse and occasion to withdraw them from it: will be found not to haue esteemed it; Heb. 2. 3. How shall wee escape, if we neglect so great saluation.

2. He that esteemes the Word as he ought, will exercise himselfe in the reading of it. Though he be an ordinary hearer of the best Ministry vnder heauen, yet he must not rest in that, but exercise himselfe in the reading of it: get him a Bible, and either reade it himselfe, or get some other to reade it to him. It is a commandement that God layeth vpon the King himselfe, that (though he aboue all others might best pleade want of leasure) though he enioyed the ordinary Ministry of the Prophets, and Leuites, and Priests, (as we know that Dauid had both Nathan and Gad) yet must he haue his Bible with him, wheresoeuer he went; and euery day read in it, it shall be with [Page] him, and he shall reade therein all the daies of his life, Deut. 17, 19, 20. And marke the reasons there giuen for this, that he may learne to feare the Lord his God, to keepe all the words of this Law, and these Statutes, to doe them: That his heart be not lifted vp aboue his brethren, and that he turne not aside from the Commandement, &c. It was Iobs comfort in his affliction, that he could say he had esteemed Gods Word more then his appointed foode, Iob 23. 12. More duely then he kept his meales, did he tie himselfe to the reading, and meditation of it. Such then as will not get them Bibles: haue money to spare many other waies vnnecessarily, but none to spare to buy them Bibles, out of doubt esteeme not of the Word as they ought to do. Men count it their shame if they haue not furniture in their houses, not onely for their necessity, but euen for ornament, and decencie; or if they should come to Church in vndecent apparell: but Christians should count it a greater shame to bee without a Bible in their house, to come to Church without their Bibles; I meane such as may conueniently enough bring them with them. Nay, say men haue Bibles, yet if they reade not in them: say they reade sometimes, yet if they reade not constantly, if they set not themselues times for this duty, certainely they esteeme not of the excellencie, and necessity of the Word, as they ought: they shall want that comfort in their affliction that Iob had. How shall we escape Gods wrath for this wilfull negligence, for this neglect of so great saluation? Heb. 2. 3. I know Christians pretend for their excuse.

That 1. They can finde no time: they haue no leisure. Obiect. 1.

But the true cause why they haue no leisure, is that their hearts esteeme Answ. not of the necessity of this duty, as they ought, they take no delight in it, they sauour it not, if they did, they could finde time to reade it oftener then they doe.

2. That they cannot vnderstand it, it is so darke, that they cannot read it Obiect. 2. with delight.

But this will not excuse thee. For 1. Many bookes of Scripture are plaine Answ. and easie. 2. If the fault were not in thine own heart, they would not seeme so difficult to thee. Pro. 8. 9. They are plaine to him that vnderstandeth. 3. Euen those places thou canst not vnderstand, it is profitable for thee to reade; and when thou shalt heare them interpreted in the Ministry of the Word, it will be an aduantage to thee, that thou hast read them before: as we may see in that example, When Christ was risen from the dead, his Disciples remembred that hee had said this vnto them, and they beleeued the Scripture and the word which Iesus had said, Iohn 2. 22.

3. He that esteemes, and loues the Word as he ought, will reade it, and heare it with great diligence, desire, and care to profit by it: Hebrewes 2. 1. Wee ought diligently to take heed to the things which wee haue heard, least at any time wee should let them slippe. The Word (as I told you) is the field wherein the treasure of our saluation is hid: but they that desire to finde this treasure, must search for it: Iohn 5. 39. To this end foure duties are inioyned by the Lord. 1. Before our hearing, and reading wee must prepare our selues. They that desire the sincere milke of the Word that they may grow thereby; will first lay aside all their carnall and corrupt affections; 1. Pet. 2. 1, 2. 2. When wee haue heard or read it, wee must meditate vpon it, ponder, and thinke of it, that we may vnderstand it, bee affected with it, remember it and put it to vse. Dauid makes this a note of a happie man, Psal. [...]. 2. And of himselfe he saith, Psalm. 119 15. I will meditate in thy precepts, and consider thy waies: and hee adds two fruits of it, verse 16. 1. I will delight in thy statutes. 2. I will not forget thy Word. 3. Wee must delight to talke and conferre of it with others: [Page] Deut. 6. 7. Thou shalt rehearse them continually to thy children, and talke of them in thy house, and by the way. Iosh. 1. 8. This booke shall not depart out of thy mouth. 4. We must cry to God by prayer that he would teach vs to profit by it. As Dauid doth oft, Psal. 119. 18. 33.

They that heare, and reade the Word ordinarily, but without all care to profit by it; neuer vse any preparation before, neuer meditate nor thinke of it after, take no delight to talke, or conferre of it, neuer pray that they may profit, doubtlesse esteeme not, nor loue the Word as they ought to doe.

4. Hee that esteemes, and loues the Word as he ought, will make it the rule, and guide of his life, will be directed and guided by it, yea, will bee afraid to transgresse it, Psal. 119. 24. Thy testimonies are my delight, and my Counsellors. He was wont to take nothing in hand, but he would first aduise, and consult with the Word. Yea, Psal. 119. 161. When Princes did persecute him without cause, his heart (he saith) stood in awe of Gods Word. He had rather haue them against him, then to haue Gods Word against him. It is noted for a property of Gods Elect to tremble at his Word, Esay 66. 3. So that though a man heare, and reade the Word neuer so ordinarily, and say he professe great loue to it, yet if he will not be ruled, and reformed by it, if he will liue as he list, if he beare that mind, that let the Lord forbeare to punish him (though the Word be against him) he cares not. Certainely he loues not the Word, nor esteemeth of it as he ought to doe.

The second Vse of this Doctrine is, to teach vs to examine those good things that seeme to be in vs, whether they be such as doe accompany saluation; Use 2. such as may giue a man any assurance of his saluation in the day of tryall: the Apostle calls vpon the faithfull themselues, to examine themselues, 2. Corinth. 13. 15. And Galat. 6. 4. Let euery man prooue his owne worke.

Here are two rules giuen vs in this Doctrine, whereby we may be much helped in this case.

1. The Word is the only worker of euery sauing grace, we are borne againe of the incorruptible seed by the Word of God, 1. Pet. 1. 23. There may be many good things in a naturall man: Rom. 2. 14. A Gentile without the Law, may doe the things contained in the Law. 1. He may make conscience of many sins, Luk. 18. 11. The Pharisee could say he was no extortioner, no adulterer. 2. He may doe the workes of iustice. Luk 18. 12. The Pharisee could say he gaue tythe of all that he possessed. 3. He may do the workes of mercy, Matth. 6. 2. The Hypocrite gaue almes in Synagogues, and streets, and had a trumpet blowne before him which he would neuer haue done, if his almes had not beene large and bountifull. 4. He may doe good workes of piety, Matth. 6. 5. The Hypocrites vsed to pray in the Synagogues, and corners of the street. 5. He may be a good neighbour: a kind and thankfull man to his friend, Matth. 5. 46, 47. The Publicans were such. 6. He may bee apt enough to forgiue an enemie, 1. Kings 20. 32. Ahab when he saw his enemie Benhadad humble himselfe, and seeke his fauour, forgaue him presently, and vsed him kindly. Now these ciuill vertues are in themselues very good things, for God in his Law requires them: Yet can none of all these ciuill vertues, yeeld the naturall man any true comfort, nor giue him assurance that he is in the state of saluation. Why so? They are but the fruites of the flesh, they are not the fruits of the Spirit: because they are not wrought in him by the Word. Vnlesse a man can say, the Word hath brought me to make conscience of these and these things, which before I made no conscience of: these workes of iustice, of mercy, and of piety, I haue done them in obedience [Page] to the Word, a man can neuer haue comfort of any good thing that is in him. If either the authority of the Magistrate onely, or the example of thy neighbours, or the respect thou hast to thine owne praise, and profit, or the inclination of thine owne minde, thy owne good meaning, hath drawne thee to it, if the Word haue not brought thee to it, thou shalt neuer haue comfort of it.

The second rule this Doctrine affoords vs for the tryall of our selues, whether we be in the state of grace, is this. That the Word (as it is the onely worker of euery sauing grace) so is it the onely Touch-stone, whereby euery sauing grace may be tried, and discerned, from that which is counterfeit. Thy faith is but a fancie, thy repentance, thy charity, thy good workes are but counterfeit, vnlesse thou canst approoue them by the Word: Iohn 3. 21. Hee that is of the truth, commeth to the light, that his deeds might bee made manifest, that they are wrought according to God.

We see then, how vaine that confidence is, that most men haue in their estate toward God, they glory in some good things that are in them, in a kind of deuotion toward God; and care of an honest life toward men, and yet none of all this hath beene wrought by the Word, or proceeds from any conscience or obedience vnto it. They thinke they haue faith, repentance, and other sauing graces, but they cannot approue them by this Touch-stone of Gods Word.

The third Vse of this Doctrine is for such as though they heare, and read Use 3. the Word, can finde in it no such light, power, or comfort as we haue heard of. 1. Either thou hast not sought it aright, not with earnestnesse, or not with a good heart. 2. If thou hast, and doe not at first finde it, yet shalt thou hereafter, if thou seeke it here with an honest heart, Iohn 13. 7. What I doe thou knowest not now, but thou shalt know hereafter. And 12. 16. These things vnderstood not his Disciples at the first; but when Iesus was glorified, then remembred they that those things were written of him: and that they had done these things vnto him. 3. If the Word cannot saue, inlighten, conuert, and comfort thee, nothing shall be able to doe it: Iohn 8. 47. You therefore heare not (that is not with vnderstanding, and loue, with faith, and feeling, with profit, and fruit) because you are not of God.

Lecture the eight and thirtieth, Ianuary 9. 1609.

IT remaineth now, that we come to the second point that I told you was to be obserued in these words, namely: how this saluation is said to bee of the Iewes. Now when our Sauiour saith here saluation is of the Iewes, his meaning is: that the Word of God, the meanes of mans saluation was to be receiued from the Iewes. So that the Doctrine we are hence to learne, is this: That

All the nations of the world haue euer receiued the Word, and true Religion of God from the Iewes. Doct. 7.

In this respect, the Catholique Church, and whole company of Gods Elect are called the house of Iacob; and the inhabitants of Ierusalem, Zach. 12. 10. The celestiall Ierusalem, Heb. 12. 22. The Israel of God, Gal. 6. 16. The Common-wealth of Israel, Ephes. 2. 12. And Ierusalem is called the mother of vs all, Gal. 4. 26.

This honour and prerogatiue that God vouchsafed to the Iewes, will the better appeare if wee consider it in these three degrees. 1. In the state that the Church was in before Christs comming. 2. In the state that [Page] the Church was in after Christs comming. 3. In the state that the Church shall bee in before the end of the world, and second comming of Christ.

1. Before Christs comming in the flesh, the Iewes were the onely Church: and all that professed the true Religion of God, receiued it from them, and ioyned themselues vnto them. In this respect, God calls Israel his first borne, Exod. 4. 22. To them pertained the giuing of the law, and the seruice of God, Rom. 9. 4. All the Scripture of the Old Testament was written in their language, and committed to them, Rom. 3. 2. In which respect our Sauiour also calls all the Scriptures of the Old Testament (not the ceremoniall and iudiciall lawes onely) their Law, Iohn 10. 34. and 15. 25. (both which places are cited out of the Psalmes) at that time none could worship God aright; vnlesse he ioyned himselfe to the Iewes, and became a member of that Church. So the Holy Ghost when hee would declare that many of the Persians when they saw the successe God gaue his people against Haman, were conuerted and imbraced the true Religion: he saith, Ester 8. 17. Many of the people of the land became Iewes.

2. After Christs comming in the flesh. 1. The Gospell was first sent to them: therefore are they called the children of the Kingdome, Matth. 8. 12. Iohn Baptist was sent onely to them, Luke 1. 16. Our Sauiour himselfe was sent to them, and exercised his Ministry onely amongst them: and therefore is called a Minister of the circumcision, Rom. 15. 8. And hee saith, Matth. 15. 24. Hee was not sent to any, but to the lost sheepe of the house of Israel. The Apostles before Christs Ascension were forbidden to preach to any but to them, Matth. 10. 5. And after Christs Ascension were charged to preach first to them, Luke 24. 47. beginning at Ierusalem. All the Apostles did exercise their Ministry at Ierusalem, Rom. 15. 19. And made their abode there more then in any other place, Acts 8. 1. 14. And it is expresly said, Acts 11. 19. That they which were scattered abroad vpon the persecution, which rose about Stephen, trauelled as farre as Phenice and Cyprus, and Antioch, preaching the Word to none but vnto the Iewes onely. Yea Paul and Barnabas, though they went vnto the Heathen, Gal. 2. 9. yet in euery place where they came, they first offered their Ministry, and preached vnto them, Acts 13. 5. and 14. 1. and 17. 1, 2, 17. and 18. 4. And if they had not reiected it, it had neuer beene preached to the Gentiles, Acts 13. 46. It was necessary that the Word of God should first haue beene spoken to you, but seeing yee put it from you: loe we turne to the Gentiles, Rom. 11. 11. Through their fall, saluation commeth to the Gentiles: and verse 28. Concerning the Gospell they are enemies for your sake. The poore, the maimed, the halt and the blinde, had neuer beene admitted to the feast: if the guests that were first bidden, and for whom the feast was prepared, had not refused to come, Luke 14. 21. 2. As the Gospell was first offered to them: so (though many of them reiected it) yet they were the first that imbraced it. The first Church that euer receiued the Gospel, the Doctrine, the Sacraments, the discipline of the New Testament, was the Church of the Iewes, it is the power of God vnto saluation to euery one that beleeueth, to the Iew first, Rom. 1. 16. yea you shall not finde any one place, where the Apostles preached with so great successe, and increase of the Church as they did at Ierusalem, and among the Iewes, Acts 2. 41. 44. 3. All the Churches of the Gentiles conformed themselues vnto the Church of the Iewes; and esteemed the Church at Ierusalem as the mother Church, and gaue speciall honour and respect vnto it. To the Church at Ierusalem, as to the mother Church and chiefe Church in all the world, other Churches were wont to [Page] resort for their direction, and for the deciding of such controuersies as did arise amongst them, Acts 15. 2. So when Agabus had signified to the Church at Antioch, what a dearth would come vpon the whole world, Acts 11. 28. The Disciples determined to send reliefe to the brethren in Iudea, verse 29. Why to them rather then to any other? Surely, because of the chiefe respect they knew was due to that Church aboue all others. See the like care in the brethren of Macedonia, and Achaia, Rom. 15. 26. And marke the reason that is giuen, verse 27. Their debters they are. Why so? because they receiued the Word, and worship of God from them. 4. Yea all the Churches of the Gentiles receiued the Gospell from the Church of Ierusalem, and were deriued from that Church. For euen as the Lord had foretold by his Prophets, Psal. 110. 2. The Lord shall send the rod of thy power out of Zion. And Esay 2. 3. The Law shall goe from Zion, and the word of the Lord from Ierusalem: so was it fulfilled. For as the Apostles that conuerted the Gentiles were all Iewes: so in Ierusalem they receiued the gift of the Holy Ghost, whereby they were fitted to instruct the Gentiles, Acts 1. 4. And it is expresly noted, that from Ierusalem they all went that first carried the light of the Gospell to the Gentiles, Acts 8. 4, 5. and 11. 19, 20. 5. All the Gentiles that beleeued, ioyned themselues to the Church of the Iewes, and became members of it. Thus it was prophesied that they should doe by Noah, Iapheth should dwell in the tents of Sem, Gen 9. 27. And by Ezekiel, Ezek. 16. 61. Thou shalt receiue thy sisters (Sodome and Samaria vnder which two are comprehended all the Gentiles) thine elder and thy younger; and I will giue them to thee for daughters. And by Zacharia, Ten men shall take hold out of all languagues of the nations, euen shall take hold of the skirt of him that is a Iew, saying, Wee will goe with you; for we haue heard that God is with you, Zach. 8. 23. This Paul saith was fulfilled, Rom. 11. 17. Thou being a wild Oliue, art grafted in amongst them, and verse 24. Thou art contrary to nature grafted into a good Oliue tree.

3. Before the second comming of Christ, the Iewes shall be conuerted, and become a most famous Church againe: and they shall bee the meanes of the saluation of all the Elect, that shall remaine to be conuerted among the Gentiles. This Doctrine the Apostle plainely teacheth, Rom. 11. 25, 26. I would not brethren, that ye should bee ignorant of this mystery, that blindnesse in part is happened to Israel, vntill the fulnesse of the Gentiles bee come in, and so all Israel shall be saued, &c. 1. Obstinacy is in part come vpon Israel (not a totall nor finall obstinacy.) 2. Till the fullnesse of the Gentiles be come in. 3. And so all Israel shall be saued. 4. He calls this a mystery; because no man can conceiue how it should be. 5. He would not haue the Gentiles ignorant of it.

And when once they shall thus haue receiued the Gospell againe, then shall saluation againe be deriued from them vnto the Gentiles: they shall be a meanes of the conuerting such of the Gentiles as shall remaine to be conuerted; and such as were before conuerted, they shall draw to greater purity and zeale then euer they had before. This the Apostle teacheth, if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles: how much more their fulnesse? If the casting away of them, bee the reconciling of the world: what shall the reconciling of them bee, but life from the dead? Rom. 11. 12, 15. This is that which is foretold; Esay 60. 3. The Gentiles shall walke in thy light: and Kings at the brightnesse of thy rising vp, and verse 5. The forces of the Gentiles shall come vnto thee. And the Apostle Iohn speaking of this new Ierusalem, saith, Apoc. 21. 24. The people that are saued shall walke in the light of it, and the Kings of the earth shall bring their glory and honour vnto it.

[Page] You see then this Doctrine confirmed vnto you, that in all these three seuerall ages (as it were) and conditions of the Church, saluation hath heretofore, and shall hereafter euer come from the Iewes: and from them it hath beene, and shall be deriued vnto the Gentiles.

Now the reason why God vouchsafeth this honour to that Nation, is to be considered: and surely (if we consider well of the matter) wee may wonder at it.

For 1. Neuer was there any Nation vpon earth more vnworthy of this honour then the Iewes, neuer any that did more prouoke God, specially since the comming of Christ in the flesh, They both killed the Lord Iesus, and their owne Prophets, and haue persecuted vs; and they please not God, and are contrary to all men; Forbidding vs to speake to the Gentiles, that they might bee saued, to fill vp their sinnes alway: for the wrath is come vpon them to the vttermost, 1. Thess. 2. 15, 16. 2. Neuer was there any Nation so vnlikely to receiue the Gospell as they, Rom. 11. 8. God hath giuen them the spirit of slumber, &c. vnto this day. No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe; daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes. For what people euer did beare so euident markes of Gods wrath and indignation as they haue done? What people was euer so like to be a people that God hath hated and accursed, and reiected as they? Which makes the Apostle to say, 1. Thess 2. 16. Wrath is come vpon them to the vttermost. These things considered, we may wonder, that the Lord should euer vouchsafe them that honour, as to make them his stewards, to put them in trust with the keeping of all his treasure, and with the dispensing of it to his whole family; but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people. No maruell though the Apostle calls this a mysterie, Rom. 11. 25. Well; hath the Lord reuealed to vs any reason of this, why he should thus farre forth honour this nation? yes surely.

1. They haue thus reiected the Gospell, not of meere malice, but ignorantly Reason. out of a blinde zeale, And now brethren, I wo [...]e that through ignorance ye did it as did also your fathers, Acts 3. 17. In persecuting the faithfull they thought they did God seruice, Iohn 16. 2. They had in them the zeale of God euen then, Rom. 10. 2.

2. The purity and life of Religion which they shall discerne in the Gentiles, shall be a meanes to draw them; as the Idolatry, and other sinnes of Christians hath beene the meanes to harden them thus long, Saluation is come vnto the Gentiles; for to prouoke them to iealousie; that through your mercy, they also may obtaine mercy, Rom. 11. 11. 31.

But thirdly, the chiefe Reason is that ancient and vnchangeable loue, which God did beare to their fathers Abraham, Isaac, and Iacob: and the Couenant he had made with them: With Abraham the Lord had made this euerlasting Couenant, Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed. This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation, I will remember my Couenant with Iacob, and also my Couenant with Isaac, and also my Couenant with Abraham will I remember, and will remember the land, Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth, and I will establish vnto thee an euer lasting Couenant. And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles, Rom. 3. 3. What if some of them did not beleeue? shall their vnbeliefe make the faith of God without effect? And why (notwithstanding the fearefull Apostacie wherein now they lye) God will shew mercy to them [Page] againe, and make them his people, Rom. 11. 16. If the first fruits be holy, so is the whole lumpe: if the roote be holy, so are the branches.

The Vse of this Doctrine is. 1. To conuince the Religion of the Papists. Who though they do apishly and superstitiously imitate the Iewes in those Use 1. things, which God hath forbidden them to imitate them in (for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes: and it is euident that God hath long since abrogated that ceremoniall worship, Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine, nor yet at Ierusalem, worship the Father. But the true worshippers shall worship the Father in spirit and in truth: yea he hath condemned the vse of it. Behold I Paul say vnto you, that if ye be circumcised, Christ shall profit you nothing, Gal. 5. 2.) yet do they deny that honour to the Church of the Iewes, which our Sauiour here hath giuen vnto it.

For 1. They receiue sundry bookes for the Old Testament, which the Church of the Iewes neuer acknowledged. Whereas all the Scripture of the Old Testament is called their Law: all the Oracles of the euer-liuing and iust God, in the Old Testament were committed to them, and they faithfully kept them to Christs time (or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions) yea to this very day they do keepe them truely and faithfully, insomuch as (though their Rabines haue giuen very many false and blasphemous interpretations and glosses) yet they cannot be charged in any of their writings to haue corrupted the Text, by adding one word or letter vnto it, or by taking or diminishing one word or letter from it.

2. They hold Rome to be the mother Church vnto all the world, to which all other Churches are to conforme themselues, and from which they are to receiue direction: whereas we haue heard that honour belongeth onely to the Church of Ierusalem.

3. They haue very many things in their Religion which they hold for matters of saluation (their whole Hierarchy, and many Doctrines also that they teach) which neuer came from the Church of the Iewes. Whereas it is very euident and certaine, that though they can pretend neuer so great antiquity for any thing they hold, if they cannot proue it was taught and receiued in the Church of the Iewes, it cannot be of God.

To teach vs how to stand affected to the people, and Nation of the Iewes,

1. We should obserue and wonder at the fearefull iudgement of God vpon Vse 2. that Nation not onely in that slauery, bondage, and contempt they haue liued in for these sixteene hundreth yeeres, but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them. For if God haue thus dealt with that people for their sinne, and contempt of his Gospell, which of all people in the world he loued best, and had most obliged himselfe vnto: how can we hope to escape if we sin as they haue done? This vse the Apostle makes, Rom. 11. 21. if God spared not the naturall branches, take heed least he also spare not thee.

2. We should obserue and wonder at the truth and mercy of God, who for his promise sake hath so strangely preserued that Nation and people all this while: insomuch as they remaine at this day an exceeding great people.

3. We may not hate their name and Nation, but loue them, and pray for them, and vse all meanes to further their conuersion. Sundry forcible Reasons there be to mooue vs vnto this.

1. The affection that Gods good and godly seruants, yea Christ himselfe did beare vnto this people: not withstanding their sin and obstinacy. See Pauls affection to them, his hearts desire and prayer to God for Israel was, that they might be saued. Rom. 10. 1. and 9. 2, 3. he had great heauinesse and continuall sorrow [Page] in his heart, and could haue wisht that himselfe bad beene accursed from Christ, for restoring of them into Gods fauour. See what affection Christ did beare vnto them, Luke 19. 41, 42. he wept and expressed exceeding compassion towards Ierusalem.

2. For their Ancestours sakes, the most honourable Nation vnder heauen they haue beene, Christ himselfe was a Iew. No nation is able to deriue their pedigree, nor bring so Authenticall Records for it as they. See how Paul (euen before the Corinthians that were Gentiles) glorieth in this, 2. Cor. 11. 22. Are they Hebrewes? so am I: are they Israelites? so am I: are they the seede of Abraham? so am I: This reason the Apostle giues for the affection he bare to them, Rom. 9. 5. For if such respect was had to Iezabel, because she was a Kings daughter, though otherwise she had beene a wicked woman, 2. King. 9. verse 34. How much more respect deserueth this Nation euen for this?

3. The promise we haue heard God hath made vnto that Nation, that he will call them, and make them his people againe, should prouoke vs to pray for them, See the force of this reason, 2, Sam. 7. 27. For thou, O Lord of hostes, God of Israel, hast reuealed to thy seruant, saying, I will build thee an house: therefore hath thy seruant found in his heart to pray this prayer vnto thee.

4. The glory that shall redound to God by their conuersion: For then shall he be more purely worshipped then he is hitherto by all his Elect throughout the world.

5. The good that we our selues haue receiued from them. For they before the time of our calling prayed for vs, and earnestly desired our conuersion, as appeares, We haue a little sister, and she hath no breasts: what shall we do for our sister, in the day when she shall be spoken for? Cant. 8. 8. and by sundry Psalmes, Psal. 87. And from them we receiued the Gospell, and worship of God: in which respect also we may be called their debters, as Rom. 15. 27.

To comfort such as haue at any time had good euidence of Gods loue to them in Christ. For such may by this example be assured, that though they Use 3. haue iustly deserued he should cast them off: and though (through the tokens of Gods anger that are vpon them, either inwardly or outwardly, their owne reason and sense may perswade them he hath cast them off indeed; yet) whom he hath once loued in Christ, and receiued into his couenant, and called effectually to be his people, and giuen his Spirit vnto; them he will loue to the end, and can neuer cast them off, Ier. 31. 3. I haue loued thee with an euerlasting loue: therefore with louing kindnesse haue I drawne thee. And Iohn 13. 1. whom Christ loueth, he loueth to the end. And Rom. 11. 29. the gifts and calling of God are without repentance. Let vs therefore giue all diligence to make our calling and election sure: and seeke good euidence to our selues that God loueth vs in Christ, 2. Pet. 1. 10. There is no certainety in the loue of any mortall creature, which yet thou so much dotest vpon, but the loue of God is certaine and vnchangeable.

For the comfort of Christian parents. Many are the priuiledges which the Vse 4. Lord hath vouchsafed vnto our children; but this is the chiefe, that if we know our selues to be the children of God, we may be assured that some of our posterity shall be so likewise.

So that this may quiet and secure our hearts (though we haue many children, and little to leaue them) not only in the whole course of our liues, but euen in the houre of death. If 1. Wee haue good assurance that ourselues are within Gods Couenant. 2. That we haue done our endeauour to bring vp our children in Gods feare, and to make them his children.

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THE NINE AND THIRTIETH LECTVRE, ON IANVARY, XXIII. MDCIX.

IOH. IIII. XXIII, XXIIII.

But the houre commeth, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

God is a Spirit, and they that worship him, must worship him in spirit, and in truth.

WE haue already heard, that the answer our Sauiour maketh to the question which the woman of Samaria mooued vnto him, consisteth of two parts. 1. A commendation of that outward worship the Iewes vsed in comparison of that of the Samaritans. 2. A discommendation of that outward worship of God which the Iewes vsed in comparison of that which God would shortly establish in his Church. The former part of this answer is set downe in the 22. verse, which we finished the last day. The latter part of his answer is contained in these words which I haue now read vnto you. The summe and effect of this part of his answer is this.

That though the worship which the Iewes then did to God, were farre better then that of the Samaritans; yet this ceremoniall worship which the Iewes vsed (though it were commanded of God himselfe) was not so much to be esteemed as she conceiued, but should shortly be abolished, and in stead thereof another forme of Gods worship should be established, which should not consist in ceremonies and shadowes which suited best mans carnall and corrupt nature: but should be spirituall as best agreeing to the nature of God, and haue in it the truth and substance of all that which was figured and shadowed in those ceremonies.

The parts of this Text are two. 1. A proposition or Doctrine concerning the true worship that Christians are to giue vnto God. Now, the true worshippers shall worship the father in spirit, and in truth; which is repeated [Page] with some increase, they that worship him, must worship him in spirit and in truth.

2. The Reasons of this doctrine and Proposition, and they are two. 1. Because the Father euen seeketh or desireth to haue such worshippers. 2. Because God is a Spirit; and must therefore haue such worship and seruice done vnto him, as is suitable to his nature.

The Proposition or Doctrine is inlarged, or set forth by two circumstances. 1. The Person to whom this spirituall worship is to be giuen: the Father. 2. The time when this spirituall worship shall be giuen vnto him: the houre commeth, and now is.

First then it is here to bee obserued: that our Sauiour speaking of the worship that Christians should giue vnto God (which should be farre better then that which the Iewes then vsed) calls God to whom this worship was to be done: the Father, and that so oft, euen three seuerall times, once verse 21. and twise in this verse: What should bee the reason of this? Surely our Sauiour doth hereby intimate one chiefe cause why the Christians vnder the Gospell should doe God better seruice then the Iewes had done vnder the Law, because they shall conceiue of God as of their Father. True it is, the Lord was a Father to his people vnder the Law, and so they conceiued of him: but the Lord hath reuealed his fatherly affection, and loue in Christ more fully and cleerely to vs, then hee had done to his Church vnder the Law, Gal. 4. 3. 4, 5. We, when we were children, were in bondage vnder the elements of the world; But when the fulnesse of the time was come, God sent forth his Sonne made of a woman made vnder the Law, To redeeme them that were vnder the Law, that wee might receiue the adoption of sonnes.

From hence then we haue this Doctrine to learne: That

No man can worship God aright till he know God to be his Father: Doct. 1. the better a man is perswaded and assured of Gods fatherly loue to him in Christ, the better seruice he shall doe vnto him. Therefore our Sauiour teaching vs to pray, bids vs say, Our Father, Matth. 6. 9. As if he should say, presume not to aske any petition of God, till thou canst so conceiue, and be perswaded of him. And the Apostle tells vs it is the spirit of adoption that makes vs able to pray: and makes this the voice of the spirit of prayer, it cryes, Abba, O Father, Rom. 8. 15. Yea he makes it an impossible thing for any man to pray aright without this assurance, Rom. 10. 14 How shall they call on him in whom they haue not beleeued.

The reason of it is first, because till we know God is our Father, and Ioueth vs Reas. 1. in Christ, we cannot be assured that he will accept vs. When we know, he is our Father in Christ, it makes vs goe to him with boldnesse and confidence, in Christ we haue boldnesse and accesse with confidence through faith in him, Eph. 3. 12. I will arise and go to my father (saith the Prodigall, Luke 15. 18.) and will say vnto him, father I haue sinned against heauen and before thee: Though he had sinned so outragiously, yet the consideration of this that it was his father he was to go vnto, gaue him boldnesse. It giues vs assurance, that not withstanding our infirmities he will accept vs, I will spare him (and deale gently and indulgently with him saith the Lord, Mal. 3. 17.) as a man spareth his son that serueth him. When the Prodigall was yet a great way off, his father saw him, and had compassion, and ran, and fell on his necke, and kissed him, Luke 15. 20. And nothing graceth our prayers more with God then this confidence and boldnes, Let vs come boldly to the throne of grace, that we may obtaine mercy, and finde grace to helpe in time of need, saith the Apostle, Heb. 4. 16. But without this faith and perswasion that God is our Father, we can haue no assurance that any thing we doe in his seruice pleaseth him, without faith it is impossible to [Page] please God, Heb. 11. 6. And the best thing we doe in his seruice without this assurance that we please him in so doing is sinne, Rom. 14. 23. Whatsoeuer is not of faith is sinne.

Secondly, because till a man be per [...]waded of Gods loue and fatherly affection towards him in Christ, he can neuer serue him of loue, nor with a Reas. 2. good heart, but vpon some by-respects, vpon a seruile feare, or hope of merit, Heb. 10. 22. We can neuer draw neere to God with a true heart, till we haue assurance of faith, and our hearts sprinkled from an euill conscience. No man can truely loue God till he be perswaded by the spirit, of Gods loue to him, Wee loue God, because he loued vs first, 1. Iohn 4. 19. true loue comes from a pure heart, and a good conscience, and faith vnfained, 1. Tim. 1. 5. And whatsoeuer seruice we doe to God, vnlesse it proceed out of a good heart, and from loue to God, it cannot please him, though a man should giue his body to be burned in Martyrdome, yet if that proceed not from his loue to God, it would profit him nothing, 1. Corinthians 13. 3. For what man would accept of any seruice from him that hee knowes loues him not.

The Vse of the Doctrine is to exhort vs to get good assurance to our hearts that God is our Father, that he beares a fatherly affection Vse. to vs: aboue all sinnes striue against infidelity, Examine your selues whither yee bee in the faith, prooue your selues, 2. Cor. 13. 5. Many want this assurance, and seeke it not; many seeme to haue it, and haue it not. I will giue you foure notes to trie it by.

1. God is a Father to no man, but in and through Christ, Iohn 1. 12. So many as receiued him, to them gaue hee power to become the sonnes of God, euen to them that beleeue in his name, Galathians 4. 5. Hee hath redeemed vs that were vnder the Law, that wee might receiue the adoption of sonnes: so that vnlesse a man ground his assurance and confidence, that God is his Father, onely vpon Christ: if hee ground it vpon this that God hath made him, and preserued him, &c. his assurance is in vaine.

2. He that is perswaded indeed, that God is his Father, will [...]adly and boldly resort to him in prayer, Because yee are sonnes, God hath sent forth the spirit of his Sonne into your hearts, crying Abba Father, Gal. 4. 6. They that seldome pray, or pray with no willingnesse and cheerefulnesse, or pray with no confidence, doubtlesse are not perswaded that God is their father.

3. He that is perswaded that God is his Father, will not murmure against, nor be put out of heart by any of Gods corrections, but be perswaded of his loue euen in affliction, according to that of the Apostle, Heb. 12. 7. 9. If yee endure chastening, God dealeth with you as with sonnes: for what sonne is hee whom the father chasteneth not? And Rom. 15. 3. Being iustified by faith wee glory euen in tribulation. They that in the time of their peace and prosperity onely are confident in Gods loue, but haue no heart, no comfort in affliction, are not indeed perswaded that God is their, Father.

4. He that is indeed perswaded that the Lord beareth the affection of a Father vnto him, will beare the affection of a childe vnto God; will loue him, and be carefull to please him, fearefull to offend him, Mal. 1. 6. If I bee your Father where is mine honour? Heb. 10. 22. No drawing neere to God in assurance of faith, till wee be sprinkled in our hearts from an euill conscience, and washed in our bodies also. They that haue no care to please God, nor feare to offend him, doubtlesse are not perswaded that God is their Father.

[Page] Now come we to the principall Doctrine which our Sauiour teacheth vs in this place, namely,

That the onely true worship of God, the onely worship that pleaseth Doct. 2. God (now especially vnder the Gospell) is that which is spirituall: the worship that is proper to the Gospell, the true Christian worship is spirituall: For so saith our Sauiour here, The houre commeth, and now it is, that the true worshippers shall worship the Father in spirit, and in truth: and againe, They that worship him, must worship him thus.

Now for the right vnderstanding of this Doctrine, sixe questions must be mooued and resolued.

1. What our Sauiour meaneth here, by worshipping God in spirit. Quest. 1.

The answer is: that to worship God in spirit, is to worship him Answ. without such ceremonies as were vnder the Law. This appeareth by this note of diuersity which our Saulour here vseth: (but) as if he should say: the worship the Iewes now vse (which chiefely consisteth in their sacrifices, oblations, purifications, and such like ceremonies) is good, because it is done vpon knowledge of Gods will reuealed in his Word: but now such as worship God aright, shall worship him in another manner, namely not in such ceremonies, but in spirit, and truth: So that to worship God in spirit, is opposed to the ceremoniall worship, because that was not a spirituall, but a carnall worship. See this in that opposition Paul makes: Gal. 3. 3. Are yee so foolish? hauing begun in the spirit, are yee now made perfect by the flesh? So the ceremoniall Law is called a carnall commandement, Heb. 7. 16. and all the ceremonies are called carnall rites, Heb. 9. 10. A strange terme to be giuen to the worship that God himselfe ordained. But the ceremonies are so called. Because 1. They were all outward, and bodily actions. Yea, if we looke ouer all the ceremoniall Law, we shall finde nothing inioyned, either to the Priests, or people, but externall and bodily things: the seruice of the spirit and conscience, is seldome or neuer mentioned, Heb. 9. 9, 10. The first Tabernacle was a figure for the time then present; in which were offered both gifts, and sacrifices, that could not make him that did the seruice perfect, as pertaining to the conscience, which stood onely in meates, and drinkes, and diuers washings, and carnall ordinances imposed on them, vntill the time of reformation. Whereas the seruice God requires vnder the Gospell, is in a manner wholly inward, and spirituall. For thus the Lord speaketh of the daies of the Gospell, wherein he will make a new Couenant with his people, Iere. 31. 34. They shall all know me from the least of them, to the greatest of them, saith the Lord. And verse [...]3. I will put my Law in their inward parts, and write it in their hearts. Now the Lord still calls for the seruice of the spirit, and heart at our hands. Our preaching pleaseth not God, vnlesse it be the action of our spirit, Paul serued God with his spirit in the Gospell of his Son, Rom. 1. 9. Our hearing pleaseth him not, vnlesse it be the action of our heart and spirit, the Holy Ghost opened the heart of Lydia to attend, Acts 16. 14. Our prayers please not God, vnlesse they be the seruice of the heart, and spirit, pray with all prayer and supplication in the spirit, Ephes. 6. 18. Our singing, making melody in your hearts to the Lord, Ephes. 5. 19. Our communicating in the Sacrament pleaseth not God, vnlesse it be the seruice of our spirit, no man receiueth worthily vnlesse he examine himselfe before, and be able to discerne the body of the Lord in that ordinance, 1. Corinthians 11. 29.

2. They are called carnall, because they were all transitorie: and to inindure [Page] but for a time. To this reason the Apostle hath respect, Heb. 7. 16. 18. When he calls the Law of the Leuiticall Priest-hood a carnall commandement, because it was to bee disanulled. Whereas our worship shall continue, and neuer be altered, and in this respect the Apostle preferres the state of the Church now, before that of the Old Testament, Heb. 1. 1, 2. that whereas the Lord deliuered his will to his Church not all at once, but at sandry times by the Prophets; he hath by his Sonne fully made his minde knowne vnto vs in these last daies, not at sundry times, but at once. And therefore also the Apostle Iude calls it the faith that was once (for all) deliuered vnto the Saints, Iude 3. In which respect the whole time since Christs Ascension, is called also the end of the world: 1. Cor. 10. 11. And the last times, 2. Tim. 3. 1. Acts 2. 17. 1. Pet. 1. 20. 1. Ioh. 2. 18.

3. Because the effect, and fruit of them reacheth no further then to the body, and outward man, they could not make holy concerning the conscience, him that did the seruice, Heb. 9. 9. and 10. 1. they could not make the commers thereunto perfect: but sanctified onely as touching the purifying of the flesh, Heb. 9. 13. Therefore they are called, Gal. 4. 9. Weake and beggarly elements. Whereas the seruice of God vnder the Gospell, worketh wholly (in a manner) vpon the conscience, and inward man, the Kingdome of God (the true Religion and the sincere profession of it) is not in word, but in power, 1. Cor. 4. 20. If the Word be preached, and heard, the Sacraments administred, and receiued, prayer vsed as they ought, they will worke vpon the conscience, not vpon the outward man onely. Therefore it is called 2. Cor. 3. 8. the ministration of the Spirit.

4. It is called a carnall worship, because it is very pleasing to the naturall, and carnall man: hee makes great conscience of it, and delights much in it. In which respect also the Apostle saith, Gal. 4. 3. it was a seruice fit for Gods people when they were children. Our Sauiour obserues the Pharisees to haue beene very precise in the obseruation of the ceremoniall Law, and to haue made much more conscience of it then of the morall, they paid tithe of mint, and annise, and commin, and omitted the weightier matters of the Law, Iudgement, Mercy, and Fidelity, Matth. 23. 23. And the Lord by his Prophet speaking of such, as for their wickednesse he calls Princes of Sodome, and people of Gomorrah, saith: they offered a multitude of Sacrifices, brought many oblations to God and much incense, obserued diligently the new Moones, and Sabbaths, and solemne dayes: Esay 1. 11. 13. Yea all heathen men, and pagans haue had their sacrifices and ceremonies: Balaam and Balak vsed them, Numb. 23. 1—4. Whereas the seruice that God requires of vs vnder the Gospell, is such as no naturall man can relish, or finde any sauour in. Nay, none but such as haue the spirit, can make any account of our worship, can heare, receiue, pray with conscience and delight, 1. Iohn 4. 6. Hee that is of God, heareth vs, hee that is not of God, heareth vs not. So 1. Cor. 2. 14. The naturall man receiueth not the things of the spirit of God, for they are foolishnesse vnto him, neither can hee know them, because they are spiritually discerned.

Thus wee see what our Sauiour here meaneth by worshipping God in spirit.

[Page]

Lecture the fortieth, Ianuary 30. 1609.

WHat meanes he by worshipping God in truth? Quest. 2. 2.

The answer is, to worship God in truth, is to worship him Answ. without such ceremonies, as were vnder the Law. This appeareth by that note of diuersity here vsed (but) which I obserued before. Truth then is not here opposed either vnto a false worship, or vnto hypocrisie, but vnto the ceremoniall worship. So that in both these words, one, and the selfe same thing is vnderstood by our Sauiour: and it is as if he should haue said, the true worshippers now shall worship God without ceremonies. Yet are neither of these words superfluous, but as spirit is opposed to the ceremoniall worship, as it was an externall, and carnall worship: so truth is opposed to it as it was full of shadowes, and figures. And thus is this word (truth) taken, Dan. 7. 16. I asked him the truth of (that is the meaning, and that that was signified by) all this, so he told me, and made mee the interpretation of the things. All the ceremonies were shadowes: Colos. 2. 7. The whole Tabernacle was a figure, Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come: and not the very liue picture of them.

Now our Sauiour saith, that the truth and substance of those things that were shadowed by the ceremoniall worship, shall be in our worship vnder the Gospell, We shall finde that the ceremonies were shadowes, and figures, not onely of Christ, and of those good things we receiue by him, but also of those graces, and good things as should be in the faithfull the members of Christ.

1. Circumcision was but a shadow. What was the truth, and substance of it? Surely the circumcising, and cutting off (by true mortification) the corruption of the heart: Rom. 2. 28. That is not circumcision which is outward: as if he should say, that was but a shadow: then verse 29. Circumcision is that of the heart in the spirit, and not in the letter. The Iew had but the shadow of circumcision, euery true worshipper now hath the truth, and substance of it.

2. The casting of leauen out of all their houses in the feast of the Passeouer: Exod. 12. 15. was but a shadow. What was the truth, and substance of it? That they that would serue God with comfort, and ioy, must purge out the old leauen of malitiousnesse, and wickednesse, and keepe this feast with the vnleauened bread of sincerity and truth, 1. Cor. 5. 7, 8. The Iew had but the shadow of the Passeouer, euery true worshipper now hath the substance of it.

3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God, Heb. 9. 22. Without shedding of bloud there was no remission. And the Law was, that whosoeuer brought one of these sacrifices to God, must (in presenting it to be offered by the Priest) put his hand vpon the head of it, and leane vpon it, or else it could not be accepted of the Lord for his attonement, Leuit. 1. 4. And that when it was slaine by the Priest, the blood of it must be sprinkled vpon the people, Exod. 248. Now this was but a figure and a shadow; what was the truth and substance of it? Surely, that no man euer shall haue Christs Sacrifice accepted of God for his attonement, vnlesse by a liuely faith he can apply Christ vnto himselfe, leaning and relying with confidence of heart vpon him; vnlesse he be able to say, this is my sacrifice, this is he that hath borne my sinnes and my punishment, as Gal. 2. 20. He hath loued me, and giuen himselfe for mee. And [Page] Esay 53. 4. Surely he hath borne our infirmities, and carried our sorrowes. The blood of Christ will doe a man no good, vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God, 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ: which is therefore called the blood of sprinkling, which speaketh better things then the blood of Abel, Heb. 12. 24.

4. They had also many Eucharisticall Sacrifices, Sacrifices of thankesgiuing, which were called Peace-offerings. When they would solemnely professe their thankefulnesse to God for any blessing receiued, they were wont to doe it by sacrifices and peace-offerings: yea as the cause of their thanksgiuing did exceed: so were they wont to exceede and abound in these Sacrifices. So it is said of the people of God after their returne to Ierusalem out of their captiuity, Neh. 12. 53. The same day they offered great Sacrifices, and reioyced, for God had giuen them great ioy. And of Salomon it it is said, that at the dedication of the Temple, he offered a sacrifice of two and twenty thousand bullocks: and an hundreth and twenty thousand sheepe, 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow. What was the truth and substance of it? Surely the spirituall sacrifices whereby Christians are to praise God, and shew themselues thankefull vnto him for his mercies, were figured and shadowed by those Sacrifices: as namely,

1. A contrite heart. When a man (out of the consideration of Gods mercy) can vnfainedly repent and lament, that he hath by his sinnes offended so good a Father, this is a true Sacrifice of thanksgiuing, Psal. 51. 17. the Sacrifices of God are a broken spirit.

2. Obedience. When a man can (in thankefulnesse to God for his mercies) sacrifice himselfe vnto God, resigne himselfe wholly vnto his obedience and seruice, this is a true sacrifice of thankesgiuing, Romanes 11. 1, 2. I beseech you by the mercies of God that you giue up your bodies a liuing sacrifice, holy, acceptable to God, which is your reasonable seruing of God; and fashion not your selues like vnto this world, but bee you changed by the renewing of your mind.

3. Prayer. When a man can finde, that the experience hee hath had of Gods goodnesse, stirreth him vp to goe oft to God in prayer, and so to depend vpon him for all good things: this is a true sacrifice of thankesgiuing, Heb. 13. 15. Let vs therefore by him offer the sacrifice of praise alwaies to God, that is the fruit of the lips which confesse his name. And Psal. 116. When Dauid had said, verse 12. What shall I render to the Lord for all his benefits towards me? He resolues himselfe, verse 13. I will take the cup of saluation, and call vpon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices: he sets downe, verse 14, 15. What are the true sacrifices of thankesgiuing which he delighted in. Offer vnto God praise, and pay thy vowes to the most high, and call vpon me in the day of trouble.

4. Good workes. When a man in thankefulnesse and loue to God (for all his mercies) doth deale iustly and mercifully with all men for the Lords sake: then offereth he to God a true sacrifice of thankesgiuing, Heb. 13. 16. To doe good, and to distribute forget not, for with such sacrifices God is well pleased. So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome, An odour that smelled sweet, a sacrifice 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 [Page] 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 Quest. 3. 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. Answ. 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 Quest. 4. 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 Answ. 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 [Page] 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 Quest. 5. 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 Answ. 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 serue him in my calling, I get my liuing by my earnest labour, I deale iustly with all men; and God is a Spirit, and will be worshipped in spirit; it is the seruice of the heart that he lookes for, hee cares not for these hypocriticall shewes; it is no matter though I serue him not outwardly so long as I haue a good heart.

And there be three Reasons, why men may not content themselues to serue God in spirit onely, but must doe him outward and bodily seruice also.

1. In respect of God: for hee hauing created, redeemed, and sanctified our bodies as well as our soules, is of right to haue homage and seruice done him by both, 1. Cor. 6. 19, 20. Yee are not your owne, for yee are bought with a price: therefore glorifie God in your body, and in your spirit, for they are Gods.

2. In respect of our selues, for the seruice we doe to God in our bodies, is a great and necessary helpe to our spirits, Rom. 10. 17. Faith commeth by hearing.

3. In respect of others: for our light should so shine before men, that they may see our good workes (see that we worship and serue God) and glorifie our Father which is in heauen, Matth. 5. 6.

[Page] Why then (may you say) how doth Gods seruice now differ from that Obiect. which was vnder the law: seeing the faithfull then serued him in spirit, and truth as well as we: and we serue God, with an outward ceremoniall worship as well as they?

I answer, the difference stands in these two points. 1. Though wee haue some outward worship, and significant ceremonies now, yet haue we Answ. nothing so much outward worship required of vs, as was of them; nor so many significant ceremonies as they had. Besides their Sabbaths and new Moones, they had many other festiuall dayes which they were bound to obserue; their Temple and euery thing in it, their sacrifices, their offerings, and purifications, their Priests, and euery thing that belonged to them, were significant ceremonies, we haue but a little outward worship in comparison required, and but two only significant ceremonies left vnto vs by Christ. 2. Euen that outward worship that wee haue is much more plaine and spirituall then theirs was, much more effectuall to worke vpon the vnderstanding and conscience then that was: our ceremonies doe much more cleerely set foorth and represent that which they signifie, then their ceremonies did.

Did not circumcision more cleerely represent the remission of our sinnes, and regeneration by the merits of Christs blood, then Baptisme? Did not the Obiect. slaying and eating of the Paschall Lambe more cleerely represent the Passion of Christ, and the nourishment our soules receiue by it, then the Lords Supper doth?

I answer no. For they represented Christ that was to come, and take our nature vpon him, and performe therein the worke of our redemption. Answ. Ours represent Christ that is come, and hath already taken our nature vpon him, and performed fully the worke of our redemption. And therefore theirs were both of them bloudy Sacraments, to shew and figure vnto Gods people, that blood was to be shed for the obtaining of these good things for them; ours are without blood, to shew to vs, that Christs blood is already shed for vs, and that there is no more blood to be shed for our sinnes. Therefore Christ instituting the Lords Supper, calls the wine his bloud that was already shed, Matth. 26. 28. So that as the faithfull that liued in Christs time, and saw all that performed which God had promised concerning him; were much more confirmed in their faith, and had much more comfort in the knowledge of Christ, then those had that liued before, and beleeued in him, your father Abraham reioyced to see my day, and he saw it (by faith) and was glad, Iohn 8. 58. I tell you that many Prophets and Kings haue desired to see those things which yee see, and haue not seene them, and to heare those things which yee heare, and haue not heard them, Luk. 10. 24. When Simeon (who had waited for the Consolation of Israel, that is, for Christs comming, Luke 2. 25.) had both seene Christ and taken him vp in his armes, he was so comforted, that he desired to liue no longer, but cryed, Lord now lettest thou thy seruant depart in peace, according to thy word, for mine eyes haue seene thy saluation, Luke 2. 28, 29, 30. So our Sacraments that represent Christ as one that is already come, and hath performed the worke of our redemption, must needs make much more for the confirmation of our faith, and comfort of our conscience, then theirs did.

The sixt question followeth. What was the cause of this alteration in the Quest. 6. worship of God, that the Lord (in whom there is no variablenesse nor shadow of change, Iam. 1. 17.) would be serued after one manner vnder the Law, and another vnder the Gospell? vnder the Law with many ceremonies, vnder the Gospell in a more spirituall manner.

I answer, that this grew not from any alteration in the Lord, but from Answ. [Page] the change that was in the state and condition of his Church.

In appointing that ceremonies and pompous worship vnder the law, the Lord respected not so much his owne disposition, as the weakenesse of that people, and condition of those times.

1. The Lord gaue them that kind of worship to restraine them from Idolatry, which otherwise hee saw they were strongly inclined vnto. Now that the Church is of greater strength, hee hath appointed another manner of worship more agreeable to his owne nature, and disposition.

2. That worship was fittest for the Church in her child-hood: the outward worship is easily performed, though it haue most straight conditions annexed to it, as we may see by that question and offer that hypocrites made, Micah 6. 6, 7. Shall I come before him with burnt offerings, with calues of a yeare old? Will the Lord be pleased with thousands of rammes, or with ten thousands of riuers of oyle? shall I giue my first-borne for my transgression, the fruit of my body for the sinne of my soule: but the inward and spirituall worship is not onely hard, but impossible to be performed without the grace of God.

And therefore it pleased God in tender regard to the weakenesse of his Church vnder the Law, to appoint vnto them more of that outward worship, and to accept of their spirituall seruice, though it were in small measure; but now to require a greater measure of spirituall worship, and enioyne little of the other. Of children we require a bodily seruice, in saying their prayers, and graces, and Catechisme: and though they haue little or no vnerstanding, and sense of that they say, yet we take it in good part.

3. Though God was able to haue established his spirituall worship before, and to haue giuen his spirit to his Church vnder the Law in as great measure as now, yet was it fit this honour should be reserued vnto the comming of Christ in the flesh: he being the Son of righteousnesse, it was fit that at his rising all those mists and shadowes should vanish away.

It was fit that God should honour and solemnize the marriage of his Sonne with his Church, and his triumph ouer Sathan, &c. by bestowing his gifts and graces more aboundantly vpon men, then hee had done before. To this the Apostle hath respect, when he saith, Ephesians 4. 8. When hee ascended vp on high, hee lead captiuity captiue, and gaue gifts to men.

Lecture the one and fortieth, February 13. 1609. IOHN IIII. XXIII.

WEe haue already heard, that these II. Verses consist of a Doctrine, and of two reasons that are vsed to confirme it. The Doctrine is this, that they onely worship God aright (specially now vnder the Gospell) as worship him not with a ceremonious worship, but in spirit and truth. The Doctrine we finished the last day, it remaineth now that we proceed to the Reasons that our Sauiour giueth here to proue that they that should now worship God with a ceremonious worship (as the Iewes had done hitherto) should not worship him aright, but they onely that worship him in spirit and in truth.

The 1. Reason is in these words, for the Father requireth euen such to worship him, or the Father euen seeketh and desireth such worshippers. The Reas. 1. force of this reason stands in three points.

[Page] 1. That worship onely is to be giuen to God (not which pleaseth and seemeth best to vs) but which himselfe requireth, and delighteth in. It is no better then Idolatry, and spirituall whoredome for vs to follow our owne heart and good meaning in this case, Num. 15. 39. Yea a man shall highly prouoke God if he doe him any seruice that he requireth not. Nadab and Abihu were destroyed with fire from heauen for offering incense with fire that he had not commanded them to vse, Leuit. 10. 3. yea the care of a Christian must be, not onely to doe God that seruice that he requires, but to doe it also in that manner, as he may please God in doing it, or else he doth but loose his labour. Dauid was exceeding carefull of this in all his prayers, Psal. 19. 14. Let the words of my mouth, and the meditation of my heart, bee acceptable in thy sight. And he professeth that if God when he prayed, did not answer him (that is, giue him some comfortable assurance that he accepted, and tooke his prayer in good part) it would be euen a death to him, Psal. 28. 1. Bee not deafe to me, least if thou answer me not, I bee like to them that goe downe to the pit. And this should bee euery Christians care, Heb. 12. 28. Let vs haue grace to serue him, so as wee may please him.

2. The Lord seekes, and desires to haue such to serue him, as worship him in spirit and in truth, he euen seekes such worshippers, yea he is greatly delighted with such a worship. A strange thing it is, that God should seeke or desire this at our hands that we should worship him: For he hath no need of our seruice, neither can he receiue any benefit at all by any worship we doe vnto him. If we pray constantly in secret, and constantly frequent the publike assemblies, the benefit is wholly our owne, Pro. 9. 12. If thou be wise, thou shalt bee wise for thy selfe: what shall the Lord gaine by it? Iob 37. 5. If thou be righteous, what giuest thou to him, or what receiueth he at thy hand? Nay, the best seruice we can doe, is so weakely and vnto wardly done, as it is a wonder that God abhorres it not, Esay 64. 6. All our righteousnesse is as filthy clouts. Insomuch as the best of Gods seruants seldome please themselues in any seruice they doe vnto him, but see cause of shame in the very best actions, and seruices they haue done vnto him. Nehe. 13. 2. Pardon me O my God according to thy great mercy. Why? what had he done that he craues pardon for? Surely, he had done an excellent peece of seruice vnto God; he had shewed a marueilous zeale for the sanctifying of the Sabbath; but he knew that good seruice of his was so imperfect, so full of staines that he had need of pardon. And yet such is the wonderfull goodnesse of God to them whom he loues in Christ, such is the delight that he takes in his owne graces, in the fruits of his owne spirit, that (as if hee should receiue some great benefit by it) he seekes to vs, and desires vs to serue him, Call vpon me in the day of trouble, Psal. 50. 15. seeke, aske, knocke, that is, pray earnestly and importunately, Matth. 7 7 pray without ceasing, 1. Thess. 5. 17. ye he professeth that he takes marueilous delight in our poore seruices we do vnto him. This is plainely prooued by that speech the Lord vseth to his Church, which is the company of all the faithfull, Cant. 2. 14. My doue that art in the holes of the rocke in the secret places of the staires, (that is, whose state is most stable and sure, and against whom the gates of hell shall neuer be able to preuaile) shew me thy sight (let me see thee often, come often vnto me) let me heare thy voice (pray often to me) And marke the reason why he sues thus to his Church: For thy voice is sweet, and thy sight comely (As if he should say, howsoeuer thou thinkest of thy selfe, whatsoeuer thou iudgest of thine owne prayers, I assure thee, that in my eare there is no musicke to that, in mine eye there is no person in the world so well fauoured as thou art.) That euen as the affection that is in vs that are parents, towards [Page] our little children when they begin to speake, makes vs delight to heare them prattle: (though to another that hath not that affection it be very troublesome) and though in anothers eye they seeme hard fauoured, yet this fatherly affection makes vs thinke them to be very pretty and well fauoured children: so is it with the Lord our God: the fatherly affection he beares to vs in Christ, makes him desirous to haue vs come oft to him, to pray and worship him oft, and to delight so much in our poore prayers, though in themselues they be not worthy to be delighted in: The Father seekes such worshippers, Apoc. 5 8. The hearts of all the faithfull are compared to golden Viols full of odors. What were those odors? The prayers of the Saints, of these true worshippers that worship in spirit and truth. Why are the prayers of the godly called odors? 1. In respect of the godly themselues, because for the most part they yeeld a sweet sauour, and vnspeakeable comfort vnto their owne hearts, Iohn 16. 24. Aske that your ioy may be full. But 2. Chiefly in respect of the Lord (for the faithfull themselues sometimes feele no sweetnesse in their prayers) but to the Lord their prayers are euen as the sweetest odors: euen such prayers as themselues feele small sweetnesse, or delight in, are most pleasant and delightsome to the Lord. Hezechia felt small sweetnesse in that prayer he made, when in his sicknesse he turned his face to the wall, and wept sore, when his heart was so oppressed with griefe that he could not speake, but in his prayer chattered like a swallow, and mourned like a doue, Esay 38. 14. But the Lord tooke great complacencie and delight in it, as may appeare by the reward he gaue him for it presently; for before the Prophet Esay (whose message from the Lord you know had beene the occasion of that good Kings heauinesse) was gone out into the middle of the Court, the Lord bad him turne againe with a quite contrary message, and tell Hezechia, that he had heard his prayer (euen that vncomfortable prayer) and seene his teares and healed him; so as within three daies he should be able to goe vp into the house of the Lord, yea that he would also adde vnto his daies 15. yeares, 2. King. 20. 4, 5. Dauid felt small sweetnesse in the prayer he made at that time, when he said in his hast, he was but a cast-away; but euen that prayer was a sweet odour vnto God, as appeares by the comfortable answer he receiued from God, euen at that time, Psal. 31. 2 [...]. Though I said in my hast I am cast out of thy sight, yet thou heardest the voice of my prayer when I cryed vnto thee.

Will God so farre foorth respect the prayers that his poore seruants make vnto him in spirit and in truth, euen when their hearts are so oppressed with griefe, that they cannot pray with any cheerefullnesse; yea then, when (in affliction of mind) they haue so farre forth yeelded to their infidelity, as that they doubt they are no better then Hypocrites, and Reprobates, that he desires euen then such prayers, he would haue them euen when they are in that case to pray to him, yea he delights and takes pleasure euen in such prayers. Then is this most true, which our Sauiour here teacheth vs, that the Father euen seekes and desires such worshippers as can worship him in spirit and in truth, though they doe it weakely and vnperfectly.

3. Yet will the force of this reason the better appeare if we consider the third point. Viz. How the Lord stands affected to that worship which hypocrites doe vnto him, that worship him onely in ceremony, not in spirit and in truth.

1. He regards not such seruice men doe to him, nor takes any pleasure in it, Esay [...]. What haue I to doe with the multitude of your sacrifices? (as if he should say) what care I for them? Gen. 4 5. Vnto Cain and to his offering the Lord had no respect. No not when they pray to him with most [Page] deuotion and earnestnesse, as in their extreame affliction, yet the Lord regards it not, no more then you regard the roaring of the Beare, or Bull when they are baited. This the Hypocrites complaine of, Wherefore haue we fasted and thou seest not? Wherefore haue wee afflicted our soule and thou takest no knowledge? Esay 58. 3. And thus the Lord threatneth, Pro. 1. 26, 27. 28. I also will laugh at your calamity, I will mocke when your feare commeth, when your feare commeth as desolation, and your destruction commeth as a whirle-wind, when distresse and anguish commeth vpon you; then shall they call vpon me, but I will not answer, they shall seeke me early but they shall not finde me. Though such a man doe the very same seruice vnto God, that the Lord hath in his Word commanded; though he say good prayers, heare the Word sincerely taught, receiue the Sacraments sincerely administred, he doth but loose his labour, he hath done a thankelesse office, because God desireth no such matter at their hands, Psal. 50. 16. Unto the wicked God saith, What cause hast thou to doe to declare my statutes, or that thou shouldest take my Couenant in thy mouth? As if he should say, What hast thou to doe to serue God. Therefore it is added in that place of Esay 1. 12. Who required this at your hands to tread in my Courts? As if he should say, fitter for you to be in your shops, or in the ale-house, or any where else then here, Psal. 118. 20. This is the gate of the Lord, the righteous shall enter into it. Many others come in, that are not righteous, nor haue so much as a desire to be godly, or purpose to leaue their sinnes, but hate them that are godly with all their hearts; but alas the Lord takes no pleasure to see such here, but askes them, who gaue them authority to come hither? It is not so dangerous a presumption (I assure you) for a Rogue that hath the plague running on him to presse into the Kings priuie Chamber, and there to offer to waite at his Table, as for the drunkard, and whoremonger, and swearer, and hater of godlinesse, to come into Gods House, or to take vpon him to doe God any seruice. Marke how the Lord casts this in the teeth of vngodly men, Ier. 7. 9, 10, 11. Will you steale and commit adultery, and sweare, and come and stand before mee in this house, whereupon my name is called, Is this house become a den of theeues (or a receptacle for whores and adulterers, for swearers and drunkards) behold euen I see it, saith the Lord.

2. He desires not their seruice, but reiects it, Esay 1. 11. I desire not the blood of bullocks, nor of lambs, nor of goates? No, Did not the Lord himselfe require and command these sacrifices? yes to his people the true worshippers he did; but not to the hypocrite and wicked man.

3. He abhorres the best seruice they can doe to him, and detests them, euen for praying to him, and taking vpon them to doe him seruice, Esay 1. 13. Incense is an abomination to mee I cannot suffer your new Moones, nor Sabbaths, my soule hateth your new Moones, they are a burden to mee, I am weary to beare them. It is a thing the Lord abhorres, and hates to see a wicked man vse prayer, frequent the Church-assemblies. A strange and fearefull, yet a most true saying, marke vpon what warrant I speake it, Pro. 21. 27. The sacrifice of the wicked is an abomination, how much more when hee brings it with a wicked heart? As if he should say, Though he doe not meane ill in it, but haue a good meaning in it to serue God, yet is it an abomination to the Lord.

If any shall say this is strange Doctrine, if we be neuer so bad, would Obiect. you not haue vs come to Church, would you not haue vs pray, and serue God? Many a bad man hath receiued much good by comming to Church.

I answer, 1. God indeed hath commanded all men to serue him, the Morall Law was giuen to Adam and all his posterity, wicked men shall Answ. [Page] be damned, because they haue not vsed to pray and heare his Word, yea, it shall be easier in the day of iudgement for that wicked man that hath vsed to serue God, then for him that is vtterly irreligious and profane. Therefore the Lord condemnes the very Atheist because he did not pray, Psal. 14. 4.

2. The wicked by the seruice he doth to God, doth oft obtaine freedome from temporall iudgements that otherwise would fall vpon him, and gets temporall rewards, 1. King. 21. 29. Ahab did so.

3. Many a wicked man by comming into Gods House, (yea euen when he hath come with a wicked intent) hath beene effectually called, as the vnbeleeuer that Paul speakes of, 1. Cor. 14. 25, 26. And those messengers that were sent to apprehend Christ, Iohn 7. 46. In which three respects, it may be thought good policy for the wicked man to pray, and heare, and serue God.

4. No sinne that any man hath liued in, in former time, can make his prayers or seruice euer a whit the lesse acceptable to God, if he doe now repent, the Publican vpon his vnfained humiliation and repentance went home iustified, Luke 18. 13, 14. So that this Doctrine tends not to the terror, and discomfite of any the most notorious sinner that is penitent; but to the impenitent sinner, to the man that continues in sinne, it is indeed a fearefull doctrine (and if it be not fearefull now being vttered by a weake man, yet it will certainely be fearefull to thee when the Lord shall charge it vpon thy conscience) God regards not any seruice thou doest to him, nay he would not haue thee to doe him any seruice, nay he abhorres whatsoeuer seruice comes from thee.

Lecture the two and fortieth, February 20. 1609.

ANd thus haue I finished the first Reason, that our Sauiour here bringeth for the confirmation of this Doctrine: his second Reason is this. God is a Spirit. Now in this second Reason we must consider, first the meaning of Reas. 2. the words, then the force they haue to conclude that for which Christ alledgeth them.

First then we must not take these words as a perfect definition of the nature of God. For that that is here spoken of God, agreeth also to the Angels, and to the soule of man The Angels are spirits, Psal. 104. 4. He maketh th [...] [...] his messengers, and Heb. [...]. 14. Are they not all ministring spirits. The soule of man also is a spirit, Eccles, 12. 7. The spirit shall returne to God who gaue it, A [...]s 7. 59. Lord Iesus receiue my spirit. But because of all the creatures God hath made, these doe most fully and liuely resemble the diuine nature, it hath pleased the Lord (hauing respect therein to the weakenesse and shallownesse of our capacity) to call himselfe a Spirit both here, and in other places of the holy Scripture, 2. Cor. 3. 17. The Lord is a Spirit, Heb. 9. 14 Christs God-head is called the eternall Spirit. 1. As they are immortall, so the Lord is immortall, yea he onely hath immortality (1. Tim. 6. 16.) of himselfe. 2. As they are wise and vnderstanding natures, so the Lord is of himselfe infinite in wisedome. In which respect he is called God onely wise, 1. Tim. 1. 17. 3. As they are simple, inuisible, incorporeall, not hauing [...] mixture, nor consisting of any corporall substance. And therefore [...] [...]oues himselfe after his Resurrection, not to be a spirit by this reason, [...] [...] Behold my hands and my feet, handle mee, and see, for a spirit [...] [...] [...]d bones as yee see me haue, so is the Lord: and in this [Page] respect principally is the Lord called a Spirit in this place, because he is not a visible, sensible, corporall, but a spirituall nature.

Now for the force that is in this reason to conclude that for which Christ bringeth it: the true worshippers must worship the Father in spirit and truth, not with a ceremoniall and outward worship, because God is a Spirit. The force (I say) of this reason is euident. His worship must be answerable to his owne nature. Such as himselfe is, such must the worshippers be that he delighteth in. According to the Prouerbe, like will haue like; like master, like man. Such as a mans owne disposition is, such he desireth they should be that serue him. Dauid had no better an argument to prooue that he did vnfainedly feare God then this, that all his delight was in godly men, Psal. 16. 3. Specially that his care was to seeke out such to serue him as feared God, Psal. 101. 1. Mine eyes shall bee to the faithfull in the land, that they may dwell with me, he that walketh in a perfect way, he shall serue mee. This reason the Lord oft vseth, Leuit. 19. 2. Yee shall bee holy, for I the Lord your God am holy. As if hee should say: because you are my seruants, my people, you must frame your selues to my disposition, and seeke to be like me. The Lord therefore being a Spirit himselfe, sets his eye vpon the spirit and heart of man, to see how he is serued there, 1. Samuel 16. 7. The Lord looketh not as a man looketh: for man looketh on the outward appearance, but the Lord looketh on the heart.

His delight is to haue seruice done to him with the spirit and heart, Behold thou desirest truth in the inward parts, saith Dauid, Psalme 51. 6. Let the adorning of a Christian saith the Apostle 1. Pet. 3. 4. bee the hidden man of the heart in that which is not corruptible, euen the ornament of a meeke and quiet spirit, which is in the sight of God of great price. So that he that thinketh a ceremoniall and bodily worship will content the Lord, doth iudge erroniously of his nature, and indeed maketh an Idol and a false God of him.

But it may bee obiected, that there seemeth to bee no consequence Obiect. in this Reason, the true worshippers must now after Christs Ascention worship God in a more spirituall manner, then they haue done vnder the Law, because God is a Spirit; for God was a Spirit then also, as well as now.

To this I answer, that it is true indeed, and therefore he alwaies required to be worshipped in spirit, for euen to them vnder Answ. the Law it was said, Deuteronomie 10. 16. Circumcise the fore-skin of your hearts, and Hosea 6. 6. I desired mercy and not sacrifice, and the knowledge of God more then burnt offerings. But as the Lord hath more cleerely reuealed himselfe now to bee a Spirit, to be of a spirituall nature, then he did vnder the Law, so hee requireth spirituall worship of his people now more, then he did vnder the Law. Then God reuealed himselfe to his people in many sensible apparitions, visions, and voices, hauing respect therein to the infirmity of his Church, while she was in her child-hood. We know the Lord appeared to Abraham in the body of a man, and talked familiarly with him, as one friend doth with another. Gen. 18. 28. And in a vision to Ezekiel he appeared in the similitude [Page] of a man sitting vpon a throne, Ezek. 1. 26. So with an audible and sensible voice, he deliuered the Law vnto his people, Deut. 5. 26. In a sensible and visible manner, he guided his people through the wildernesse in a pillar of cloud by day, and a pillar of fire by night, Exod. 13. 51. By a sensible and materiall fire that came downe from heauen, he witnessed oft-times his approbation of the sacrifices that his seruants offered vnto him, 1. Cor. 21. 26. In a sensible and visible manner, his glory filled both the Tabernacle and the Temple, 2. Chron. 7. 2.

Now since the daies of Christ, the Lord hath not beene wont to reueale himselfe to his Church in this corporall and sensible manner, but as he is a spirit, so in a spirituall manner only hath he reuealed himselfe to his Church. It is therefore spoken of, as a blessing peculiar to the dayes vnder the Gospel, that vpon all sorts of his people, he will powre his spirit in a far more plentifull manner, then euer he had done before, Ioel 2. 28, 29.

Hauing now finished the Doctrine that our Sauiour deliuereth in these two verses, and both the Reasons that he bringeth for the confirmation of it, it remaineth that we make our vse of it.

The first Vse of it is, to condemne the religion of the Papists. If we had no other reason against Popery; this were sufficient to prooue it a false worship, such as God alloweth not, because it doth euery way match, yea farre exceedeth the forme of worship that was vnder the Law, euen in that point, for which our Sauiour doth here condemne it. The vestments their Priests vse in Gods seruice, the Church-musicke and many other things are vsed in imitation of the Iewes. But 1. In obseruation of daies and times, in the number of their holy dayes: 2. In the multitude of their significant ceremonies: 3. In the pompe and worldly statelinesse of their Prelates and Clergie: 4. In their superstitious ringing, and set seruice, and other ceremonies about buriall: they doe farre exceed the Iewes.

If that forme of worship which God himselfe appointed vnder the Law, must needs be abrogated as Christ hath here taught vs, and no true worshipper might vse it any longer, because it stood so much in externall and carnall rites, in shadowes, and significant ceremonies, then certainely they that vse and delight in such a kind of worship that was but deuised by men must needs be deemed hypocrites and false worshippers of God. See the iudgement that our Sauiour giueth of these kind of ceremonies, and of them that are addicted to them. The Iewes in his time had a ceremony that they would not eate meate before they had washed oft, holding the tradition of the Elders, Marke 7. 3. This might as lawfully haue beene vsed, as any religious ceremony that was deuised by man: for it was not vsed in Gods seruice, and might haue seemed to be but a ciuill ceremony. Yet our Sauiour discerning that it was inioyned by the Elders, and was obserued by the Iewes as a significant ceremony, a Doctrine to the conscience, a meane to put it in mind of a spirituall duty, Marke 7. 7. A thing wherein they put holinesse, and which they accounted as a worthy seruice done vnto God, he would not vse it himselfe, Luke 11. 38. and taught his Disciples to refuse it, and defendeth them for so doing, Marke 7. 6. And this he did though he saw it would prouoke the Pharisees much, and be likely to draw him and his Disciples to trouble, Marke 7. 3. And three Reasons he giueth against them. 1. He maketh it a certaine note of an hypocrite (of a carnall man that hath no soundnesse of grace in him) to be addicted to these ceremonies, Marke 7. 6. In which respect also (among others) the ceremoniall Law is called a carnall commandement, Heb. 7. 16. and the rudiments of the world, Gal. 4. 3. 2. That it is a vaine worship, Marke 7. 7. there is no [Page] profit nor sound edification that can come to the conscience by it. The Apostle therefore calleth the ceremonies, impotent and beggerly rudiments, Gal. 4. 9. Obserue it well where they are vsed with most conscience and deuotion (as in Popery they are) they worke no knowledge or sanctification in men. 3. That where they are vsed, they will make the commandements of God of no authority, Matth. 15. 6. They will destroy the power of true piety and godlinesse, and euen eate out the heart of it. And that was the cause, why Sathan laboured not in any thing more busily in the Primitiue Church then to bring in againe the ceremoniall worship, after God had abrogated it, and the Apostle calleth them that were his instruments in this worke, dogges; that is, enemies to all piety, Phil. 3. 2.

The second Vse of the Doctrine doth more neerely concerne our selues: Use 2. for it teacheth vs to take heed of hypocrisie in the seruice of God. Striue to worship him in spirit and truth, Luke 12. 1. Take heed to your selues (saith our Sauiour) of the leauen of the Pharisees which is hypocrisie. The Lord doth exceedingly abhorre hypocrisie in his seruice. The more seruice thou doest to God, the more thou prouokest him if thou be an hypocrite, Iob 36. 13. The hypocrites in heart heape vp wrath. For the hypocrite is a false worshipper; he maketh an Idol of God; he thinketh he can deceiue God as he doth men.

Now there be three kinds and degrees of hypocrites that worship not God in spirit and truth, and are therefore called here by Christ, false worshippers of God.

1. They that doe any seruice to God with their bodies onely, without the vnderstanding and feeling, and deuotion of the heart, in euery seruice we doe to God he calleth still for the heart, My son giue me thy heart saith he, Pro. 23. 26. Paul had not pleased God in preaching, if he had not in preaching serued God in his spirit, Rom. 1. 9. Lydia had not pleased God in hearing the Word, if her heart had not beene opened, if she had not heard with feeling and affection of heart, Act. 16. 14. No man can please God in praying vnto him, vnlesse he pray with the feeling and affection of his spirit, Psal. 86. 4. Reioyce the soule of thy seruant, for vnto thee Lord do I life vp my soule; nor in singing of Psalmes, vnlesse he sing with grace in his heart vnto the Lord, Ephes. 5. 19. Our prayers are compared vnto odours, Reu. 5. 8. and vnto incense, Psal. 141. 2. and the feruency of our affection is as the fire without which these odours and incense can neuer send vp any sweet sauour vnto God. In which respect the Apostle biddeth vs be feruent in spirit as seruing the Lord, Rom. 12. 11. as if no seruice could be acceptable vnto God without feruency of spirit. Let euery one of vs therefore haue a principall care of that, both in our prayers, and in euery other part of the worship we doe vnto God.

Two good helpes are needfull to be vsed to this purpose: 1. Watchfulnes, Continue in prayer and watch in the same. Col. 4. 2. for vnlesse we haue an eye to, and watch our hearts well, they will be rouing. And as this is needfull in all our prayers, so especially in prescript and set formes of prayer, which we haue oft accustomed our selues vnto. 2. To set our selues as in Gods presence, and bring our hearts to a reuerent feare of Gods Maiesty before whom we appeare, Serue the Lord with feare, Psal. 2. 11. in thy feare will I worship toward thine holy temple. Psal. 5. 7.

The second sort of hypocrites that do not worship God in spirit and truth, 2. are they that vse Gods worship or any part of it, as a matter of ceremony and formality onely, and neuer seeke in it, the edification of the spirit and conscience. 1. That Preacher is but an hypocrite that seeketh not so to preach, as his preaching may haue power in the hearts of his hearers, I will know, not the speach of them that are puffed vp, but the power. For the kingdome of God is not [Page] in word but in power, 1. Cor. 4. 19, 20. And he maketh this a note of an able Minister of the Gospell, when he is the Minister of the spirit, 2. Cor. 3. 6. It is that, we should seeke to see Gods seale vpon our Ministry in the hearts of our hearers, The seale of mine Apostleship are yee in the Lord, yea he saith this was his maine answer and defence to them that examined him and questioned his Ministry, 1. Cor. 9. 2. 3. We had therefore need not onely to preach, but to teach such Doctrine as is profitable, and which particularly concerneth, and is of vse to those we teach, this was Pauls direction to Titus, to teach and stand vpon those things in his Ministry that were good and profitable vnto men, Tit. 3. 8. neither onely to teach, but to vse application also, Preach the Word,—reproue, or conuince, rebuke, exhort, 2. Tim. 4. 2. 2. Those Christians also are no better then hypocrites, who (so they haue a forme of Gods seruice) neuer care whether it edifie their conscience or no. Such are they as rest content with a dumbe Ministry, for what power feele they in it? Such also are they as heare good Preachers, and praise them, but neuer examine what profit they receiue in their conscience by them. When you praise a good Preacher (whose Ministry you frequent) with your tongue, your life, and vnreformed course doth disgrace him. Those hearers only praise their teachers indeed that haue profited in reformation of heart and life by their Ministry; in whose hearts the spirit of God hath written that of their Ministers commendation, as may be read of all men, 2. Cor. 3. 2.

3. The third sort of hypocrites that worship not God in spirit and truth, are they that will be deuout in the exercises of Religion, and zealous in profession, 3. Make a shew of godlinesse, but deny the power of it, 2. Tim. 3. 5. True Religion where it is receiued, will command the heart and the whole man. Let a man professe what he will, if his heart and life be not reformed, he is an hypocrite; and whatsoeuer worship he doth to God, is but a false worship, We know that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth, Iohn 9. 31. yea the very seruice he doth to God, doth but increase Gods wrath against him: either amend thy life, or giue ouer seruing of God.

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THE THREE AND FORTIETH LECTVRE, ON FEBRVARY XXVII. MDCIX.

IOH. IIII. XXV, XXVI.

The Woman saith vnto him, I know that Messiah commeth, which is called Christ, when hee is come, hee will tell vs all things.

Iesus saith vnto her, I that speake vnto thee, am he.

THese words containe the conclusion of that conference that was betweene our Sauiour, and the Woman of Samaria. In the interpretation of the words, for the helpe of your memory, these fiue questions are distinctly to be opened and resolued.

Whom meaneth shee here by Messias, seeing it is plaine, shee vseth this word as the proper name of some person. Quest. 1.

I answer, it is euident by the words following, that she meaneth the same Answ. person that is called Christ. For as our blessed Sauiour being promised to the Church from the beginning of the world, was described and made knowne to them both by his natures, specially his humane nature; I will put enmity betweene thy seed and her seed, it shall bruise thy head, Gen. 3. 15. And Gen. 22. 18. In thy seed shall all the nations of the earth be blessed, and by those offices he should exercise, and whereby he should procure the saluation of his people, viz. 1. His Propheticall office, I will raise them vp a Prophet, from among their brethren like vnto thee, Deut. 18. 18. His Priesthood, He shall be a Priest vpon his throne, Zach. 6. 13. His Kingly office, Reioyce greatly O daughter of Zion, shout, O daughter of Ierusalem, behold, thy King commeth vnto thee, Zach. 9. 9. and by the place where he should be borne, But thou Bethlehem Ephratah, though thou be little among the thousands of Iudah, yet out of thee shall hee come forth vnto me, that is to be ruler in Israel: whose goings forth haue beene from old, from euerlasting, Mic. 5. 2. So had he three proper names in the Old Testament, giuen him: 1. One in respect of his two natures hypostatically vnited in one person, Esay 7. 14. He shall call his name Immanuel. 2. Another in [Page] respect of the obscure place of his education, Zach. 6. 12. Behold the man, whose name is the Branch. 3. A third in respect of his office, Dan. 9. 25. Messiah the Prince. Now of all the names whereby our Sauiour was described in the Old Testament, this name was the most famous among the Iewes. When Herod gathered together all the chiefe Priests and the Scribes to resolue him in the question that the Wise men came to Ierusalem to mooue, he asked them where Messias should be borne, Matth. 2. 4. For though the Euangelist writing in Greeke, vse the word Christ in that place: yet it is certaine, that he in his language vsed the word Messiah. So Iohn 1. 41. We haue found the Messias, saith Andrew to his brother Simon. Now this Hebrew name Messiah, and the Greeke name Christ doe in our language signifie the annointed one; and we shall finde it was giuen to sundry others in the holy Scripture, for the Kings of Gods people were called the Lords annointed, 2. Sam. 19. 21. and so were the Priests, Leu. 10. 7. and so were the Prophets, Psal. 105. 15. Because euery one of these were by the ceremony of annointing (as by a Sacramentall signe) assured from the Lord, that he would inwardly annoint them, that is, endue them with such graces of his holy spirit, as whereby they might be enabled to discharge those offices that he called them vnto, yet was this name of Messiah, Christ, the annointed of the Lord, made a proper name onely vnto our blessed Sauiour.

1. Because all those Kings, Prophets, and Priests, that by Gods appointment were annointed among his people, were but types of this King, of this Prophet, of this Priest; and all the good that Gods people receiued by them, was but a figure and shadow of the infinite benefits Gods people should receiue by Christ.

2. Christ our Sauiour onely had all those offices, vnto which by Gods ordinance men were annointed. Melchisedech was both a King and a Priest, Gen. 14. 18. Dauid was both a King and a Prophet, 2. Sam. 23. 1, 2. Ezekiel was both a Prophet and a Priest, Ezekiel 1. 3. But neuer was there any whom God annointed to all these three offices, but onely our Sauiour.

3. Though there was neuer a one of those whom God had annointed to any of those offices, but they receiued from him the gifts of his spirit, whereby they were made fit to discharge those offices; Their annointing was not an empty and impotent ceremony, but together with the visible signe, they receiued also the inuisible grace that was signified by it. (Insomuch as wee read of Saul, that though he was but an hypocrite, and one also that had beene rudely and basely brought vp, yet so soone as he was annointed, God gaue him another heart, an heroicall spirit, the spirit of magnanimity, and the spirit of gouernement, 1. Sam. 10. 9.) yet our Sauiour receiued the spirit, whereby he was made fit to be a Prophet, Priest, and King, in a far more excellent manner then any of them, God hath annointed thee with the oyle of gladnesse aboue thy fellowes, Psal. 45. 7. Nay indeed God gaue him not the spirit by measure, Iohn 3. 34. For in him dwelleth all the fulnesse of the God-head bodily, Col. 2. 9. He could neuer haue discharged these offices: he could not haue beene our Prophet to teach vs the whole will of his Father; nor our High-Priest to offer such a Sacrifice, as might satisfie the iustice of God for our sins, and to make continuall intercession for vs; nor our King to vanquish Sathan with all other the enemies of our saluation, and to rule and gouerne vs by his spirit; vnlesse hee had had the spirit in another measure, then any of those annointed ones euer had; nay indeed vnlesse he had had it aboue measure, vnlesse the fulnesse of the God-head had dwelt in him: So yee see then for the answer vnto the first question, who is meant here by Messias, and why our Sauiour is so called.

[Page] The second thing to be inquired for the opening of the meaning of the words is this, seeing Messias and Christ are all one name, why vseth shee both these words?

I answer these words (which is called Christ) are not the words of the woman (who spake in the Syracke language) but of the Euangelist, who writing in Greeke, interpreteth the Hebrew name Messiah by the Greeke name Christ, as he doth likewise in reporting the word of Andrew, Iohn 1. 41. Wee haue found the Messias, which is, being interpreted, the Christ.

It may then thirdly be demanded why the Euangelist retaineth the Hebrew word Messiah, which was the word the woman vsed in her owne Quest. 3. language, and yet interpreteth it by a word of that language, wherein he wrote?

I answer: 1. Hee vseth the Hebrew name Messiah, because it was a Answ. name so famously knowne among the Iewes. And we shall finde that the Apostles in the New Testament, in reuerence of that ancient Church of the Iewes, and of that holy language, in which it pleased God first to pen his Word, haue retained in the New Testament (which they wrote in the Greeke tongue) sundry Hebrew words, as Amen, 1. Cor. 14. 16. Hosanna, Matth. 19. 9. Halleluiah, Reu. 19. 1. By which warrant also we vse now to giue to our children in Baptisme, Scripture names, though they be Hebrew names; because though euery parent vnderstand not the signification of them, yet we know, 1. That as the principall thing we are to respect in giuing of names is not the signification of the name it selfe, but the desire we haue our childe may imitate the worthy example of that person, whose name he beareth; so 2. We are sure that to those mens examples which God hath commended to vs in his Word, and to those names which the Holy Ghost hath sanctified with his owne penne, there is greater reuerence and respect due, then to other. 2. He vseth not the name Messiah without interpretation in a respect he had to the Gentiles, for whose vse specially he wrote his Gospell; that the Ministers of the Gospell may know, that as they may neuer in their Ministry vse for ostentation, to speake much in a strange language; so when they are constrained to vse a word or two in a strange language (as sometimes they may be) they be carefull to interpret it, and to speake nothing which the simplest of Gods people they speake vnto, may not vnderstand. This was a thing that Paul tooke great comfort in, that though he could speake languages more then all the flaunting and conceited Preachers among the Corinthians, yet he had rather in the Congregation speake fiue words, so as he might be vnderstood and instruct others, then ten thousand in a strange language, 1. Cor. 14. 18, 19.

The fourth question is, how falleth she into this speech of the Messiah? Quest. 4. Did she distast that answer our Sauiour made to her question, and the speech he had vsed in the condemnation of the Samaritans worship? was it her meaning to put him off, and to reply vpon Christ after this manner; well, sith thou giuest me no better an answer, let vs leaue this question to be decided by the Messias himselfe when he shall come; he will not be partiall either of our side or yours, but as an equall Iudge and vmpire betwixt vs, hee will indifferently end and compound all our controuersies.

I answer, that is not her meaning, but she approues of Christs speech, and Answ. that that he had said (touching the alteration should be made in the whole forme of Gods worship) putteth her in mind of the Messias comming; as if she should say, I know this indeed that thou sayst, there will be shortly a great alteration made in the Church, for the Messiah commeth (the word [Page] in the originall is the present tense, not future, as we translate it) he is euen comming, and when he commeth, he will tell vs all things, that is, all these things that we speake of, concerning the worship of God, he will teach vs farre other wise then we haue beene taught hitherto. And no maruell, though that speech of Christ touching so great a change that should be made in Gods worship shortly, did put her in minde of the Messiahs comming. For it was generally receiued, that he when he came would make a great alteration in the Church. That is the reason why when the Iewes heard of the new and strange Ministry that Iohn the Baptist did exercise, they sent Priests and Leuites from Ierusalem to him to know of him, whether he were the Messias, for that that was their question it appeareth, plainely by his answer, hee confessed and cryed not, but confessed, I am not the Christ, Iohn 1. 20. That was one reason why not Herod onely, but all Ierusalem with him were so troubled, when they heard that the Messias was borne, Matth. 2. 3.

The fift and last question is, how this woman being a Samaritan, should come to know; 1. That there should come a Messias; 2. That he was now Quest. 5. comming: 3. That when he came he should more fully and perfectly instruct the Church in all things that concerne Gods worship and their saluation, then euer they were instructed before?

I answer; 1. She might know it by hearing that the Iewes of all sorts, Answ. had now for a good while liued in an expectation of the Messias comming. Euen at that time when Christ was borne, there were many that looked for redemption in Ierusalem, Luke 2. 38. One while they thought Iohn to be the Messias, Luke 3. 15. All men mused in their hearts of Iohn, if he were not the Christ. Another while they thought our Sauiour himselfe to be he, as may appeare both by their reasoning among themselues, Iohn 7. 40. Many said of a truth this is the Prophet; others said this is the Christ; and by the question they mooue to him, how long dost thou make vs to doubt? if thou be the Christ, tell vs plainely, Iohn 10. 24. 2. Shee might know this well by the bookes of Moses; for the Samaritans as well as the Iewes did receiue the bookes of Moses: and there it was written that the Scepter should not depart from Iudah, till Shilo came, Gen. 49. 10. And they all saw that the Scepter was either altogether, or almost now gone from Iudah. So Moses prophecying of him, had said, That hee should bee such a Prophet, as God would put his words into his mouth, and he should speake all that God commanded him, Deut. 18. 18. Hauing thus opened the meaning of the words, let vs obserue the Doctrine which the holy Ghost intendeth to teach vs in them.

And first in that this woman, though she were but a Samaritan, no member of the true Church, and one also that had liued long in grosse sin, yet had this measure of knowledge in the Principles and grounds of the true Religion; for she knew 1. That the Messiah should come: 2. That he was now comming: 3. That when he came he would teach the Church all things; and this knowledge she got not now by conference with Christ, but had it before.

We learne: That it is no certaine signe of grace to haue some knowledge Doct. 1. of the truth, knowledge is no grace peculiar to the Elect, but a common gift. No man hath cause to blesse himselfe in this, as in an argument that he is in the state of grace, that he knoweth somewhat in Religion: For 1. There be, and euer haue beene many very wicked and gracelesse men, that haue had knowledge of sundry excellent grounds and principles of the truth. Paul saith of the wicked Iewes, that they knew Gods will, and were instructed out of the Law, Rom. 2. 18. 2. Such there are that are farre better perswaded of their owne knowledge then any of Gods seruants are: whereas the godly are poore in spirit, euer complaining of their ignorance; they thinke they [Page] haue knowledge enough, they are highly conceited of their owne knowledge, are we blinde also? say the Pharisees, Iohn 9. 40. 3. Yea it cannot be denied that many such haue had more knowledge indeed, then many of Gods children. Iudas doubtlesse knew more, then many of Christs good hearers did; and Sathan the Prince of darknesse knoweth the truth much more cleerely then many of Gods Elect doe; he could say to Christ euen then when he was vnknowne to the greatest part of the Church, Mar. 1. 24. I know thee who thou art, euen that holy one of God. 4. Yea, it is certaine, that the knowledge that many wicked men haue, and the high conceit they haue of it, is that that maketh them more wicked then otherwise they would be. What is it that maketh them to despise the meanes of grace, and scorne such as follow Sermons? Surely, this perswasion, that they know enough for their saluation, they can say their ten commandements, the Lords prayer, and the Articles of their faith; they know they must loue God aboue all, and their neighbours as themselues; they can speake of many parts of the Word, and of the Principles of Religion. They know Christ dyed for sinners, and that is enough. Of those men, that may be said, which the Prophet speaketh, Esay 47. 10. Thy wisedome and thy knowledge, they haue caused thee to rebell, and thou hast said in thy heart, I am, and none else. And that which Salomon speaketh, Pro. 26. 16. The sluggard is wiser in his owne conceit, then seuen men that can render a reason.

Three waies there be, whereby many gracelesse men attaine to some knowledge of the truth. 1. By the light of nature, for some Principles of the truth, God hath engrauen in euery mans heart by nature: Rom. 1. 19. That which may bee knowne of God, is manifest in them (that is, in their hearts and consciences) for (saith he) God hath shewed it vnto them. 2. Some of them God goeth further with, for he disposeth so of them, in his prouidence, that they liue in his Church, and vnder the meanes; they cannot choose but get some knowledge, euen by tradition, though they haue no desire of it, nor loue to it at all. Such a one was this woman. And that makes the Apostle say to the Corinthians: 1. Cor. 8. 1. We know that we all haue knowledge. 3. Some the Lord goeth yet further with, for by his Spirit he doth enlighten them. The Apostle speaketh of such as may fall into the vnpardonable sin, and saith they were enlightened: Heb. 6. 4.

The Reasons why God maketh this gift of the knowledge of his truth so common, are worthy to be obserued, why he giueth such meanes of knowledge, Reasons. such measure of knowledge euen to wicked men. For we may be sure of this, God is not so prodigall as to mispend his goods, to cast away his gifts, but where he bestoweth them, he seeth well he shall make a gaine, and aduantage of them.

There are therefore two Reasons of it. 1. In respect of the Reprobate. For this is done to make them inexcusable, and to increase their condemnation. 1. For, as no wicked mans condemnation shall be so heauie, as his that hath had most knowledge: Luke 12. 48. So to them that God hath ordained the most heauie condemnation, to them he giueth the meanes of knowledge. So speaks the Apostle euen of that diuine light that God giues to the naturall man by his works, the inuisible things of God from the Creation of the world are cleerely seene, being vnderstood by the things that are made, euen his eternall power and God-head, so that they are without excuse: Rom. 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 [Page] 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 2. 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, Use 1. 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 2. 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, [Page] 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 [Page] 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 Doct. 2. 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, Obiect. 1. 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 Answ. 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, [Page] 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 then said, yee shall not adde vnto the word which I command you, neither shall yee diminish ought from it, Deut. 4. 2. but now they giue a perfect direction to the whole Church that shall be to the end of the world. It is said that the whole houshold of God is built vpon the foundation of the Apostles and Prophets, Ephes. 2. 20. Yea the Apostles are called the foundations of the new Ierusalem, Apoc. 21. 14. 3. That had additions made to it in euery age, to this neuer shall be any, Therefore the Apostle Iohn (who liued to see all the bookes of the New Testament written, and the whole body of the Canonicall Scripture perfected and to giue his testimony to them all) concludes his booke of the Reuelation (which is the last of them all, and of the same and no more diuine authority then all the rest) and so sets his seale to the whole Canon; I testifie vnto euery man that heareth the words of the prophecy of this booke; If any man shall adde vnto these things, God shall add vnto him the plagues that are written in this booke, Reu. 22. 18. Therefore the Apostle obserues this difference betwixt the former times, and the times of Christ, Hebrewes 1. 1, 2. At sundry times, and in diuers manners, God spake in old time to our fathers by the Prophets, in these last daies hee hath-spoken to vs by his Sonne: 1. We haue a more excellent and perfect teacher giuen vs then they had; they had the Prophets, we haue the Sonne of God himselfe. 2. Then God reuealed his will at sundry times, now all at once. In which respect also thirdly, it is to be marked, that he calls that time wherein Christ and the Apostles liued the last dayes, as Acts 2. 17. 1. Pet. 1. 20. And the ends of the world, 1. Cor. 10. 11. Why are they called so, so many 100. yeares, so many ages before the worlds end? Surely, because there shall be no more alteration made in Religion, the will of God shall be no further reuealed then it was then, there shall be no more additions made to that which Christ hath taught vnto his Church.

The Reasons of this Doctrine are three. 1. It is a part of Christs Mediatorship, Reas. 1. [Page] and one of the offices whereunto he was called and anointed of his Father to be the Prophet and teacher of his Church, so Peter interprets and applies that place of Moses to be meant of Christ, For Moses truely said vnto the Fathers, a Prophet shall the Lord your God raise vp vnto you of your brethren, like vnto me, him shall yee heare in all things, whatsoeuer hee shall say vnto you, Acts 3. 22. yea he is called the onely Doctour and teacher of his Church, Matth. 23. 8. 10. One is your Doctour, to wit Christ.

2. There was no want of ability in him to reueale the whole will of his Father to the Church. For Iohn 1. 18. Hee is in the bosome of his Father, and 2. knew all his secrets, and Col. 2. 3. In him are hid all the treasures of wisedome and knowledge.

3. There was no want of faithfulnesse in him, he was faithfull in his 3. office as Moses, Hebrewes 3. 2. yea more faithfull then Moses, Heb. 3. 5, 6.

This Doctrine serues for the improouing and conuincing of three Use. errors.

First, Of the Papists that deny the perfection of the Scriptures, and still adde traditions and vnwritten verities vnto them. Christ hath taught vs all things, and whatsoeuer he taught vs, he taught it in his owne life time, and in the daies of the Apostles. And whatsoeuer he taught in his owne person, is contained in the Scriptures, Luke 24. 27. 45. Whatsoeuer the Apostles taught is contained in the Scriptures, Acts 26. 22. The Scriptures, before Christ and his Apostles had put the last hand vnto them, and reuealed all the will of God, were perfect and sufficient to keepe men from damnation, Luke 16. 29. To make them wise to saluation, 2. Tim. 3. 15. so as the Church then needed no traditions, nor indeed might receiue any, how can they then be vnperfect now?

The second error to be improoued by this Doctrine is of them that make too light account of sundry things that Christ taught by the Apostles, iudging them temporary, and abrogating them at their pleasure; and esteeme the direction that God gaue to his Church vnder the Law, in matters of his seruice more cleere and perfect then that which he hath giuen to his Church vnder the Gospell, and that more is left to the power and discretion of the Church now, then was then. They grant that then nothing was to be done without Gods particular direction, neither by the Church, According to all that I shew thee, after the patterne of the Tabernacle, and the patterne of all the instruments thereof, euen so shall yee make it, Exod. 25. 9. neither by the Magistrate, Dauid (not as a King but) as a man of God, (a Prophet) commanded the courses of the Priests, &c. 2. Chron. 8. 14. And of the Musitians that were imployed in the Temple, it is said, that it was done according to the commandement of Dauid, and of Gad the Kings Seer, and Nathan the Prophet; for so was the commandement of the Lord by his Prophets, 2. Chron. 29. 25. but now they say there is more liberty giuen to the Church then was in those daies. But this conceit is euidently ouerthrowne by this Doctrine. We haue heard that Christ hath taught vs all things that concerne Gods worship; indeed not expresly euery thing that belongs to the circumstances of Gods worship (no more did he vnder the Law, no expresse direction was giuen, for the houre when the morning and euening sacrifice should be kept, for setting vp the Synagogues or Pulpits, for the forme of buriall and marriage) but he hath giuen vs rules to direct vs in all these things, and those more cleere and certaine, and sufficient to resolue vs in all our doubts, and to decide all controuersies that may arise about them, then they had vnder the Law.

The third error is theirs that hold and put holinesse in sundry superstitious [Page] customes touching buriall, fasting, &c. for which they haue no warrant, but the tradition of their fathers, as the Apostle speakes of many other vanities, 1. Pet. 1. 18.

The second Vse is for reproofe of them that are ignorant in these daies of the Gospell when all things are so cleerely and fully reuealed, that the simplest 2. person, which with an honest heart shall vse the meanes of knowledge God hath giuen, may attaine to a greater measure of knowledge, of these daies it is prophecyed that the earth shall bee filled with the knowledge of God, as the waters that couer the sea, Esay 11. 9. If then God vnder the Law did so much abhorre ignorance in the Minister, Hos. 4. 6. in the people, Esay 27. 11. how much more in vs now? if he required then, that all should be instructed before they came to 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 3. 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.

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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 [Page] 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. 3 [...]. 37. To the Iewes in Iohn [...]0. [...]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 Doctrine 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 ri [...]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 Reas. 1. 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 2. his owne worke: according to that, to euery one that hath shall be giuen, and he shall haue abundance, Mat. 25. 29. And that speech of the Apostle, Phil. 1. 6. Being confident of this very thing, that he which hath begun a good worke in you, wil performe it vntill the day of Iesus Christ.

3. The respect God hath to his owne glory, which he knowes he shall receiue thereby according to that, Psalme 50. 15. I will deliuer thee, and thou 3. shalt glorifie me.

[Page] This ser [...]es 1. To answer them (be they Papists, or carnall Protestants) Vse 1. that are wont to complaine so much of the difficultie and obscurity of the Scriptures, they say it is not possible for a man by reading or learning the Word, to grow vnto any certainety in Religion. The Scriptures say they are very obscure, and there is great difference euen amongst learned men about the interpretation and meaning of them. Therefore say the Papists, 1. It is the safest way to depend vpon the Church for the interpretation of the Scriptures. 2. And to receiue only that in the matters of our Faith and Religion, which the Church teacheth. Therefore (say they) 3. It is not fit that common people should meddle with the Scriptures, but it is meet they should content themselues to beleeue as the Church beleeueth. Therefore also saith the carnall Protestant, it is to no purpose to trouble our selues with the reading of the Scriptures, or to busie our heads about matters of Religion, it is sufficient to know God is mercifull, and to beleeue Christ died for sinners, and there's an end.

Before we giue [...]ull answer to these men, three things are to be granted. 1. That the Scriptures, and matters of faith and Religion set downe in them, are indeed obscure and hidden from most men. No man by his owne wit and learning, shall euer be able to attaine to a sound and comfortable vnderstanding, and a full perswasion in these things, therefore Paul saith: 1. Cor 2 7. We speake the wisedome of God in a mysterie, euen the hidden wisedome, verse 8. Which none of the Princes of the world hath knowne, and verse 14. The naturall man receiueth not the things that are of the Spirit of God, for they are foolishnesse to him, neither can he know them, because they are spiritually discerned. Therefore is the true Religion of God called a hidden treasure, Matth. 13. 44. Many things there be that hide this treasure from most men. 1. The obscurity of the Scripture. 2. The differences and dissentions that are amongst learned men about it. 3. The scandalous life of such as professe it. 4. The great disgrace that it is in with the world. These and such like things are so many meanes whereby this treasure is hidden from most men. 2. There be some things obscure in the Scripture to the best of Gods seruant, For that which Peter said of Pauls Epistles: 2. Pet. 3. 16. may much more be said of the whole volume. The best learned of Gods seruants may well professe they vnderstand not all things: you know who it was that said, we know but in part, 1. Cor. 13. 9. 3. The true Church and Ministry thereof is a necessary helpe ordained of God to bring his people to the true vnderstanding of his Word, neither doth God ordinarily instruct his people but by this meanes, for so said the Eunuch: Acts 8. 31. How can I vnderstand except some man doe guide me.

But yet for answer vnto these men, these three things we must know.

1. The cause why the Scripture is so difficult, and this treasure is hidden from most men, is not in the Scripture it selfe, but in the blind and corrupt heart of man. To the carnall man it is darke, he cannot vnderstand it, (no more then the blinde man can see the light of the Sunne when it shines most bright) But to the man whose eyes God hath opened, whose heart God hath prepared, the Scriptures are very plaine. All those points the knowledge whereof is necessary to saluation are plainely set downe in them, so as the simplest man that commeth to the reading of them with an honest heart may clearely vnderstand them, that that is more darkely set downe in one place, is clearely set downe in another. This is that, that Dauid speakes, Psal. 119. 130. The entrance into thy Word sheweth light, and giueth vnderstanding vnto the simple. And Prouerbs 8. 9. They are all plaine to him that vnderstandeth, and straight to him that would finde knowledge.

[Page] 2. There is no man, that with an humble and honest heart, desires to know God, but God will giue him a good teacher. God hath that care of them whose hearts he hath thus prepared, that he will prouide his ordinance for them. This you may see in the example of the Eunuch, Acts 8. 26. 29. and of Cornelius, Acts 10. 20. and of the Macedonians, Acts 16. 9, 10. And this I dare confidently say, that the people that want a good Teacher (whatsoeuer their Patron be, how bad soeuer the times be) if they had good hearts, and could vnfainedly desire to be instructed, God would send them better meanes. The Lord of the haruest is neither so carelesse, nor so poore or meane a person, that he should suffer any of his corne to be lost for want of labourers to inne it.

3. There is no man, that with an humble and honest heart desires to know God, but God will in his hearing and reading clearely reueale himselfe, make himselfe and his will clearely knowne vnto him, so farre forth as it shall be necessary and good for him. The Spirit that indited the Scripture will interpret them to such, and resolue them in the true meaning of it. Iohn 6. 45. It is written in the Prophets, and they shall be all taught of God. And Matth. 5. 8. Blessed are the pure in heart, for they shall see God. Yea, so certainely and cleerely will he reueale his will to such, as that though the whole Church should (if that were possible) iudge otherwise, it should not mooue him, He that is spirituall iudgeth all things, yet hee himselfe is iudged of no man, 1. Cor. 2. 15. If the faithfull Martyrs euen simple men and women, had not beene thus taught of God, and thus clearely and certainely resolued in the truth, could they haue suffered such things as they did, with such constancie and cheerefulnesse? This reason the Apostle giues for this constancie in suffering: 2. Tim. 1. 12. For which cause I also suffer these things: Neuerthelesse I am not ashamed, for I know whom I haue beleeued, and am perswaded that he is able to keep that which I haue committed vnto him against that day.

How chance you differ then so much among your selues, Caluinists from Obiect. Lutherans, and Puritans from Protestants?

We deny not but Gods owne people may be ignorant in some parts of his Answ. truth. God hath not promised to any the perfect knowledge of euery thing that is reuealed in his Word; but in fundamentall points, God hath promised to giue by his spirit cleere direction, to all such as truely feare him, and with an honest heart doe earnestly desire it. And in such points, we doe all agree.

Euery Schismatique and Heretique will pretend for themselues, that they Obiect. haue the spirit, and that they are thus taught of God.

Doth it follow, that none haue it, because that there bee very many Answ. 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 an [...] [...]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, [Page] 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 Use 2. 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, Use 3. 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? [...]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.

[Page] 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.

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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 before their comming; for they saw him talking with her, but before they came so neere, that they could heare any thing that they said, the speech brake off. Now the Disciples perceiuing him a good while (it seemes) before they came neere him to be in earnest talke and conference with a Woman, maruailed at it, as not conceiuing any reason why he should so do, but thinking it vnbeseeming the grauity and dignity of his person, and [Page] the holinesse of those matters which they knew he was only wont to talke of, that he should conferre with a Woman. Yet such was the reuerence they did beare vnto him, that (though they did conceiue some dislike of this in their minds) they durst not vtter or expresse it.

So that th [...]se words offer to our consideration two principall points.

1. Concerning the prouidence of God in disposing of the time of the Dis [...]es returning vnto Christ.

2. Concerning the Disciples themselues. And of them we haue two things to [...]serue 1. Their maruelling to see him talke and conferre with a Woman. 2. Their silence.

For the First, in that God in his prouidence did so dispose, that the Disciples should not onely be all away when this Woman came to the Well▪ (For else 1. Christ should not haue had any occasion to aske her water, verse 7, 8. Nor 2. Christ could haue had fit opportunity to tell her of her secret and f [...]wle sinne she liued in. Nor 3. she could haue beene bold to open her mind to him.) But 2. Also that they should tarry so long away, till Christ had euen finished his conference with her; And 3. That they should come presently, so soone as he had made himselfe knowne vnto her to be the Messiah, and not before: We learne:

That God by his prouidence doth gouerne all things, euen the least things Doct. 1. that fall out in the world, and orders them for the good of his Elect. Marke the confirmation of this Doctrine in these sixe particulars.

1. Not such things onely as come to passe by an ordinary course that he hath set in nature, and we can conceiue a reason for, but those that seeme to happe by meere chance, fall out by his prouidence. See a case of chance-medley propounded, Deut. 9. 5. for releefe of whom the City of refuge is appointed. In this case it is said, Exod. 21. 13. The Lord offered him into his hand, and Pro. [...]6. 31. The lot is cast into the lap, but the whole disposing thereof is from the Lord.

2. Not matters of great moment onely, but the least matters of all, and such as mans foolish reason would thinke it vnbeseeming the Maiesty of God to take notice of, euen such fall out by his prouidence, euen to the falling of a Sp [...]row to the ground, Matth. 10. 29.

3. Euen such things as wherein man hath free-will (as in naturall and ciuill actions he hath) fall out by Gods prouidence. The Disciples going to Sychar to buy meat, and their comming back to their master, sooner or later, was a matter wherein they had free-will, and yet we see Gods speciall prouidence euen ordereth this matter. See another example in this kind, Gen. 24. 15. 20. Rebecca comes to the Well, iust at that time, when Abrahams seruant, that was sent to seeke a wife for Isaack came thither, she let him drinke of her pitcher, she offers to draw water for his Camels. And the Holy Ghost notes, God had a speciall hand in this, verse. 21. 26.

4. He doth not onely see and permit, whatsoeuer falls out in the world, but he hath an hand in euery thing, he is an agent in it, Ephes. 1. 11, He worketh all things according to the good pleasure of his will, Esay 45. 7. I forme the light, and create darknesse, I make p [...]ace and create euill, I the Lord doe all these things.

5. He hath not only a hand in the actions of his children, but he is an agent in all the actions of the wickedest man, and of Sathan himselfe, to order and direct them. When the Sabeans and Caldeans, and the tempest that Sathan raised, had spoyled Io [...] of his goods and seruants and children, he professeth it was the Lord that did all this, Iob [...]. 21. and the Holy Ghost addes vers. 22. that in saying so, he did not charge God foolishly. The worst action that euer was done in the world, was the killing of the Lord of life, and yet we shall find, Acts 4. 28. God had a hand in that, his enemies did nothing but what his hand and his counsell determined before to be done.

[Page] 6. In the gouerning and ordering of all things euen the least matters that fall out, he hath speciall respect to the good of his Elect. The Disciples going here to the towne when they did, and tarrying there so long as they did, was a matter of small moment; yet did God order and direct this matter by his prouidence, for the good of this poore Woman. If they had not gone when they did, and tarryed as they did, she could not haue had this blessed oportunity to conferre with Christ, which was the meanes of her saluation. See another example in Gen. 27. 34. Old Isaacke bids Esau goe kill him some Venison, and dresse it to his liking; Rebecca hearing him, she teacheth Iacob to beguile and lye vnto his Father; Iacob brings his Father meat; and the old man blessed him; immediately, when Iacob was scarce gone out from his Father, Esau comes in, and not before. God had a hand in all this, if Isaak had not said so to Esau, if Rebecca had not heard him, if she and Iacob had not vsed this policy (which in them both was wicked) if Esau had not tarried so long in the field as he did, Iacob had not had the blessing.

The Reason of this Doctrine; why God by his prouidence gouernes all things, euen the least things that fall out in the world is, 1. The respect that Reas. 1. he hath to his owne glory.

To flesh and blood it seemes to make nothing for Gods glory but for his dishonour rather to haue an hand in euery small matter; especially in the actions of vngodly men; but indeed it is otherwise. As there is no creature so small and contemptible, but God receiues glory by it, or else he would neuer haue made it, he hath made all things for himselfe, Pro. 16. 4. Which is the cause why Dauid exhorts all his workes in all places of his Dominions to praise the Lord, Psal. 103. 22. and more particular, Psalm. 148. 7, 8. Dragons, and all depths, fire and hayle, snow and vapours, stormie winds; yea and verse 10. Beasts and all cattell, creeping things, and feathered fowle. So is there no action, or accident that falls out in the world, be it neuer so small, be the instrument neuer so wicked; but God will receiue glory by it, else he would neuer permit it, much lesse haue a hand in it, as we haue heard he hath. This is manifest in that forme of thankes-giuing which our Sauiour teacheth vs 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 i [...] Christ, as there is no wise and good Father, but (how many, how great or publike soeuer 2. 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 Use 1. 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 [Page] 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. [...]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 [Page] 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 wat [...]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, his hidden and secret prouidence, protecting him and blessing him in a hidden and secret manner, Iob 29. 4. And 2. What is it that frees the heart from feare of all dangers, surely the knowledge and perswasion of the prouidence of God, The Lord reigneth, let the earth reioyce, Psal. 97. 1. I will both lay me downe in peace and sleepe, for thou Lord onely makest me dwell in safetie, Psal. 4. 8 and 31. 14, 15. I trusted in thee and said, thou art my God, my times are in thy hand. So Luke 13. 31. 33. When the Pharisees came and said to Christ, Get thee out, and depart hence, for Herod will kill thee. See how he secures himselfe by the knowledge of his fathers prouidence, Goe yee and tell that foxe (saith he) behold I cast out diuels, and doe cures to day and to morrow, and the third day I shall be perfected, neuerthelesse I must worke to day and to morrow, and the day following. He knew God in his prouidence had set downe the iust time and moment, how long his liberty and life should last, and when it should haue an end; and that neither Herod nor all the men in the world could alter that time.

Lecture the seuen and fortieth, March 27. 1610. IOHN IIII. XXVII.

WE heard the last day, that these words did offer to our consideration two principall points: 1. The time when the Disciples returned from the towne to their master, and found him talking with the Woman, in these words, vpon that came his Disciples. 2. How they were affected with it, when they came and found him talking with a woman. From the first (in that the Lord disposed, that the Disciples should not onely be all away when this Woman came to the Well, but should tarry away so long and not returne, till Christ had plainely reuealed himselfe vnto her to be the Messiah,) we learned the last day, that God by his prouidence doth gouerne all things, euen the least things that fall out in the world, and ordereth them for the good and benefit of his Elect. It remaineth now that we come to the 2. part of this verse, and consider how the Disciples were affected with it, when they found their master talking with a woman. And concerning this, 2 things are noted by the Euangelist: 1. They maruelled, that he talked with a woman. 2. Though they did maruell at it, and inwardly dislike it somewhat, yet no man said, What askest thou, or why talkest thou [Page] with her? Now for their maruailing (before we can receiue our instruction from it) we are to inquire what should be the cause of it.

Foure things there be, whereof euery one may be thought a cause, why they maruelled to see him talke with the woman.

1. They might maruell to see him talke with a Woman, whom they knew to be a Samaritan, specially so long and earnestly, because of the inueterate strangenesse, and alienation of heart, that was betweene the Iewes and the Samaritans. But that could not be the cause of their maruelling at this time; for then the Euangelist would not haue said, They maruailed that hee talked with a woman; but they maruailed that he talked with that woman, or with such a woman.

2. They might maruell to see him talke with so wicked a Woman. For this was a thing generally distasted among all the Iewes, and that which they tooke great offence at, to see him shew any kindnesse, or familiarity to any infamous person, they all murmured saying, that he was gone to be guest with a man that is a sinner, Luke 19. 7. But that could not be the cause of their maruelling at this time: for 1. Her sinne was secret and vnknowne vnto them: 2. If that had beene the cause of their maruelling, the Euangelist would not haue said, They maruelled that he talked with a woman, but they maruelled that he talked with that woman, or with such a woman.

3. They might maruell to see him talke in this manner, so long, and so familiarly with a woman alone, and with such a woman especially, as was vnknowne vnto them, for this they knew he had not beene wont to doe. Our Sauiour, though he could not possibly receiue any hurt by it, as any other man, euen the chastest and holiest man may do (and that made Ioseph himselfe to shun it carefully, Gen. 39. 10.) yet, can we not reade, that euer he vsed in priuate and secret manner, to keepe company with any woman, because he would teach vs by his example, to shunne not onely all euill, but all shew and appearance of euill also. Therefore (as malicious as the Iewes were, and ready to take the least occasion to slander him) yet did they neuer obiect any thing against him in this kind.

But neither could this be the cause of their maruelling at this time, for 1. They knew him to be the Son of God, and therefore could not entertaine the least suspition of euill against him: 2. The place where he talked with her, was so open, and commonly frequented, and it was also at such a time of the day, as might well haue freed any man of good report from all suspition in this kind.

There remaineth onely a fourth and last, which I take to be the onely true cause of their maruelling. They might maruell to see him talke in this manner with a woman, because they knew he was wont to conferre of no matters, but onely such as concerned the kingdome of heauen, and they (in their ignorance and carnall reason) thought it a very vnfit thing that he should speake of such matters to a woman; they maruelled therefore, that he would conferre with a woman. Then from this, that the Disciples did maruell, and that not one or two, but all of them to see Christ talke with a woman, and maruelled for this cause; for that they thought the matters he was wont to speake of, were too high and excellent to be communicated to a woman; we haue this Doctrine to learne:

That the basenesse of the persons to whom the Lord is wont to reueale Doct. 2. himselfe, is a matter of great offence vnto flesh and blood.

There is scarce any one thing that flesh and blood doth more repine at, that more alienateth men from Christ and his Religion then this, that he passeth by them, that in the eye of the world are more worthy, and calleth [Page] and reuealeth himselfe to such as are meane and vnworthy persons, Brethren, yee see your calling (that is, what manner of persons God is wont to call, and to choose out of the world to make his peculiar people) that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise, &c. 1. Cor. 1. 26, 27, 28. Our Sauiour calls the kingdome of heauen, Matth. 13. 44. A hidden Treasure. And surely there is nothing hides it more from men, and makes them vnable to discerne this treasure then this.

The truth of this Doctrine we shall the better discerne, if we looke into foure sorts which the Lord hath had most respect vnto this way, and wherat the world hath taken great offence. He hath oft had more respect, 1. To men of meane condition for wealth, wisedome and authority, then to men of better degree and account: 2. To young men then to the antient: 3. To persons that haue beene infamous, then to men that haue liued ciuilly and vnblameably: 4. To women more then to men.

For the first. For one man of degree, and note in the world (for birth, wealth, wisedome, and authority) the Lord hath beene wont to call many of the meaner, and baser, and simple sort. This is plaine, 1 Cor. 1. 26. And Mat. 11. 2 [...]. Thou hast hid these things from the wise, and prudent, and hast reuealed them vnto babes. And Iam. 2. 5. Hearken my beloued Brethren, hath not God chosen the poore of this world that they should be rich in faith, and heires, &c. And how naturall men haue stumbled at this you shall perceiue by that speech of the Pharisees, haue any of the Rulers, or of the Pharisees, belieued on him? but this people which knoweth not the Law are cursed, Ioh. 7. 48, 49. and by that speech of our Sauiour, who when He had told Iohn's Disciples: the poore receiue the Gospell, adds presently, blessed is he that shall not be offended in me, Matth. 11. 5, 6.

2. The like may be said of the second sort. The Lord hath oft giuen more grace, more zeale, and faithfulnesse, more piety, and conscience of their waies, to many young men then he hath to them of riper yeares. For zeale where shall we finde among all the Kings, such a one as young Iosiah, 2. Chron. 34. 3. Or for faithfulnesse among all the Prophets, such a one as young Samuel, 1. Sam. 3. 20. Yea, for wisedome and true discretion among all Iob's friends, such a one as young Elihu was: Iob 42. 7. And this also the world hath euer repined, and stumbled at. See an example of this corruption, Matth. 21. 15, 16. When they heard the children cry Hosanna, they disdained, and said, hearest thou, &c. so that Christ was faine to make an Apology for them.

3. For the third sort that I propounded. The Lord hath oft had more respect this way, vnto some that haue been formerly infamous in the world, for their lewd life: and hath vouchsafed more grace, and zeale to such, then he hath done to sundry, that (to the iudgement of men) haue liued a ciuill, and vnblameable life. Christ bids himselfe to Zacheus house, which we neuer reade he did to any other, Luke 19. 5. After his Resurrection he appeareth first to Mary Magdalen, out of whom he had cast seuen diuels, Marke 16. 9. He honoured Paul (that had beene a notorious persecuter and blasphemer) with more abundance of gifts, and successe in his labours, then any of the Apostles beside, 2. Co. 11. 23. And 1. Cor. 15. 10. Now this hath also euer beene a matter of great scandall to the naturall man, when the Pharisees saw what respect our Sauiour shewed vnto Publicans they murmured, saying, this man receiueth sinners and eateth with them, Luke 15. 2. And of the elder brother (who was a type of the wicked and hypocriticall Iewes) it is said, Luke 15. 28. that when he heard that his father had receiued with such ioy his Prodigall sonne, he was angry and would not goe in.

[Page] 4. For the fourth sort. God hath oft reuealed himselfe further: and giuen more grace, more tendernesse of conscience, more zeale, more loue to him, and his truth, yea (which is stranger) more knowledge, more resolution, and courage, more constancie in good duties vnto many women, then vnto men. Examples are infinite in this case; I must make choice but of a few: Exod. 38. 8. See the zeale of many women in the first establishing of Gods Religion vnder the Law. 1. They vsed to flocke together vnto the Tabernacle. 2. They were wont to come betimes, and giue attendance at the doore of the Tabernacle. 3. They were content to bestow the best things they had (euen their looking glasses) vpon Gods Sanctuary. And of Samsons mother we reade, that (though her husband Manoah were a holy, and good man, yet) Christ appeares to her, rather then to her husband; Iudges 13. 9. gaue her more knowledge, faith, and resolution, then her husband; yea, makes her his instrument to confirme, and comfort him, verse 22, 23. It is recorded that there was much more zeale in that noble woman the Shunamite, mentioned, 2. Kings 4. 8, 9. then was in her husband (and yet he a good man too) It was she that tooke that care for the Prophets entertainement: it was she that would needs go to the Prophet vpon a day, that was neither Sabbath, nor holy day, which her husband thought much of, verse 23. And in the New Testament it is worthy to be obserued; 1. That Christ after his Resurrection shewed himselfe first to sundry women, and made them his messengers to the Apostles, Luke 24. 10. 2. That zeale and diligence, that woman shewed in hearing the Word, and all other parts of Gods seruice, more then men, They were women that are noted to haue beene the speciall followers of our Sauiour to heare him preach, Luk. 8. 2. It was a woman that shewed such zeale to heare him, that (neglecting all other businesse) sate at his feet to heare him; and to whom our Sauiour gaue that testimony that she had chosen the good part, which should not be taken away from her, Luk. 10. 39. 42. They were women that were wont in Philippi euery Sabbath day to meet and pray together, Acts 16. 13. 3. The kindnesse they shewed in Ministring to Christs necessities, which is not reported of any man, Luke 8. 3. 4. The constancie, and courage that they shewed in following him, and shewing their loue to him euen to his Crosse, when the Apostles themselues fled for feare, Luke 23. 27. and in their care to embalme his body after he was dead, Luk. 23. 55, 56. & 24. 1. 5. The faith which was stronger in them then in any men we read of, Mat. 15. 28. Luk. 24. 8, 9, 11.

Now this respect that the Lord hath beene pleased to haue vnto women in this kinde, how offensiue it is to the naturall man, you may perceiue here by the disposition of the Disciples themselues, which were more then naturall men, and by common experience also. For if women shall flocke to the Tabernacle of God, and shew any zeale and diligence in frequenting his house; if any Shunamite shall shew her selfe kinde in entertaining Gods Prophets, or Susanna in ministring to their necessities: what naturall man is there almost that will not be ready to slander, and misconstrue this? Yea, to account it a most ridiculous thing, and argument of the weakenesse and foolishnesse of our Religion.

The Reasons of this Doctrine are three: whereof;

The first concerneth the Lord. The Reason why he vseth to passe by the Reas. 1. more worthy persons, and to shew such grace to the more vnworthy, is, the respect that he hath to his owne glory. For whereas wee are apt to thinke thus, O if Nobles, and men of degree, and credit, were religious, and zealous, what good might they doe? What honour might they gaine to God? In very deed, it is nothing so; God receiues more honour by calling these meane persons, then he should doe, if he called the other: That [Page] is the cause why our Sauiour giues thankes for this: I thanke thee ô father Lord of heauen and earth, because thou hast hid these things from the wise and prudent, and hast reuealed them vnto babes, Matth. 11. 25. And reioyced in Spirit at this: Luke 10. 21. Gods power, and mighty hand is best discerned therein: my strength is made perfect in weakenesse, saith he, 2. Cor. 12. 9. And the freenesse of his grace, and the glory of mans saluation, is by this meanes wholly ascribed vnto God, which otherwise it would not be, and this reason the Apostle giues of the Lords dealing thus in this case that no flesh should glory in his presence, 1. Cor. 1. 29.

The second concerneth the persons that take this offence. For all naturall men are proud, and thinke best of themselues, and do enuie, that any other should be in better state then themselues, specially such as they iudge to be their inferiours, Doe you thinke that the Scripture saith in vaine, the spirit that dwells in vs, lusteth vnto enuie? Iames 4. 5. And aboue all, that any should be thought to serue God better, or to be more in Gods fauour then themselues. This is the chiefe cause of the hatred that the wicked haue borne to the godly in all ages, Wherefore did Caine hate and slay Abel? because his owne workes were euill and his brothers righteous, saith the Apostle, 1. Iohn 3. 12. Because Abel offered vnto God a more excellent sacrifice (and more acceptable to God) then Cain did, Heb. 11. 4.

The third concerneth the persons themselues, against whom this offence 3. is taken. For there is neuer a one of these foure sorts, whom the Lord is wont to haue most respect to in this case, but they haue (for the most part) such infirmities, and faults in them, as cannot choose but giue some occasion to the naturall man to thinke that it is no credit at all to Gods truth to be professed by such.

1. The multitude, and common sort of people are for the most part voide of iudgement, carried by affection, rather then by good reason, easily lead this way, or that, vnconstant, and vnstable, this is plaine in the example of that people, that flocked after Christ; A little before his apprehension they honoured him exceedingly, a very great multitude spread their garments in his way as he was riding towards Ierusalem, and cryed Hosanna vnto him, Matth. 21▪ 8, 9. And when he was come thither, all the people were wont to come into the Temple early in the morning to heare him, and that daily also, Luk. 21. 37, 38. yea they were wont all of them at that time to heare him with that attention and affection that they are said euen to haue hanged on him, Luke 19. 48. But so soone as they saw how he was apprehended, and vilifyed by the chiefe Priests and Rulers, the same men that had honoured him so much a little before, and seemed to take so much delight and comfort in his doctrine, did all with one consent cry, let him be crucified, let him be crucified; yea they preferred Barabbas a murtherer before him, and said, His bloud be vpon vs and vpon our children, Matth. 27. 22, 23, 25.

2. Young men for the most part are 1. Proud, and highly conceited of themselues: that made the Apostle to say, 1. Tim. 3. 6. A Minister must not be a nouice least being lifted vp with pride, he fall into the condemnation of the diuell. 2. Rash, and void of iudgement, as appeares by the example of Rehoboam himselfe and his young Counsellors, 1. King. 12. 8. 10. I discerned among the youth a young man void of vnderstanding, Pro. 7. 7. 3. Inconstant; which made the Apostle to exhort Timothy, 1. Tim. 4. 16. To take heed to himselfe, and to the Doctrine, and to continue in them. And the experience the World hath of many that in their youth were zealous, and afterwards haue growen cold, and worldly, makes them to thinke all will do so.

3. Such as hauing beene of scandalous, and lewd life, grow to be professors, seldome prooue sound, and constant, Can the Ethiopian change his skin? [Page] or the Leopard his spot [...]? then may yee also doe good that are accustomed to doe euill, Ier. 13. 23. This is the reason of that speech, 1. Tim. 3. 7. He must haue a good report of them that are without; For Sathan will be busier with such, then with any other, Matth. 12. 44. he saith, I will returne vnto my house, frow whence I came out.

4. Women are 1. Weaker in iudgement then men, and more subiect to passion, 1. Pet. 3. 7. The weaker vessell. That is the cause why Sathan assaulted Eue, rather then Adam, Gen. 3. 1. they are more easily deceiued, and corrupted then men. 2. The Scripture to the disgrace, and humbling of them, ascribeth the sin, and corruption of mankind to that sex, rather then to the other, Adam was not deceiued, but the Woman being deceiued was in the transgression. 1. Tim. 2. 14. What is he which is borne of a woman that he should be righteous, Iob 15. 14. How can he be cleane that was borne of a woman, Iob 25. 4. In sin did my mother conceiue me, Psal. 51. 4, 5. In which respect vnder the Law she was accounted vncleane, and inioyned a time of separation from the Sanctuary, after she had brought forth a child, and that time also was to be double as much when she had borne a female, as when a male, Leuit. 12. 4, 5. And that curse of God threatned, I will greatly multiply thy sorrow and thy conception, In sorrow shalt thou bring forth children, Gen. 3. 16. remaineth vpon that sex, as a reall demonstration of this. 3. Experience sheweth that where they are wicked, they are farre worse then men; for cunning, and hypocrisie, for vncleannesse, and beastlinesse, for cruelty, and hard-heartednesse, for prophanesse, and impiety. Iesabel was worse then Ahab: Herodias then Herod: And Salomon speakes this from experience, Eccles. 7. 28. One man among a thousand haue I found, but a woman among all those haue I not found.

For to exhort all men to take heed they stumble not, nor take offence, at Use 1. the basenesse, or vnworthinesse of any person whom the Lord hath called: Take heed that yee despise not one of these little ones, Matth. 18. 10. Despise not any Professor for their sex, pouerty, age, or former lewdnesse: but labour to be of the same mind that was in Christ himselfe: reioyce in that wisedome and goodnesse of God that appeareth in this, as he did, Matth. 11. 25. Luke 10. 21. This is a necessary caueat: for he is a happy man, that doth not like the worse of Religion for this: or that doth not goe the more vnwillingly, vncheerefully, and heauily in the way that leades to life, because he shall haue no better company in that way: that made our Sauiour say, Matth. 11. 5, 6. the poore haue the Gospell preached vnto them, and Blessed is hee that shall not be offended in me. If many were demanded the cause of their dislike, or coldnesse in Religion, they would be as ready to giue this as any, euen the conception they take to the persons of them that professe it.

Three good remedies I will giue you against this corruption. 1. Consider thy owne selfe well, and thou shalt finde more cause to esteeme basely of thy selfe, then of any professor thou knowest, & to wonder more that God should haue such respect to thee, then to wonder at his mercy to any other. If these Disciples had done so, they would neuer haue repined, or wondered to see their Master conferre with this poore woman. This remedy the Apostle prescribes Tit. 3. 2. 3. shewing al meeknes to al men for we our selues also were somtimes foolish. 2. Consider it is Gods doing, whom then art thou angry at, when thou repinest at this, Is it not lawfull for me to doe what I will with mine owne? Is thine eye euill because I am good? Matth. 20. 15. 3. Consider for what end the Lord hath taken this course, God hath chosen the foolish things of this world to confound the wise, 1. Cor. 1. 27. This will one day confound many men, that they haue seene many women so zealous, full of knowledge, and grace; and yet themselues haue continued so void of all grace. The like may be said of great men, of ancient men, of such as haue liued ciuilly: that they haue seene [Page] [...] [Page] [...] [Page] so much knowledge, and grace, in the meanest sort of people, in young ones, in men that haue beene formerly notorious sinners, and yet themselues remaine so voide of all grace.

To exhort all professours of the truth; that forasmuch as the naturall man [...] taketh such occasion to mislike Gods truth, for the exceptions he is wont to take against the persons of them that professe it: that they would therefore be carefull to remooue (so farre as in them lieth) this stumbling blocke out of their way. To this end there must be great care.

1. In the ordinary sort of professours, that they be ¹ painefull in their callings: and euen redeeme the time they spend in frequenting holy exercises by rising the sooner, going to bed the later, abating somewhat in their diet, and apparrell, to preuent decay in their estate. This the Apostle prescribeth vnto all the faithfull as a meane to preuent scandall, and to gaine credit to the Gospell, When we were with you this we commanded you, that if any would not worke neither should he eat. For we heare that there are some which walke among you disorderly, working not at all, but are busie-bodies, 2. Thes. 3. 10. 12. ² Iust in all their dealings with men, shewing all good fidelity, that they may adorne the doctrine of God our Sauiour in all things, Tit. 2. 10. ³ Obedient, and dutifull to all such as God hath placed ouer them, Submit your selues to euery ordinance of men for the Lords sake; For so is the will of God, that with well doing, yee may put to silence the ignorance of foolish men, 1. Pet. 2. 13. 15.

2. In such as are young, that they be ¹ Humble, not selfe-conceited, Elihu had waited till Iob had spoken; because they were elder then he, Iob 32. 4. and verse 6. I am young, and yee are very old, wherefore I was afraid and durst not shew you mine opinion. ² Stayed, and well grounded in iudgement, Exhort young men to be sober-minded, Tit. 2. 6. and because Titus was a young man himselfe, he chargeth him to shew himselfe a patterne vnto his people (as in other things, so) in grauity, in sound speech and doctrine that cannot bee condemned, Titus 2. 7, 8.

3. In such as haue beene men of a scandalous life, before they vndertooke the profession of the truth; that they be ¹ Humble, as the Apostle did (out of that respect) shew himselfe to be, 1. Cor. 15. 9. ² Carefull to take heed of relapse, forasmuch as Sathan will be busie with them, as we heard euen now, out of Matth. 12. 44. ³ Such as shunne all appearance of their former sin, and striue so much the more carefully to gaine credit to the Gospell, by the fruitfulnesse of their life hereafter. As Zacheus who had in the former course of his life offended by oppression and extortion, professeth after his conuersion, Behold Lord the halfe of my goods I giue to the poore, and if I haue taken any thing from any man, by false accusation, I restore him fourefold, Luke 19. 8.

4. In women: that they be ¹ Modest and sober, Let women adorne themselues in modest apparell with shamefastnesse and sobriety, 1. Tim. 2. 9. ² Meeke and quiet, Let womens adorning bee, the ornament of a meeke and quiet spirit, which is in the sight of God of great price, 1. Pet. 3. 4. ³ Mercifull, and giuen to good workes, as Dorcas is commended to haue beene, Acts 9. 39. ⁴ Obedient and subiect to their husbands, as the Apostle inioynes them, Tit. 2. 5.

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Lecture the eight and fortieth, Aprill 3. 1610. IOHN IIII. XXVII.

IT followeth now, that we come to the second point that is obserued concerning them: namely, that though they did maruaile at it, and inwardly dislike it, yet none of them said vnto him, why dost thou so? what askest thou? or why talkest thou with her?

Now, before we can receiue our instruction from hence, it is fit that we inquire, what it was that stayed them from speaking to him at this time Considering that at other times when they had any doubt, they were wont boldly to speake vnto him, and to aske him any thing.

1. When he had taught any Doctrine publikely that they could not well vnderstand, their manner was, first to conferre among themselues of it, but if they could not receiue satisfaction that way, they were wont alwaies when they had him alone, to goe and mooue their questions vnto him. A notable example for all hearers. 1. Passe not ouer carelessely what you heare, and vnderstand not, but seeke to know the meaning of it, and to be resolued. 2. Conferre among your selues. 3. If you cannot so be resolued, goe to the Minister, your teacher. 4. If that will not serue, go to Christ by prayer, When they had heard him (by occasion) speake of the Resurrection from the dead, first they demanded one of another what the rising from the dead should meane: and because (though they receiued some light that way yet) there was one doubt they were not able to resolue one another in, they went to him, and asked him that question: Mark. 9. 10, 11.

2. And this was so vsuall a course with them, that when our Sauiour saw them conferring, and questioning among themselues about somewhat that he had taught touching his Ascention, it is said, that he knew they would aske him, and therfore he preuented them, and told them vn-asked, Ioh. 16. 19. When he had taught the parable of the sower, they (when he was alone) asked him the meaning of it, Mar. 4. 10. So when (teaching against the Iewish purifications) he had said, that that entreth into a man defiles him not, but that that comes from within him, when he came into the house away from the people, they asked him the meaning of it, Marke 7. 17. So when he had taught the Doctrine of diuorce very plainely, yet when he came into the house, they asked him againe of the matter, they would needs haue a repetition of that Doctrine, Mar. 10. 10.

3. He had made himselfe so familiar to them that way, that they were bold to make all their doubts knowne vnto him, though in some of them, they could not doe it without incurring iust blame for their shamefull ignorance and infidelity. When they saw the man that was borne blinde, they aske him a strange question, Ioh, 9. 3. Was it this mans sinne or his parents that was the cause? When they saw he had cast Sathan out of one that had beene possessed from his childhood, Marke 9. 28. When he was come into the house, his Disciples asked him secretly, why they could not cast him out. Such questions they durst neuer haue mooued, if they had not beene very familiar with him. But indeed (though he were their Lord and Master, and tooke it vpon him, and knew how to maintaine his honour in their hearts well enough, Iohn 13. 13. Ye call me Master and Lord, and ye say well, for so I am, yet) did he giue them great encouragement, and made them very bold with him that way. One notable example more I will giue you for this, [Page] Iohn 16. 5. Now I goe my way to him that sent me, and none of you aske me whither goest thou. 1. He blames them for not asking him. 2. Yet they had asked him that very question before. Peter, Iohn 13. 36. And Thomas, Iohn 14. 5. Lord wee know not whither thou goest. But his meaning is, they had not asked him often enough of that matter. Whereas friends are wont to mooue many questions to a friend that is going from them, into a farre country, they were so ouercome with griefe by hearing of his departure, that they were too mute, and mooued not halfe questions enough to him about that matter. A notable patterne for euery faithfull Minister of Christ not to shew himselfe stately, or austere, or churlish, or strange to any of his hearers, that shall be willing to make vse of him that way.

This being so, that at other times, and in other cases, they were so ready to aske him any thing they doubted of, how falls it out that at this time though they maruelled at it, yet no man asked him why he talked with this woman? Might not this haue beene as profitable a question as many other, that they propounded to him? Surely they knew they had offended, in entertaining in their minds the least dislike of that that Christ did, or doubt of the lawfulnesse or fitnesse of it: and they knew that by vttering their dislike they should haue offended in a further degree: and therefore they durst not do it: though they had offended in thinking irreuerently, and vndutifully, yet they durst not speake. And why durst they not doe it? What restrained them from vttering that which they had conceiued in their minds? Surely the reuerence they bare to his person: because they knew him to be the Son of God, the feare of God restrained them.

Here then we haue to obserue, two notable effects and fruits of the true feare of God.

1. Generall; it restraines the corruption of the heart, and keepes it vnder.

2. In speciall it restraines a man from calling into question, or speaking irreuerently of any of the words, or works of God.

The first Doctrine then is this:

That it is an increase, and a further degree of sinne, and a worse signe of a gracelesse man, to speake then to thinke euill. Doct. 3.

True it is, that euery man must make conscience of his thoughts, Keepe thy heart with all diligence, Pro. 4. 23. For 1. Men may be condemned for their thoughts: The thoughts of the wicked are abhomination to the Lord, Pro. 15. 26. 2. No man can make conscience of his words or workes, that makes no conscience of his thoughts, Matth. 12. 34. How can yee beeing euill speake good things? Ier. 4. 14. Oh Ierusalem wash thy heart from wickednesse that thou mayst bee saued: how long shall vaine thoughts lodge within thee? 3. Good men that obtaine strength from God to restraine the outward man, yet are vexed and humbled much for the euill thoughts they are subiect to.

But yet euill words and actions are worse then euill thoughts: and it is an increase, and a further degree of sinne, a greater signe of a gracelesse heart to speake then to thinke euill. Certaine it is, there is a latitude in sinne, there are degrees in it. Foure degrees are mentioned, Iames 1. 14, 15. 1. The motion and suggestion vnto sin, which proceedeth from our own lusts and concupiscence. 2. The consent that is giuen vnto that euil motion, when a man is drawne away by it and entised, finding a kinde of pleasure and contentment in it, which the Apostle calls the conception of sin. 3. The committing of it actually, which he calls the bringing forth and birth of sin. 4. The getting of a habit by continuing and persisting in it, which he [Page] calls the finishing of sinne. While sinne is in the thought, it keepes it selfe within the two first degrees, Pro. 30. 32. If thou hast beene foolish in lifting thy selfe vp, (viz. in choller or desire of reuenge, verse 34.) and if thou hast thought wickedly, lay thine hand vpon thy mouth. So is it spoken of Esay 59. [...]3. Wee haue spoken crueltie and oppression, conceiuing and vttering out of the heart false matters. This is noted for a high degree of sinne in great men, Micah 7. 3. The great man speaketh out of the corruption of his soule. They tempted God in their hearts, by asking meate for their lust. Yea they spake against God, they said, Can God furnish a table in the wildernesse, Psal. 78. 18, 19.

Reasons of the Doctrine, why it must needs be a great increase of sinne, and worse signe of a gracelesse man, when the corruption of the heart breakes out into word [...] action, are chiefly these two.

First it argueth, that sinne hath got a more full dominion and soueraignty Reas. 1. ouer a man (is riper and perfecter) when it commands the body and outward man, then when it rests within the heart. There is no man can possibly free his heart from corruption in this life, Pro. 20. 9. Who can say I haue made my heart cleane? No more can he his body neither, will you say. What man is free from sinne in word and deed, Iames 3. 2. yet this is farre easier then the other. Insomuch, as many a naturall man may goe farre that way, Philip 36. Concerning the righteousnesse which is in the Law, I was vnrebukeable. How much more easily may the man that hath grace? Therefore the Apostle doth likewise say, Rom. 6. 12. Let not sinne raigne in your mortall body, sin reignes when once it hath gotten the command of the body.

When a mans corruption and sinne breakes out into speech or action, it dishonoureth God much more, and doth more hurt to men, then Reas. 2. the sinne of the heart can doe, 1. Cor. 15. 33. Euill speeches corrupt good manners.

The Vse of this Doctrine is:

1. To exhort euery Christian to make tryall of his estate in this one point. The best man shall haue much adoe with the corrupt thoughts of his heart; Vse 1. but doest thou striue against them? and hast thou obtained that power ouer thy selfe, that thou canst keepe them in, of conscience to God; this may giue thee exceeding comfort, Prou. 21. 23. Hee that keepes his mouth and tongue, keepes his soule from troubles. The soundnesse of a regenerate heart, is seene in nothing more, then in making conscience of our speech, Matth. 12. 37. By thy words thou shalt bee iustified: and by thy words thou shalt bee condemned. See two notable examples of this, one in Iob, he glorieth much in this, Iob 31. 30. I haue not suffered my mouth to sinne, by wishing a curse &c. The other in Dauid, Psal. 17. 3. Thou hast tryed mee, and found nothing, for I was purposed, that my mouth should not offend. And 39. 1. I said I will take heede to my wayes, that I sinne not with my tongue, I will keepe my mouth as with a bridle. Yea he doth also feruently pray for this, Psal. 141. 3. Set a watch O Lord before my mouth: keepe the doore of my lippes.

2. To reprooue the madnesse of prophane men, that glory in this, that they are no hypocrites: they meane no hurt, they haue as good hearts as Vse 2. the best, though they speake merrily (for so they call all their scurrulous and bawdy talke) and though they speake vainely and foolishly (for so they call their swearing and blasphemie, Though they be such as haue said and resolued with themselues, as Psal 12. 4. with our tongues we will preuaile, our lippes are our owne, who is Lord ouer vs? But to these men I say, 1. It shall be easier for the secret Hypocrite in the day of iudgement then for [Page] thee: because thou hast dishonoured God more, and done more hurt to men. Esay 3. 9. Yea, they declare their sinnes as Sodome they hide them not, woe bee to their soules, &c. 2. Whereas thou gloriest, thou meanest no hurt, thy heart is not so bad; know thou there is much more filthinesse, prophanenesse, and wickednesse in thy heart then comes foorth at thy mouth. Matth. 12. 34. For of the abundance of the heart, the mouth speaketh.

The second point to be obserued is this, what it was that restrained them from vttering that mislike that inwardly they had conceiued, viz. the reuerence that they did beare vnto his person whom they knew to be the Sonne of God, which teacheth vs:

That there is that reuerence and honour due to God, as we may not dare Doct. 4. to make any doubt or question of his words or workes, of any thing he sayes or does, though we cannot conceiue the reason of it.

That we mistake not this Doctrine, I will tell you how far forth we may make question of Gods words and workes.

1. We may enquire into Gods secrets so farre foorth as he hath reuealed them in his Word: neither must men content themselues to be ignorant of any truth that God hath reuealed in his Word vnder this pretence, that we may not bee inquisitiue into Gods secrets, the things reuealed belong to vs and to our children, Deut. 29. 29. There is nothing reuealed in the Word, but it concernes vs and our children to know, Romanes 15. 4. Whatsoeuer is written, is written for our learning.

2. We may examine, and make question of any Doctrine that is taught vs by men, be they neuer so good, so that we examine it not by our owne reason, but by the Scripture, Acts 17. 11. the Beraeans are commended for this.

3. If any thing we finde in Scripture, and know to be Gods Word, seeme to vs to be against sense and reason, it is not simply vnlawfull to make a question of it, so we enquire onely of God in humble desire to be taught, and examine the matter by the Scripture, should not a people seeke vnto their God, to the Law, and to the testimony, Esay 8. 19, 20. The Papists cry out of our infidelity and prophanesse, because we will not rest in the plaine Word, Matth. 26. 26. This is my body. We enquire at God by the law and testimony, and finde that he hath beene wont in speaking of Sacraments to giue to the signe the name of the thing signified, and we doe finde also why he hath done so. This kind of making question euen of that, that God hath spoken, did neuer offend him, Luke 1. 34. the blessed Virgin did so.

4. It is not vnlawfull to enquire a reason of God workes: so we seeke it onely in the Scripture, Dauid when he considered the manner of Gods gouernement, sought to know the reasons of it, but it was too painefull, till he went into the Sanctuary, Psal. 73. 16, 17.

But yet for all this, this honour and obedience is due to God that we may not make question of any thing he hath said or done, to doubt of it, or dislike it, because we cannot conceiue the reason of it. We may not make our foolish reason the iudge, or the examiner of Gods Word, or workes, we must admire and adore that we cannot vnderstand. Our thoughts and reason must be brought into captiuity, 2. Cor. 10. 5. For the Word of God, euen such parts of it as our thoughts and affections are most apt to rise against, See 2. notable examples. The one in Eli, It is the Lord, let him doe what seemeth him good, 1. Sam. 3. 18. The other in Hezekiah, good is the Word of the Lord which thou hast spoken, 2. Kings 20. 19. For the workes of God see this direction, [Page] and rule giuen vs in two of the strangest and most wonderfull workes of God, namely the reiection of the nation of the Iewes, and the reprobating of a great part of mankinde in his eternall counsell. Euen concerning these here what the Apostle saith, Romanes 9. 20. Nay, but O man, who art thou that replyest against God? Shall the thing formed, say to him that formed it, Why hast thou made me thus? And 11. 33—35. O the depth of the riches both of the wisedome and knowledge of God! how vnsearcheable are his iudgements, and his waies past finding out? For who hath knowne the minde of the Lord, or who hath beene his counseller? Or, who hath first giuen to him, and it shall bee recompenced vnto him againe? And generally of all his workes, Iob 9. 12. Who will say vnto him, what doest thou? and 36. 23. Who hath enioyned him his way? Or who can say, Thou hast wrought iniquitie?

Reasons of it.

1. The high estimation we ought to haue of him in our minds, for his excellencie and greatnesse, He is the most high God possessour of heauen and earth, Reas. 1. Gen. 14. 22. This is is the ground of all piety, The feare of the Lord (this high esteeme of him in our hearts) is the beginning of wisedome, Psal. 111. 10. Now there is no man whom we honour indeed, and esteeme reuerently of, but we will iudge the best of his words and actions, Iob 29. 24. If I laughed on them, they beleeued it not. See an example of this towards an equall, Matth. 1. 19. Ioseph (out of the reuerent opinion he had of Mary) iudged the best of that which he could not conceiue good reason for; and durst not make her a publike example and a rule for it toward all, Charity thinketh no euill, 1. Cor. 13. 5.

2. His wisedome, iustice and power, is so infinite and absolute, that it is not possible he should erre or doe wrong, He is excellent in power, and iudgement, Reas. 2. and in plenty of iustice, Iob 37. 23. His will is the rule of all righteousnesse, the most High ruleth in the kingdome of men, and giueth it to whomsoeuer hee will, Dan. 4. 32. He worketh all things after the counsell of his owne will, Ephes. 1. 11.

3. The Lords manner hath euer beene to conceale from men, euen from his best seruants oft-times his meaning and intent, in many of his workes, Reas. 3. Rom. 11. 33. How vnsearchable are his iudgements, and his wayes past finding out? No man can fully vnderstand his meaning in his word, that that we know, is but a little, in comparison of that we are ignorant of, of all that God hath reuealed to vs touching his will, we may say with Eliphaz, Iob 4. 12. mine eare receiued a little thereof, and with the Apostle, 1. Cor. 13. 9. Wee know in part, yea of his workes also, with Iob 26. 14. Loe, these are parts of his waies, but how little a portion is heard of him? No not is his ordinary workes (howsoeuer Philosophers haue bragged much of their skill that way) doe men perfectly vnderstand the causes of them, and his manner of working in them, God thundreth marueilously with his voice, great things doth hee which wee cannot comprehend, Iob 37. 5. Much lesse in his extraordinary and immediate workes of iustice or mercy. Yea, it is for Gods glory thus to do, It is the glory of God to conceale a thing, Pro. 25. 2. And one chiefe cause of it, is our want of capacity and ability to vnderstand the Word and workes of God. The good Schoolemaster teacheth his scholler, so much onely as fits his capacity. It is therefore a good rule for vs to follow, which Elihu giues, Iob 36. 24. 26. Remember that thou magnifie his worke which men behold: euery man may see it, man may behold his worke afarre off. Behold God is great and wee know him not, neither can the number of his yeeres bee searched out.

The Vse of this Doctrine is:

[Page] 1. To Exhort euery Christian to settle in his heart this reuerend perswasion Use 1. of the Word, as to acknowledge and admire the truth, and holinesse of it, euen in those things which he vnderstandeth not, nor can conceiue the reason of; and to reiect with detestation, all blasphemous thoughts that may rise within himselfe, and all lewd persuasions that he may receiue from others, to esteeme vnreuerently of any part of it. Take in this the Apostle for an example, who hauing mentioned two obiections which profane men are apt to make against the truth, reiects them with detestation, and saith God forbid, Rom. 3. 6. and 6. 2. Till a man become thus simple, and haue his thoughts thus captiuated, he shall neuer attaine to true wisedome, Gods Word giues Wisedome to the simple, Psalme 19. 7. and if any man seemeth to bee wise in this world, let him become a foole that he may be wise, 1. Cor. 3. 18.

To Exhort vs, in all Gods iudgements and corrections vpon vs, to Vse 2. take heed of murmuring, or opening thy mouth against God. but doe as Psalme 62. 5. My soule keepe thou silence vnto God. Take rather this course. 1. Seeke and enquire what is in thee: and what thou hast done that hath thus prouoked God, Let vs search and try our waies, and turne againe to Lord, Lam. 3. 40. 2. Though thou canst finde no notorious crime in thy selfe, or such as might prouoke him to so extraordinary a iudgement, yet rest resolued, he cannot wrong thee, though he should cast thee into hell; and therefore submit thy selfe in all reuerence, and seeke peace with him, Whom, though I were righteous, yet would I not answer, but I would make supplication to my Iudge, Iob 9. 15. 3. Be assured, that if thou vnfainedly feare him, hee intendeth thy good in this his iudgement, though thou cannot yet perceiue it, Psalm. 25. 10. All the paths of the Lord are mercy and truth: vnto such as keepe his Couenant, and his testimonies.

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THE NINE AND FORTIETH LECTVRE, ON APRILL, X. MDCX.

IOH. IIII. XXVIII, XXIX, XXX.

The Woman therefore left her Water-pot, and went her way into the City, and saith vnto the men:

Come see a man which told me all things that euer I did, is not this the Christ?

Then they went out of the City, and came vnto him.

WE haue already heard the conference, that our Sauiour had with the Woman of Samaria, and how it was interrupted and broken of, by the comming of the Disciples. In these words is set downe the notable effect and fruit that came of it.

The parts of the Text are two.

1. The endeauour that this Woman vsed to draw her neighbours vnto Christ, verse 28, 29.

2. The successe God gaue to this her endeauour, verse 30.

Concerning her endeauour, three things are to be obserued. 1. The zeale and forwardnesse she vsed, in going to her neighbours, verse 28. 2. The motion and persuasion she vsed, when she was come vnto them: she desired no more of them, but that they would come and see Christ. 3. The reasons she vsed to draw them to this.

For the first, there be three things noted by the Euangelist, verse 28. that doe much commend the zeale and forwardnesse of this woman, in seeking to draw her neighbours vnto Christ. 1. That he saith, The woman therefore (for so it is in the originall) went her way into the City. 2. That hee saith, she left her water-pot, or payle behinde her, for the word [...] signifieth any vessell vsed to carry water in. 3. That he saith when she came into the City, she said vnto the men, Come see a man that hath told me all things that euer I did.

The word therefore implieth, that somewhat that is mentioned before, was the cause of her so suddaine and hasty departing from Christ, and running [Page] into the Citie, and what was that? Surely if we looke backe into the two former verses, we shall finde two causes of it. 1. Because the Di [...]ciples were now come out of the City with meat for him, and she thought he would be gone as soone as he had eaten somewhat; therefore shee made hast to goe, and call her neighbours, for feare he should be gone, before they could come. 2. Because Christ had plainely told her, he was the Messias, therefore she went her way: Why? but that should rather haue stayed her still with him, and made her desirous of further speech. No verily; for she did vndoubtedly belieue, that he was so indeed as he had said, and her heart was so astonished with suddaine ioy, and earnest desire to draw her neighbours to him, that she could neither speake, nor tarry any longer, but away shee goeth into the City, and telleth her neighbours.

But why did she leaue her paile behind her? Surely though she came to the Well, of purpose to fetch water, and she had need, and vse of water, for some worke she had to doe at home; yet the ioy she found, in the knowledge of Christ, and the zealous desire she had to win her neighbours; made her carelesse both of the water, and of her paile also; and forgetfull of the worke she had to doe at home. 2. She left it for haste, because if she should haue taken it with her, and carried it home, she could not haue gone with that speed, to fetch her neighbours, as she thought it was needfull she should doe. 3. It is to be obserued that the Euangelist saith when she came into the City, she said to these men [...], or (as the best translaters reade it) to the men of that place, that is, the neighbours among whom she liued, and all of them without difference, she sought to draw them all vnto Christ.

Hauing thus opened the meaning of this verse, let vs now obserue two points in it for our instruction. 1. The zeale she had to run and fetch her neighbours. 2. The leauing of her paile behind her.

And first in that the Holy Ghost hath here obserued, that this Woman, so soone as she knew and beleeued in Christ, was so zealous to draw her neighbours to him, that for their sakes shee was content to leaue Christ, though no doubt she desired much to continue with him; and to depriue her selfe of the comfort and benefit, she might haue found if she had tarryed longer with him. 2. And made such hast to fetch them for feare he should be gone, before she could bring them. 3. And called them all, shee saith to the men, one as well as another, without speciall respect to any, with neglect of others. 4. And thus she did, being but a woman, a poore and simple woman.

We haue this Doctrine to learne. That euery one that truely knoweth Christ, and findeth comfort in him, will be carefull and ready to draw others Doct. 1. to him.

1. When they haue found this comfort, they cannot choose but speake of it to others, their hearts would burst if they should not speake of it, Gods grace is like fire in their bones, as Ier. 20. 9. They cannot hide it: Though Christ had charged the two blind men he cured, that they should say nothing of it, Matth. 9. 30. Yet when they departed, they could not for their liues conceale it.

2. That which the Apostle requireth, of all that haue receiued the wealth of this world, 1. Tim. 6. 19. that euery one will doe that hath receiued the heauenly riches of Gods grace, they will doe good with it to others, they will be ready to distribute and communicate it to others, Paul wished heartily that both Agrippa and all that heard him were altogether such as he was, excepting his bonds, Act. 26. 29. in this is grace not vnlike to worldly [Page] wealth, no vsurer is forwarder so soone as money commeth in, to put it out againe, then euery true belieuer is to put out the grace that he hath receiued, hee that had receiued the fiue talents went and traded with them, Matth. 25. 16. See this in sundry examples, Psal. 51. 13. Dauid saith, he would teach Gods Wayes to others, they that feared the Lord spake often one to another, Mal. 3. 16. So soone as Christ had found Philip, Philip went and found out Nathaniel, Iohn 1. 45. So soone as Matthew was conuerted, he gathered together a great company of Publicans and others to meet at his house, Luke 5. 29.

The Reasons why it must needs be so, are many. 1. They know Reasons. the Lord hath straightly commanded and bound them, that no man should content himselfe, to know, belieue, repent, but seeke also to cause others to doe it, Ezek. 18, 32. Cause therefore one another to returne, and liue yee, Luke 22, 32. When thou art conuerted, strengthen thy brethren, 1. Pet. 4. 10. L [...]t euery one as hee hath receiued a gift, minister the same one vnto another, as good disposers.

2. The loue they beare to God, prouoketh them to doe all they can to enlarge his kingdome, Knowing the terror of the Lord, we perswade men, 2. Cor. 5. 11. verse 14. and the loue of Christ constraineth vs.

3. The loue they beare to their neighbours. The first and chiefe worke of faith is loue, faith worketh by loue, Gal. 5. 6. And there is no loue in him to his neighbour, that loueth not his soule, Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sinne vpon him, Leuit. 19. 17. Count him not as an enemy, but admonish him as a brother, 2. Thess. 3. 15. If the conscience of the Lepers accused them for not acquainting the City that was ready to be famished, with the victuals and spoile the Assyrians had left behinde them, 2. Kings 7. 9. how much more will it doe that in this case.

4. They know it is the best meanes to increase the grace they haue. The more they draw to knowledge and faith, the more will their owne knowledge and faith increase in them, I long to see you that I may impart vnto you some spirituall gift; that I may be comforted together with you, Rom. 1. 11, 12. As the casting forth of your seed bringeth it you backe againe with great increase, 2 Cor. 9. 6. Because God knew Abraham would make good vse of that he knew, for the instruction of his family, therefore he would hide nothing from Abraham, Gen. 18. 19.

5. They know, no good worke they can doe, will haue the like recompence of reward, as this: the workes of mercy men haue done but to the bodies of others, haue oft turned away Gods plagues from them, that otherwise would haue fallen on them for their sinnes, as appeareth by the counsaile Daniel giueth to Nebuchadnezar, breake off thine iniquities by shewing mercy to the poore; if it may be a lengthening of thy tranquillity, Dan. 4. 24. But a farre greater promise is made to him that hath done this worke of mercy to the soules of others, Iames 5. 20. Let him know; hee that hath conuerted his brother, hath saued a soule from death, and shall hide a multitude of sinnes.

6. Lastly: this is the end God respecteth in bestowing his graces vpon any, not that they should keepe them to themselues, but benefit others by them, Men doe not light a candle and put it vnder abushell, but on a candlesticke, &c. Mat. 5. 15. The manifestation of the spirit (that is, those gifts where it is manifested that men haue the spirit of God) is giuen to euery man to profit withall. God comforteth vs in all our tribulations, that we may bee able to comfort them which are in trouble, 2. Cor. 1. 4.

The Vse of this Doctrine is first to exhort all men to approoue the truth Use 1. [Page] of their conuersion by this, them specially whom God hath giuen most meanes vnto, for the winning of others. And those are three sorts of men.

1. Such as are men of wealth and authority, as Magistrates, Land-lords, Richmen, for they might draw many to Christ, by their example, much more by their perswasion, Acts 18. 8. When Crispus once belieued, many of the Corinthians belieued also, and were baptized. And Pro. 19. 6. Many reuerence the face of the Prince, and euery man is a friend to him that giueth gifts. If such would but say to them that depend vpon them, I wish you well, and would doe you good, but I should loue you better, and doe more for you, if I saw more Religion in you, and loue to the Word, Oh what good might they doe! And because they doe it not, but the contrary, to them principally, will the destruction of Gods people be imputed. So that now it may be said of all prophanesse and impiety in the land, Ezra 9. 2. The hand of the Princes and Rulers is chiefe in the trespasse.

2. Such as are kinsmen and men of speciall acquaintance, that haue many friends, are most bound to this duty, 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house, and to recompence their kindred, for that is an honest thing, and acceptable before God. It is said of Andrew, that so soone as he knew Christ, he went first and found out his brother Simon, Iohn [...] 41. And Cornelius, against Peter should come, had called together his kinsmen and speciall friends, Acts 10. 24.

3. Such as are Masters of families, husbands, parents, are more bound then others to this duty. For they may preuaile greatly, if the fault be not in themselues: therefore it is so oft spoken of good men, that when they receiued the faith, all their family became religious, Iohn 4. 53. Acts 18. 8. and 10. 16. and 15. 33. Indeed this is not alwaies so, but if there had not beene very much in this, surely the Holy Ghost would not haue giuen so many examples of it. Therefore is Ioshua so confident, Iosh. 24. [...]5. As for mee, and my house, wee will serue the Lord. Hee would vndertake for them.

2. Sith all are bound to this duty, and the more we can gaine to God, the Use 2. greater shall our comfort be, let euery Christian be exhorted to fit, and enable himselfe to doe it. Foure things there be that will make a man fit to win others to the loue of Religion. 1. He must haue knowledge and be able to conuince them, that they are out of the way, yee are filled with all knowledge able to admonish one another, Rom. 15. 14. 2. He must himselfe be fully perswaded that it is necessary all men be religious and liue vnder a true ministry, and that they are in a miserable estate that liue otherwise: and haue an inward compassion of them, we also belieue and therefore speake, 2. Cor. 4. 13. Christs bowels yearned in him for the people that were as sheepe without a shepheard, and therefore shewed such desire they might haue more teachers, Matth. 9. 36. 38. 3. He must resolue to meet with many discouragements, if he will vndertake this, as Lot did in admonishing the Sodomites, and euen of his owne sonnes in law, Gen. 19. 9. 14. and arme himselfe with patience to endure them. Without this resolution and patience, no man shall be able to doe any good seruice to God. Be strong and of a good courage, Iosh. 1. 6. and againe, verse 7. onely be thou strong and very couragious that thou maist obserue to doe according to all the Law which Moses my seruant commanded thee. Specially in this kind, 1. Thess. 5, 14. Be patient toward all men. Thou must consider, 1. That though thy endeauours haue not preuailed hitherto, yet they may hereafter, they may glorifie God for thee in the day of their visitation, 1. Pet. 2. 12. 2. That though they doe not preuaile at all, yet shall thy comfort and reward be neuerthelesse, though Israel bee not [Page] gathered, yet shall I be glorious in the eyes of the Lord, Esay 49. 5. 4. He must liue so, as he may gaine credit to his profession by his holy life: it is the honest conuersation of Christians and the good workes that will win naturall men, and cause them to glorifie God for them in the day of their visitation, 1. Pet. 2. 12. Whereas on the contrary it may be said of many professours, as Gen. 34. 20. They make all of their profession, to stinke amongst the inhabitants of the land.

The third Vse is for reproofe; for what conscience most men make of this duty, we may discerne it if we looke but on their children and seruants. Use 3. Nay, many euen of them also that would be counted professours, some neighbours, some parents, yea some Ministers fret at nothing more, then at the forwardnesse of such as they should haue drawne to Christ, and discourage them all they can. I will say no more to such, but wish them to remember what a curse Nehemiah in the Spirit of Prophesie, wished to Sanballat, and Tobia, for discouraging Gods people by taunts, &c. Nehem. 4. 5.

I know many parents will say, that they send their familie to the Ministers to be instructed, and it is he that hath charge of all the soules in his Parish; and wherefore else do we pay him our tythes? But to them I say, 1. The most of you will not see that they come to the Minister; nor can endure hee should be ouer busie with them this way. 2. Thou shouldest be an helpe to thy Minister this way, his burden is too great if thou helpe not, Phil. 1. Philemon was Pauls fellow-labourer. 3. Thou art as straitly charged with thine owne family; as he is with the Congregation, and so much the more as thou hast more meanes to preuaile with them then the other. 4. It is the speech of a Cain, Gen. 4. 9. Am I my brothers keeper?

Lecture the fiftieth, Aprill 17. 1610. IOHN IIII. XXVIII.

IT followeth now that we come to the second point, wherein this Woman shewed her zeale, viz. in leauing her payle behind her. And that we may ground our instruction well from this example: obserue in it these points. 1. She came for water, and therefore sure had need and vse of water for some businesses she had to doe at home: 2. Yet, she leaueth both her water and her payle, and the businesse she had to do at home: 3. Why did she so? Surely her heart was so taken vp with ioy that she knew Christ, and with zealous desire to make him knowne to her neighbours, that she came carelesse and forgetfull both of her water and of her payle, and worldly businesse:

2. Though it was not vnlawfull for her after she knew Christ, to follow her worldly businesse, yet she knew by doing it at this time she should haue sinned, because shee should haue neglected a greater duty then the carrying home of her water, or doing other of her worldly businesse; she feared that she could not haue brought her neighbours soone enough to Christ, if she had gone home with her water, and therefore she had rather neglect both her water and her payle, and the businesse she had to doe at home, then to neglect a worke of farre greater importance, euen the drawing of her neighbours to Christ.

The Doctrine then that we haue to learne from this example, is this: [Page] That the man that knoweth Christ aright, and is truely conuerted, careth lesse for worldly things then he did before.

Before we confirme this Doctrine, to preuent the mistaking of it, two things must be obserued.

1. Shee was not bound now she had found Christ, and knew him to her comfort, to forsake the world quite, and giue ouer her worldly businesse. There is no opposition betweene these things, so as it should be necessary for all that desire to serue God, and seeke his kingdome, to giue ouer their worldly callings, neither is this the way to perfection, as Papists haue dreamed. No man hath warrant to spend his whole time in priuate deuotion, vpon pretence that he will forsake the world. Indeed the Minister should say as the Apostles doe, Acts 6. 4. Wee will giue our selues continually to prayer, and to the ministration of the Word. But no other Christian neede say so, but rather should seeke to liue in such a calling, as wherein he may haue somewhat else to imploy himselfe in, for the profit of others, Ezek. 18. 18. Because he hath not done good among his people he shall dye in his iniquity. Christ vseth not to draw men from their callings, but such onely as he chooseth to be his Ministers, when the man that was dispossessed would haue continued with him, he sent him away, saying, returne to thine own house, Luk. 8. 38, 39. The true cause why most men and women, by following their worldly businesse, loose all grace, and become so earthly minded, is not in their worldly callings, but in themselues and their owne corruption. There haue beene Christians that haue had great dealings in the world, yet daily serued God, and receiued thereby no decay of grace, for in them they serued the Lord Christ, Colos. 3. 24. Let Ioseph be an example for men in this case; he had great dealings in the world, both while he was in Potiphars house, and specially afterward, yet continued he a very religious and holy man. And for women, Let her be an example that is mentioned, Pro. 31. A better huswife cannot be found, verse 13. 15. 27. Yet her chiefe praise is this, that she was a woman very religious, verse 30. And therefore the Apostle speaketh to a Christian seruant, hauing an Infidell to his master, whose condition in that respect was hardest of all other, 1. Cor. 7. 21. Art thou called being a seruant care not for it.

2. She was not bound, now she knew Christ to her comfort to cast away her payle, now she had found this treasure, to cast away her worldly goods. Nay Religion bindeth a man to be a good husband, to seeke to preserue and increase also that estate that God hath giuen him. The eighth commandement, that bindeth a man not to impaire, but to increase, so far as in him lyeth the good estate of his neighbour, bindeth him much more to haue a care of his owne estate. It is not lawfull for a man to be carelesse of his estate, no not vpon pretence of charity or mercifulnesse to the poore, as is plaine by that strait charge that is so often giuen vs to take heed how we become sureties for another man, Pro. 11. 15. and 20. 18 and 22. 26. yea euen in releeuing the Saints, we must haue respect to our ability, Acts 11. 29. The goods that any man hath are not his owne, but they are Gods gifts; the siluer is mine, and the gold is mine, saith the Lord of hoasts. Hag. 2. 9. and he is but the steward of them, and shall be called to account how he hath vsed them, My meate also which I gaue thee, fine flowre, oyle, and hony wherewith I sed thee, thou hast euen set it before them for a sweet sauour. Ezek. 16. 19. And therefore to cast any of them away, euen the least bit of bread (oh that our gamesters and drunkards, and Prodigals could beleeue this) is a sin against God. And that is the reason of that law, Deut. 20. 19. Thou shalt not destroy the trees, for thou mayest eate of them; and of that commandement of our Sauiour, Ioh. 6. 12. Gather vp the fragments that remaine that nothing bee lost. These two points being [Page] thus premised, let vs now proceed to the confirmation of the Doctrine.

This is a certaine fruit, and sure note of a true Conuert; he maketh not that account of worldly things as he did before. But as the loue of worldly riches, when it once seizeth vpon any heart, it presently decayeth grace in it, and draweth it away from the loue of heauenly things, Matth. 13. 22. The cares of this world, and the deceitfulnesse of riches choke the Word, and maketh it vnfruitfull. So on the other side, when once God hath giuen a man a true taste and loue of heauenly things, he shall grow to adistaste and light regard of worldly comforts. Yea according to the measure of a mans inward loue and ioy he taketh in heauenly things, shall his neglect and contempt of the world be in him. The expectation and desire Abraham had of heauen, made him willing to leaue his owne countrey, and to continue out of it all his time. The Church is said, Apoc. 12. 1. To haue the moone vnder her feet, that is, all worldly things which like the Moone, are subiect to continuall change.

The power that Gods grace hath this way, may bee obserued in three points.

1. It maketh a man willing to part with whatsoeuer is dearest to him in the world, if he cannot hold it with Gods fauour. That is a treasure for which a man will be content to sell all that euer he hath, Matth. 13. 44. to loose all things, and to count them but dung in comparison of it, Phil. 3. 8. This made all Gods people in Israel to leaue their dwellings and possessions there, and to come to Ierusalem where God was purely worshipped, 2. Chron. 11. 16. This made Moses willing to forgoe all his honours, and pleasures, and hopes he had in Pharaoh [...] Court, and to ioyne himselfe vnto Gods afflicted and despised Church, Heb. 11. 24. 25.

2. It moderateth the affection of a man to earthly things, and teacheth him to vse them with more sobriety and indifferency; so as he doth neither so greedily desire them, nor is so discontented in the want of them, nor so lifted vp in the abundance of them, as others be, it makes him able to say with the Apostle, I haue learned in whatsoeuer state I am therewith to bee content. I know, both how to be abased, and I know how to abound; euery where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need, Phil. 4. 11, 12. He vseth them as the traueller doth his good lodging he findeth in his Inne, for his necessity, and the better enabling him to goe forward in his iourney homeward, but setteth not his heart vpon them, Psal. 62. 10. And thus he professeth that he is but a stranger and pilgrime vpon earth, and seeketh for another country, Heb. 11. 13, 14.

3. It so taketh vp a mans heart (specially in his first conuersion, in his first loue) as it maketh him very carelesse and forgetfull of all things else. As Peter and Andrew, Iames and Iohn straitway left their ships, their net, and their father, and followed Christ, Matth. 4. 20. 22. This made Christs hearers Mar. 8. 2. so carelesse of their meat for three daies together, and Mary to neglect her hu [...] wifry, in the entertaining of Christ, and leauing all to sit her downe at Christs feet, to heare his words, Luke 10. 39.

The Reason of this Doctrine is this, that they haue found another treasure, and where the treasure is, there will the heart be, Matth. 6. 21. He Reason. that once counteth Religion his treasure, cannot set his heart on the world; the heart can no more be deuided betweene them, then it is possible for a man at the same time to looke with one of his eyes towards heauen, and with another vpon the ground. These two things, the loue of the world, and the loue of God, are of a masterfull disposition. Into what heart soeuer they enter, they will be commanders, and rule alone, which [Page] is the reason of that speech of our Sauiour, Matth. 6. 24. No man serues two masters.

1. To instruct vs what to iudge of such Christians, as vse not onely on the Sabbath day, but on the weeke dayes also to goe to Sermons and Exercises Use 1. of Religion; worldly men thinke of these men, that they doe more then they need, yea, more then they ought to doe, that this will bring them to beggery. Yea, many are afraid to be religious, or to frequent the Ministry of some men, for feare least they should be drawen to doe thus as they see many of their hearers are. In handling this point I will shew: 1. What is to be said for the warning and admonition of these men. 2. What is to be said for the encouragement and defence of them.

1. It is indeed a great sinne in any professour to neglect his calling, vpon pretence of following Sermons, and seruing God, specially if he haue a charge, and want other meanes to liue by; and that many of the better sort of Christians are too much inclined to this sinne, appeareth by Pauls beating on this point so much in his Epistles to the Thessalonians, Study to be quiet and to doe your owne businesse, and to worke with your owne hands as wee commanded you, 1. Thess. 4. 11. We heare that there are some which walke among you disorderly, working not at all, but are busie-bodies. Now them that are such, we command, and exhort by our Lord Iesus Christ that with quietnesse they worke, and eate their owne bread, 2. Thess. 3. 11, 12. but this is a great sinne. For 1. Euery Christian should desire to liue of himselfe, that he may not be chargeable vnto others, 1. Thess. 5. 11, 12. When he had charged them to follow their owne businesse, and to worke with their hands, he giues this for a reason, that nothing may be lacking to them. 2. If a man haue a family, and prouide not for it, he is worse then an Infidell; 1. Tim. 5. 8. Therefore Paul saith, 1. Cor. 7. 33. The marryed careth (and that lawfully) for the things of the world. 3. Say a man could prouide for himselfe and his family sufficiently, yet he must also haue a care to follow his calling, that he may haue to giue others that need, Rather let him labour, working with his hands the thing that is good, that he may haue to giue to him that needeth, Ephes. 4. 28. And this reason the Apostle giueth why himselfe did at Ephesus with the labour of his owne hands minister vnto his owne necessities, and to them that were with him; and why (according to his example) others in the like case of necessity and for the auoiding of scandall should doe the like; euen the remembrance of the words of the Lord Iesus, how he said it is a more blessed thing to giue then to receiue, Act. 20. 24, 35. 4. Say a man haue enough for all this, yet must he haue care of his estate, for this cause, because if he decay in it, he shall be a scandall to his profession, and alienate others from the truth, Pro. 14. 20. The poore is hated euen of his owne neighbour. Therefore Paul maketh this one reason for this, 1. Thess. 4. 11, 12. Doe your businesse and worke with your owne hands, that yee may walke honestly to them that are without. 5. Say a mans estate were so plentifull, that no decay could be discerned in it to the scandall of his profession, yet is he bound to liue and take paines in some calling wherein he may be profitable to others, else can he haue no true comfort in any of Gods blessings that he doth enioy, for thus runneth the promise, Psalme [...]28. 2. When thou eatest the labours of thy hands, thou shalt bee blessed; and it shall bee well with thee, 2. Thessalonians 3. 12. They onely eate their owne bread, that labour in a calling.

2. It is to be granted that there is not the like necessity of frequenting the publike exercises of Religion on any other day as there is on the Sabbath, for that, there is an expresse commandement, & on that euen the poorest is bound to keepe an holy rest vnto the Lord, for the commandement bindeth all men, and none is exempted from it, Exod. 20. 10. which on the other daies they are not.

[Page] 3. It is not to be denyed, but some Christians may and ought to spend more time in the exercises of Religion then other some. Such as are of wealth and ability to liue of themselues, are more bound to frequent the publike exercises on the weeke day, then poorer men. Such as by their callings haue more leisure and freedome from worldly employment, then such as haue more necessary and important businesse. Of rich men it may be said, There is a price put into their hands to get wisedome, Pro. 17. 16. That maketh the Apostle speake as he doth of the priuiledge that the single person hath aboue the marryed, the vnmarried man careth for the things that belong to the Lord how hee may please the Lord: The vnmarried woman careth for the things of the Lord, that shee may bee holy both in body and in spirit, 1. Cor. 7. 32, 34. and the widow also, shee that is a widow indeed and desolate, trusteth in God, and continueth in supplications and prayers night and day, 1. Tim. 5. 5. Whereas verse 14. Other women haue other imployments. Such a widdow was Anna, Luke 2. 37. she departed not from the Temple, but serued God with fasting and prayer night and day.

Lecture the one and fiftieth, Aprill 24. 1610. IOHN IIII. XXVIII, XXIX.

IT followeth that we come now to shew, what is to be said for the defence and encouragement of those men, that not contenting themselues to serue God vpon the Sabbath, do vpon the weeke daies, leaue their worldly businesse, and spend much time in Gods worship. And that I will deliuer (for the better helpe of your memory and mine owne) in fiue principall and chiefe points.

1. Euery Christian is bound to serue God not vpon the Sabbath onely, but to spend some part of euery day in Gods worship. This was signified in the Law: 1. When God commanded there should be a morning and euening sacrifice offered euery day, Exod. 29. 39.

And the King is commanded (notwithstanding all his weighty imployments) to reade some part of Gods Word euery day, Deut. 17. 19. and that we should pray euery day, it is euident by the fourth petition of the Lords pray. Therefore we reade that Gods seruants did set themselues certaine times for prayer euery day, and obserued them precisely, Psalme 55. 17. Dan. 6. 16. and yet both these were men that had much businesse. Reasons for this are these: 1. Though the Sabbath in a speciall sort be called the Lords day, yet is euery day his too, Psal. 74. 16. Therefore as the Apostle prooues, we must glorifie and serue God with our bodies as well as our soules, because they are both his, 1. Cor. 6. 20. so may we prooue that God is to be serued euery day, as well as on the Sabbath day, because euery day is his.

2. If we do not by this meanes euery day stirre vp, quicken, and nourish Gods grace in our selues. The deceitfulnesse of sinne and Sathan, and worldly occasions will by little and little harden vs, and steale away our hearts from God, security will creepe vpon vs before we be aware, Heb. 3. [...]3. And the more dealings a man hath in the world, the greater cause he hath to feare this. That is the reason that is giuen, why the Lord will haue the King to read euery day, Deut. 17. 20. That his heart bee not lasted vp, and that he turne not from the commandement.

[Page] 3. The little time spent in Gods seruice euery day, will bring Gods blessing vpon the whole day; and vpon the businesse and occasions of that day. As the first fruits that Gods people gaue to him, brought his blessing vpon all the rest, Deut. 26. 10, 11. It is that, that giueth vs a sanctified vse of the day, and of all the comforts of it; of our owne labours, and of the labours of our seruants, 1. Tim. 4. 5. So that when a man shall remember how many houres in euery day he hath spent, in sleeping, eating, drinking, and sporting; and how few houres, yea minutes of the day, he hath bestowed on the Lord, and on his owne soule, he shall haue cause to complaine, as Iob 7. 6. My dayes are swifter then a Weauers shuttle, and are spent without hope.

2. It is lawfull to haue publike assemblies, to keepe Lectures and Exercises, not on the Sabbaths onely, but on other daies also; and for Gods people to frequent them. This is euident in the practise and example of the Primitiue Church, and of our Sauiour himselfe. It is spoken to the praise of Gods people in the Primitiue Church, that they continued daily with one accord in the Temple, Acts 2. 46. And Luke 19. 47, Christ taught daily in the Temple and had a great audience, verse 48. All the people hanged on him, and 21. 37, 38. In the day time he taught in the Temple, and at night hee went out to the mount of Oliues; and in the morning all the people came to heare him in the Temple, Mar. 8. 13. We read, that a very great multitude had followed him, and continued with him three daies; and some of them came from farre; so that besides those three daies, they spent some good time, in comming to him, and going backe. If it had not beene lawfull to keepe Lectures and exercises vpon weeke dayes, doubtlesse he would not so vsually and often haue preached on those dayes, and if it had not beene lawfull for Gods people of all sorts to frequent them, surely he would not haue suffered them to doe it, he would haue reprooued them for it. So that he that shall reprooue or deride, or blame Gods people for this; out of doubt he hath not the spirit of Christ in him.

3. Though no man be so expresly and particularly commanded to goe to Sermons on the weeke day, as on the Sabbath; yet all that are able to doe it, whose necessities will permit them, are as well bound to goe to Sermons on the weeke day, as on the Sabbath. God requires more seruice, of euery man then he hath expressely and particularly commanded. Besides the sacrifices that God had expresly commanded, there were free offerings vnder the Law; which men of their owne voluntary will did bring vnto God, Leuit. 1. 3. and 7. 16. None were expresly commanded, to goe vp to Ierusalem at the three feasts, but onely the males, Exod. 34. 23. nor among the males any that were vnder 20. yeares of age (for such onely were wont to be numbred, Exod. 30. 4) and yet we finde that Elkanah was wont to take with him all his family, his wiues, his sonnes and daughters euery yeare to those feasts, 1. Sam. 1. 4. 21. So did the blessed Virgin, euery yeere keepe the Passeouer at Ierusalem with her husband. And our Sauiour himselfe when he was but twelue yeares old, was wont to goe with them, Luke 2. 41, 42.

If any shall obiect and say that God alloweth no will-worship; but hath Obiect. straightly charged vs in his worship and seruice, to follow precisely the direction of his Word, Deut. 4. 2. Yee shall put nothing to the Word that I command you, nor take ought therefrom, that yee may keepe the commandements of the Lord your God which I command you.

I answer, this was no will-worship; neither did they in this more, then they were bound to doe; for 1. The seruice it selfe that they did to God, Answ. was expresly and particularly commanded, and not of their owne deuising, Leuit. 1. 3. A law was set downe for voluntary offerings. They that would [Page] offer of their owne voluntary will are expresly limited what they should offer, and where, and how. 2. Though there were no particular and expresse commandement; for these persons to doe this seruice; yet there was a generall commandement that bound them to doe it, if their health and ability and necessary occasions would permit them. There was a generall commandement that bound them to doe God what seruice they were able to doe, Thou shalt loue the Lord thy God with allthine heart, and with all thy soule, and with all thy might, Deut. 6. 5. Which law our Sauiour giueth for the summe of the first Table, Matth. 22. 37. The Lord did not expresly command them this seruice: 1. Because he would not be burdensome vnto them, women and children might haue many iust lets: 2. Because he would try their loue. The like we may say for the Sabbath, God hath expresly commanded vs no more but one day in seuen to rest from our labours, and spend in his seruice, Exod. 20. 9, 10. 1. Because he would not haue his seruice burdensome vnto vs. 2. To try our loue, and what we will doe voluntarily; for he taketh great pleasure in a voluntary and free seruice, The children of Israel brought a willing offering vnto the Lord, euery man and woman, whose heart made them willing to bring for all manner of worke, which the Lord had commanded to be made by the hands of Moses, Exod. 35. 29. Therefore Dauid vowed this to God, Psal. 54. 6. I will sacrifice freely vnto thee. He and the people reioyced, and found wonderfull comfort in this, when they had offered willingly, 1. Chron. 29. 9. While Anna gaue sucke, she knew, she was not bound to go to the feast, shee said to her husband, I will not goe vp, till the childe bee weaned, 1. Sam. 1. 22. The iourney was long, and she was to tarry long there; but when she was free from that necessary let, she knew she was bound to goe euery yeere, and shee missed not. So that as they that can pleade iust necessity to keepe them from Sermons on the weeke day, shall bee held excused; so they that are not withheld by any such necessity, and vse their liberty as an occasion to the flesh, Galathians 5. 13. shall bee iudged voyde of all loue to God and his Word, if they neuer heare the Word but vpon the Sabbath. Take heede therefore of pretending necessitie in this case; say not, thou wouldest goe to the Sermon, but thou canst not spare so much time. If thou canst spare euery weeke as much time in the alehouse, or in some vnnecessary recreations, or canst spare so much money as can be gotten in this time, in sundry idle and vnnecessary expences, and canst not spare so much to goe to a Sermon, thou art no better then an Hypocrite.

4. Euen they whose necessity will not permit them to frequent the publike assemblies on the weeke day, yet are bound to nourish in themselues, a willing minde to doe it if they were able, they should be willing euen aboue their power, 2. Cor. [...]. 3. They should desire that liberty that others enioy this way, in this case I may, that to euery one which (in another case) the Apostle saith to the seruant, if thou maist bee made free, vse it rather, 1. Cor. 7. 21. and esteeme it a iust cause of griefe to them, that they haue not that liberty to follow the meanes of their spirituall comfort as others haue, we should all striue to be so affected towards the Lords Tabernacle, as Dauid was, when he said, How amiable are thy Tabernacles, O Lord of hostes! My soule longeth, yea euen fainteth for the courts of the Lord: my heart and my flesh cryeth out for the liuing God, Psalme 84. 1, 2. Euery man is bound to esteeme it a great happinesse to enioy that liberty, that he may oft resort to Gods House, and to count that time of all other best spent, and most to his profit and benefit that is spent in Gods seruice, Prouerbs 8. 33, 34. Heare instruction and bee wise, and refuse it not: Blessed is the man that watcheth daily at my gates, Psalme 27. 4. One thing haue I desired of the Lord, [Page] that I will seeke after, that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple, Luke 10 42. One thing is needfull, Mary hath chosen the better part which shall not be taken away from her. Euery man is bound to esteeme this the true and proper end of his being here, to get grace and saluation; and to thinke them happier then himselfe, that may enioy more liberty this way then he doth; and though he cannot in person be present with them, yet to be with them in heart and desire, and to say with Dauid, Psal. 84. 4. Blessed are they that dwell in thy house.

So that of them that are glad of any businesse or excuse to keepe them from the Sermon; and count them fooles that take more paines this way then themselues, we may boldly say, their hearts are not vpright within them.

5. They that with an honest heart, doe vse to spare some time from their callings to employ this way, shall not need to feare that this will bring them to beggery.

For 1. Godlinesse hath the promise of the life that now is as well as of that that which is to come, 1. Tim. 4. 8. And there is generall promise made to all that feare God, they that seeke the Lord shall not want any good thing, Psalme 34. 10. No rich man vnder heauen can bee so assured, that hee and his shall be preserued from beggery, as euery poore Christian may be.

2. There is a speciall promise this way, made to this part of godlinesse aboue all other; that they that can make more account of Religion and Gods seruice, then of earthly things shall be sure not to be loosers thereby, Psal. 119. 165. Great peace haue they which loue thy Law, and nothing shall offend them. Matth. 6. 33. First seeke the kingdome of God and his righteousnesse; and all these things shall be added vnto you. and 19. 29. Euery one that hath forsaken houses, or brethren, or sisters, or father, or mother, or lands for my Name sake, shall receiue an hundred fold, and shall inherit euerlasting life.

3. God hath made these promises good by prouiding miraculously this way, for such as haue neglected their worldly estates, their profits, or ease out of loue to his seruice, No man shall desire thy land, when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare, Exod. 34. 24. yet were their houses to be left very weake, all that while that all the males aboue 20. yeares old were to continue at Ierusalem in those three feasts; and they had many enemies in all their borders. So we reade that our Sauiour did twice worke a miracle, to feed them that came farre, and tarryed long to heare him preach, Matth. 14. 15. 21. and Mar. 8. 2—9. And no maruell, for Heb. 6. 10. God is not vnrighteous to forget your worke and labour of God. And what good Master would suffer his seruant to decay, and grow to beggery, by doing him seruice.

So that whosoeuer they bee, that are thought by following Sermons, to haue decayed their estates, bee you assured, that either their idlenesse and vnthriftinesse otherwayes hath decayed them, or else they haue followed Sermons, for some by-respects, and not with vprightnesse of heart.

The second Vse is for reproofe; 1. To discouer the vnsoundnesse of most mens hearts, who make so great reckoning of earthly things, and Vse 2. set their hearts vpon them. It is euident they neuer yet found the true treasure: they neuer truely tasted of heauenly comforts, they affect these things so much, for that they know no better. This is made a note of the man that shall ascend into the hill of the Lord, that he hath not lift vp his soule vnto vanity, Psalme 24. 4. If any man loue the world [Page] the loue of the Father is not in him, 1. Iohn 2. 15. Their end is destruction that minde earthly things, Phil. 3. 19.

2. To reprooue such Christians, as so ouercharge themselues with worldly businesse, as they can finde no time for Gods seruice.

Lecture the two and fiftieth, May 8. 1610. IOHN IIII. XXIX, XXX.

THe first point, wherein this Woman shewed her zealous endeauour to draw her neighbours vnto Christ, we finished the last day; and now we are to proceed vnto the two last, viz. 1. The thing she mooued her neighbours vnto, when she was come vnto them: 2. The reason she vsed to persuade them to that she mooued them vnto.

For the first, that we may vnderstand her words well, and ground our Doctrine vpon them; it is to be obserued.

1. Though she was her selfe fully perswaded that Iesus was the Christ, and did with all her heart desire, that they might be also so perswaded of him; yet she taketh not vpon her to teach and conuert them her selfe, but seeketh onely to bring them to the same meanes, whereby her selfe was conuerted.

2. Though she were able, by a good argument, to conuince their consciences, that he was the Messiah, and seeketh also to doe it; yet she thought not that enough, she resteth not in that, but would needs haue them to come to him themselues.

3. She desires no more of them, but that they would come and see him. Why (may one say) what good would that doe? could they know by seeing him, that he was the Messiah? Did she thinke that the beholding of him would suffice to bring them to faith? No surely, for many saw him that neuer could beleeue in him. One would thinke she should rather haue said; Come and heare him, then come and see him; for faith commeth by hearing, and not by seeing, Rom. 10. 17. If the hauing of Christs picture before our eyes (that we may behold it when we pray) had beene such a helpe to faith and deuotion as the Papists imagine; out of doubt the Holy Ghost would haue so described his stature, complexion and countenance, in the History of the Gospell, as that we might haue had some directions to make his picture by. Why then desireth she no more of them, but that they would come and see him? I answer: 1. She doubted not, but if they would but come to him, he would take occasion to instruct and conuert them, as he had done to her selfe: 2. When she biddeth them come and see, shee meaneth, come and prooue, and make tryall whether he be not the Christ; as the same phrase is vsed, Psal. 34. 8. Taste ye and see how gracious the Lord is. So that this is the Doctrine we are to learne from hence for our owne instruction.

That this is a chiefe duty whereby euery man must shew his zeale and Doct. 3. desire of the saluation of others, to draw them to the same meanes whereby themselues were conuerted, to vse that credit and power they haue with them, to draw them to the Ministry of the Word.

True it is, this is not all, that a priuate Christian may, and must doe to procure the conuersion of others. For, 1. Some priuate Christians, are able to teach their families, and neighbours themselues, and may doe great good that way; and all should seeke to be able to doe this. Aquila and [Page] Priscilla, expounded the way of the Lord to Apollos, Acts 18. 26. Euen women should be able to teach their children, Pro. 1. 8. and 6. 20. and their seruants, Pro. 31. 26. and their neighbours, Tit. 2. 3. 2. There is great force, in priuate admonition and exhortation, to further the conuersion of others, else our Sauiour would not haue prescribed this course for the restoring of a brother that is fallen, that before we tell the Church, we should deale with him priuately, neither would he haue giuen hope of giuing our brother this way, as he doth, Mat. 18, 15, 16. Neither would this haue beene noted as a thing so highly pleasing vnto God, and in these desperate and prophane times, Gods people did vse this meanes to preserue themselues from the common contagion, Mal. 3. 16. Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a booke of remembrance was written before him, for them that feared the Lord and that thought vpon his name. 3. A priuate Christian, may greatly further the conuersion of others, by his holy example. Christian women may and ought so to liue, as their husbands that obey not the Word, may (without the Word) be won by the conuersation of the wiues, 1. Pet. 3. 1. The like may be said of children, seruants, and neighbours also. 4. A priuate Christian may do much, for the procuring of the saluation of others, by his feruent prayer vnto God for them, 1. Iohn 5. 16. If any man see his brother sinne a sinne that is not vnto death, let him aske, and hee shall giue him life for them that sinne not vnto death. When the Holy Ghost had mentioned the feruent prayer that Steuen made for his persecutors, Acts 7. 60. immediately he addeth, Acts 8. 1. And Saul consented to his death. As if he should say, Saul was one of these he prayed for, and on him that prayer did light, whatsoeuer it did on the rest.

But though a man, that hath any zeale and desire of the saluation of others, haue thus many meanes whereby he may procure it, yet the chiefe meanes he can vse, is to draw them to the Ministry of the Word, to perswade them to heare. See the proofe of this, in the example of all such Christians as the Holy Ghost hath most commended, for their zeale in seeking the saluation of others. 1. For neighbours; when the zeale that the faithfull should haue vnder the Gospell, is prophecied of; it is said they should shew it this way, Esay 2. 3. Many people shall goe, and say, come, and let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his wayes. 2. For parents, and Masters of families, we haue the example of Elkanah the father of Samuel; whose care of his children, and seruants is commended in this, that though he was well able to instruct them himselfe, yet he was wont alwaies when he went vp to Shiloh (the place of Gods publike worship) himselfe, to take all his family with him, 1. Sam. 1. 21. 3. For kinsmen and speciall friends, we haue the example of Cornelius, whose zealous desire of the saluation of his kinsmen and speciall friends was declared in this, that though he was one, that might haue beene very likely, to preuaile much with them, both by his prayer, example and knowledge, yet he rested not there, but when the Lord had bid him send for Peter, and told him he should speake to him words, whereby both himselfe, and all his house should be saued, he got them all together, against Peter should come, that they might be partakers of his Ministry with him, Acts 10 24.

The Reasons of this Doctrine are two. 1. It is the best meanes to remoue that preiudice which alienateth the minds of most men from the loue Reasons. of Religion, if they could be got to heare. It is a chiefe pollicie of the diuell whereby he keepeth most men from the loue of Religion, to worke in them a hard conceit of the best Ministers; either for some absurd opinions, that they imagine them to hold, or for some grosse crimes, that they [Page] thinke they liue in: This was the portion of all the Prophets, they had all manner of euill spoken of them falsly, Matth. 5. 11, 12, Yea this is so vniuersall, that our Sauiour maketh it a note of a false Prophet, when a Minister hath no slanders raised on him, Woe vnto you when all men shall speake well of you; for so did their fathers to the false Prophets, Luke 6. 26.

Now there is no such way whereby this preiudice may be remooued out of the minds of men, as if they could be drawne to heare. When Philip had spoken much good of Christ: Nathaniel could not belieue it: Why? Nathaniel had conceiued preiudice against Christ: how doth Philip seeke to remoue this? Come and see saith he, Iohn 1. 46. The officers that were sent to apprehend our Sauiour had a very hard opinion of him, but when they had once heard him, they conceiued better of him, and said, Iohn 7. 47. Neuer man spake like this man.

2. There is farre more power in the Ministry of the Word to preuaile with the heart of man, then in any meanes a priuate man is able to vse, say he haue as good knowledge, and gifts as any Minister: No man hath cause to hope, that either the instruction he can giue, or his good example, or his prayers, should be able to doe that good, as the Ministry of the Word may. For, 1. It is the meanes God hath ordained to doe this mighty worke by, It hath pleased God by the foolishnesse of preaching to saue such as doe belieue, 1. Cor. 1. 21. and is called therefore, 2. Cor. 3. 8. the Ministration of the Spirit. 2. God hath made a speciall promise to this ordinance of his, aboue all other meanes, that he will be with it, to assist and blesse it, Matth. 28. 20. So as, 1. A man hath no hope, that any meanes he can vse, should be able to conuert his childe, seruant, kinsman, or neighbour, till he can get him to be an hearer, How shall they call vpon him in whom they haue not belieued? How shall they belieue in him of whom they haue not heard? Or how shall they heare without a preacher? Romanes 10. 14. 2. He may be assured this meanes will at one time or other (if he belong to Gods election) preuaile with him. Esay 55. 3. Incline your eares and come to mee, heare, and your soule shall liue; and if this preuaile not, nothing will, Luke 16. 31. If they heare not Moses and the Prophets, neither will they bee perswaded, though one rose from the dead.

The Vse is, 1. For all in generall, to direct vs in our prayers for the Parliament Use 1. at this time. We must hold our selues bound in conscience, to pray earnestly to God, for the States of the Realme, now assembled in Parliament. Ester vndertaking a businesse that did much concerne the whole Church (as they now assembled in Parliament doe) craued this helpe of Mordecay, and all Gods people, that they would fast, and pray to God for her, Ester 4. 16. Pray that their principall care may be to take order. 1. That an able and conscionable Ministry may be placed euery where 2. That all the people may be compelled to heare. For the first, It is said of Iehosaphat, 2. Chron. 17. 6. That hee did lift vp his heart to the wayes of the Lord (and Oh that our States now would doe so!) But how did he shew that, verse 7. He set Princes throughout all the Cities of Iudah to teach, that is, to see the people taught, verse 9. And see the fruit and effect o [...] this, verse 10. And the feare of the Lord fell vpon all the kingdomes of the Lands, that were round about Iudah, so that they made no warre against Iehosaphat. This would free vs from feare of the traiterous Papists at home, and abroad. For a faithfull Ministry (if it were placed euery where) would be as the charriots and horsemen of Israel, 2. Kings 13. 14. Euen the King himselfe acknowledged so much. And yet see a second fruit of it, 2. Chron. 17. verse 12. And Iehosaphat waxed great exceedingly, and hee built in Iudah [Page] Castles, and Cities of store. This would make our State and Kingdome to prosper, and flourish; if the States would lift vp their hearts to this worke. There would be no crying in our streets, Psal. 144. 14. no danger of inuasion, or such like euills.

The second thing we should pray for them, is that they may take order, Use 2. that where there is such a Ministry planted, the people may bee compelled to heare. It is to no purpose to bind Papists to come to Church, vnlesse order first be taken that they may be well taught when they come there. But it is certaine, that where there is a good Ministry established, the Magistrate may and ought to compell all his subiects to come and heare, notwithstanding all pretence of their conscience to the contrary. This is euident by the speech the Lord vseth to his seruant (by whom not the Minister onely but the Magistrate is meant) Luke 14. 23. Go out into the high waies and hedges, and compell them to come in, that my house may be filled: and by the practise of good Iosiah, 2. Chron. 34. 22, 23. who compelled all that were found in Israel to serue the Lord their God.

The second Vse of this Doctrine, is for direction to Masters of families. They haue a calling and authority to teach their children and their seruants, as we haue heard: but they must know their office and calling is subordinate to the office and calling of the Minister; he may not presume aboue his calling and gift. His chiefe duties are these: 1. To vse his authority and interest that he hath in the hearts of his children and seruants, to draw them to goe with him to the Ministry of the Word, as we heard out of 1. Sam. 1. 21. When Elkanah went to Shiloh, he tooke all his house with him. When Naaman came to doe his homage to God, 2. Reg. 5. 15. It is said, he and all his company came and stood before the man of God. 2. He must vse his best skill and endeauour to make the Ministrie of the Word profitable to his family, by examining them, by making things plainer to them, and applying them more particularly then they were in the publike Ministrie. This our Sauiour himselfe vsed as the most profitable family-exercise that could be; for examining them, see Matth. 13. 51. and for opening things vnto them which they had heard, Mar. 4. 34. This will giue an edge to that that is publikely taught, Deut. 6. 7. in the margin. 3. Though he may when he reades a Chapter in his family, giue notes, and obserue what he learneth out of it; for his owne and their instruction, yea he may aske his family also what they can learne and obserue out of that they reade, (for Rom. 15. 4. Whatsoeuer is written is written for our learning) yet may not he take vpon him to interpret the Scriptures, or to teach any thing out of them to his family, but what he hath learned at the publike Ministry. Say a man haue beene trained in Schooles of learning, and haue neuer so great gifts, and fitnesse to exercise a publike office in the Church; yet may he not take vpon him to Minister, till he first be prooued, 1. Tim. 3. 10. Much lesse may a priuate Christian take vpon him, to analyse or interpret (which is the most difficult thing, and requireth most skill, of any thing that belongs to the worke of the Ministry) not being approoued to haue such a gift.

That would certainely open a gappe to most dangerous confusion and schisme, and errour. It is good therefore for all priuate Christians to hearken to that counsell the Apostle giueth, Rom. 12. 3. For I say through the grace giuen vnto me, to euery one that is among you, not to thinke more highly of himselfe then he ought to thinke, but to thinke soberly, according as God hath dealt to euery man the measure of faith.

The third Vse of this Doctrine is for reproofe; for this argueth plainely, that there is in most men (euen of them that make a good profession) Vse 3. [Page] no desire or care either of their owne saluation, or of those that are neerest, and ought to be dearest vnto them: because 1. They care not what Ministry they liue vnder, whereas this ought to be the chiefe care of a Christian, to plant himselfe and his, and to dwell there where he and they may enioy Gods ordinance, as you may see, One thing haue I desired of the Lord that I will seeke after, that I may dwell in the house of the Lord all the daies of my life, Psal. 27. 4. 2. In placing of their children either in seruice, or marriage, they are vtterly carelesse, what Ministry they shall liue vnder: whereas though they haue giuen them neuer so good education while they haue liued with them, they haue iust cause to feare, they shall decay and loose that grace they haue, if they shall not continue to liue vnder a true Ministry, Where there is no vision the people decay, Pro. 29. 18. Nay, for the most part they of all other prooue the most vngracious that haue had best education, when once they loose the benefit of the publike Ministry.

Lecture the three and fiftieth, Iune 12. 1610. IOHN IIII. XXIX.

IT remaineth now that we come vnto the third and last thing, that the Euangelist obserueth in the endeauour of this woman, to draw her neighbours vnto Christ, viz. the reason she vsed to persuade them to come vnto him, to Come and see him, in these words, Come and see a man which hath told me all things that euer I did. She doth not in plaine tearmes affirme him to be Christ, but alledging the experience herselfe had had of his diuine and supernaturall knowledge, she appealeth to their owne consciences whether this be not a good argument to proue him to be the Messiah, He hath told me all things that euer I did.

Now before we come to the Doctrine that the Holy Ghost intendeth to teach vs in this place, two doubts are to be answered for the better vnderstanding of the words, 1. How she saith, Christ had told her all that euer she did, seeing it may seeme by verse 17, 18. that Christ told her of no sin, but of her fornication onely.

The answer is: 1. That it may very well be, that our Sauiour told her much more, then is there expressed; for the Euangelist (we know) vseth not to set downe fully, and at large, all the speeches or actions of our Sauiour, but those points which were principall and of chiefest vse. 2. It is euident verse 18. That he told her, not onely of the whoredome she liued in at that present, but how many husbands she had had, and so declared that he knew well what her life had beene from the beginning. 3. There is no inconuenience will follow, if we grant that (out of the abundance of her heart, as in all languages men haue beene wont to doe in like cases) she did vse an excesse of speech which we call Hyperbole; so that when her meaning was to say, he hath told me many things that I haue done, euen the most secret things that euer I did, she might well, and without all vntruth expresse it thus, He hath told me all that euer I did; as Matth. 3. 5. It is said that Ierusalem, and all Iudea, and all the region round about Iordan, came to Iohn to be baptized, because very many out of those parts came, and though it be euident by Luke 7. 30. that they came not all. And Christ is said, Heb. 2. 9. To haue tasted death for all men, because he dyed for many, as it is expressed in the very next verse, He brought many children vnto glory.

Now in that this Woman that had now truth of grace in her; not onely [Page] affirmes, that Christ had told her all that euer shee did, but also alledgeth this as an argument, to prooue him to be the Messiah, the Sonne of God.

We learne this Doctrine: That the Lord is priuy to all the wayes of men, and can tell vs all that euer we did. But this Doctrine and the Vses Doct. 2. of it we haue alread handled in the fourteenth Lecture, and therefore I will passe by it here.

Lecture the foure and fiftieth, Iune 19. 1610. IOHN IIII. XXX.

FOlloweth now the successe, God gaue to the zealous endeauours that this Woman vsed to draw her neighbours vnto Christ, which is set downe in this verse. In which we are to obserue, that which we may wonder at, if we obserue it well; 1. That vpon her speech they went out of the City and came to Christ: and 2. They were a great many that did so, as may appeare, verse 39. 41. 3. They beleeued vpon her report that he was the Messiah, verse 39.

Now from hence we haue this instruction to learne: That the conuersion Doct. of a man to Christ, dependeth neither on the worthinesse of the party that is conuerted, nor on the excellency of the meanes, whereby he is conuerted, but onely vpon the free grace and pleasure of Almighty God. This is that the Apostle teacheth, Iam. 1. 18. Of his owne will begat hee vs, with the word of truth, Rom. 9. 18. He hath mercy on whom he will haue mercy, and whom he will he hardeneth. But the truth of this Doctrine shall more cleerely appeare to you in these points.

1. He giues the meanes of grace to some, and denyeth them to other, euery whit as worthy as they, hee forbad Paul to preach in Asia or Bithynia, and called him to preach in Macedonia, Acts 16. 6, 7, 10. Our Sauiour did that at Capernaum which he refused to doe at Nazaret his owne country; as Elias was sent to a widow in Sarepta, and not to any of the widdowes that were in Israel; and Elizeus clensed Naaman the Syrian, where as there were many lepers in Israel that were not clensed by him. England hath had the preaching of the Gospell these fiftie yeares together, Spaine nor Italy neuer had it since the daies of the Primitiue Church: nay, Ireland for the most part (though it be vnder the same gouernment) neuer had it; nay, euen in England, many Townes haue had it without intermission these 50. yeares together; many neuer had it yet. And what may be imagined to be the cause of this? Surely this hath come to passe, neither by chance, nor by the will of man, but it hath beene the Lords doing alone. He that said, Amos 4. 7. I haue with-holden the raine from you, and I caused it to raine vpon one City, and caused it not to raine vpon another City; it is he onely that hath caused the Word to be preached in some places, and caused it not to be preached in other some: And what hath mooued him to do this? Surely no worthinesse he saw in these Countries, townes or persons, to whom he granted his Gospel, aboue the rest, to whom he hath denied it; but his good pleasure onely, as the Apostle teacheth, 2. Tim. 1. 9. Hee hath called vs with an holy calling, not according to our owne wrokes, but according to his owne purpose and grace which was giuen to vs in Christ Iesus before the world was.

Secondly, among those to whom he giues the meanes, we shall finde to[Page] some they are blessed; Others (euery whit as worthy; and more likely to receiue good by them) are neuer the better for them: 1. Some few in those places that enioy the meanes, feele Gods power in them to their conuersion, Ier. 3. 14. One of City, and two of a Tribe; and the greatest part (by farre) is neuer the better for them, Matth. 22. 14. Many are called, but few are chosen. 2. Some simple rude people, are wont to finde such a blessing on the meanes, as that they attaine to great measure of knowledge, and grace by them; whereas others of better nature, capacity and education, enioying the very same meanes, can feele no sweetnesse, or power in them. I giue thee thankes O Father, Lord of heauen and earth (saith our Sauiour, Matthew 11. 25.) that thou hast hidden these things from the wise and prudent, and reuealed them vnto habes. 3. Some that haue beene notoriously and infamously wicked, we see are oft conuerted by the meanes, and made new men. Others become most vile and wicked men by them, that were very ciuill and morall men before. By the same Ministry whereby the Publicans and Harlots were conuerted, the Scribes and Pharisees were made outragiously wicked, Matth. 21. 31, 32. And from whence commeth this, that the meanes of saluation, do good on some, and no good on other? Surely, not from the worthinesse of the persons that are conuerted, or from the excellencie of the meanes, but onely from the good pleasure of Almighty God, according as we haue seene, Euen so, O Father, for so it seemed good in thy sight, Matth. 11. 26. He hath mercy on whom he will haue mercy, and whom he will he hardneth, Rom. 9. 18.

3. Though he doe vse to worke by meanes; yet the meanes, he is wont to worke by, are so weake and simple, that they are more likely to hinder his worke, then to further it at all. In his most miraculous workes, he hath beene wont to vse meanes; but they were such, as all the world might see, had in themselues no force at all to effect that which he wrought by them. See this, Iosh. 6. 3. [...]. They must 1. Goe round about the City for sixe daies together, once a day, and seuen times the seuenth day. 2. The last time they had gone round about it, the Priests must blow the trumpets of Rams-hornes seuen times. 3. When these trumpets had beene blowne the seuenth time, all the people must giue a shout, and then the walls fell downe flat. Doe you not thinke the men of Iericho scorned them all this while, and thought them out of their wits? The like we shall see in a miraculous cure done vpon Naaman the Leper, he must go wash himselfe in [...]ordan seuen times, and then he should bee cleane 2. Reg. 5. 10. And vpon a man that was borne blind, Christ made clay with his spittle, and a [...]nointed the eyes of the blinde man with the clay, Iohn 9. 6. And so doth he in the great worke of mans conuersion vse meanes, yea he hath set downe and appointed in his Word what meanes he will vse, and without which he neuer vseth to worke. But what are these meanes: Surely, [...]. Corinthians 1. 21. The foolishnesse of preaching, that is; 1. Preaching, which the most men, and wisest men in the world, all that perish, esteeme contemptibly of, and account meere foolishnesse, 1. Cor. 1. 18. 23. 2. The preaching of such men as haue no shew with them in the world, no outward meanes to draw men after them; such as the Apostles were, poore Fishermen of Galilee, such as were commonly esteemed ignorant and vnlearned men, Acts 4. 13 3. Such a kinde of preaching, as is plaine, and without all ostentation, and shew of humane gifts, as the Apostle protesteth his was, 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome.

2. Yea, we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes, then by such as haue beene farre more excellent and likely to doe good. As he fed fiue thousand with fiue loaues, [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] and yet twelue baskets full of the fragments remained, Matth. 14. 17. 21. and but foure thousand with seuen loaues, and yet but seuen baskets of fragments remained, Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans, then either Mary, or the two Disciples could doe with the eleuen Apostles, Marke 16. 11, 13. Yea, she drew more to Christ, at one time, then we reade either the twelue Apostles that were sent forth to preach, Matth. 10. Or the seuenty Disciples that were sent forth to preach, Luke 10. Or Iohn the Baptist did at any one time. Ioshua though a person farre inferiour to Moses in gifts, and but his seruant, yet was his gouernement blessed farre aboue Moses; and the people much better in his time, then they had beene in the dayes of Moses; Insomuch as, he in his age giues that testimonie of them, Iosh. 23. 8. that they had stucke fast to the Lord, euen to that day. And there were many more conuerted by the Ministry of the Apostles, then by Christ himselfe; yea, many that despised him while himselfe preached, by their Ministry were conuerted to him, Iohn 8. 28. When yee haue lift vp the Sonne of man, then shall yee know that I am he. 3. Yea, we shall finde that God hath beene wont to prepare such of his seruants, as by whom he hath intended to do greatest good to his Church, by making them see, how weake and insufficient they haue beene, and by bringing them to a base conceit of themselues. So dealt he with Moses, Exod. 4. 10. with Esay, Esay 6. 5. with Ieremy, Chap. 1. 6. and with Paul, 1. Cor. 2. 3. and 2. Cor. 2. 16.

Would you know the reason why God giues the meanes to some, and denyeth Reason. them to others more worthy then they; why he blesseth the meanes to some, and not to others; why he vseth to worke by such weake meanes, and more by them (oft) then by stronger? Surely the reason is this, that his glory might the more appeare in them whom he doth saue. For if all should haue the meanes of grace; or if all should profit by them that haue them, Gods mercy should not so much be magnified in the conuersion of the Elect; or if the Lord should vse to worke by strong meanes onely, the glory of the worke would be ascribed to the meanes, and not vnto him, whereas now the whole praise redounds to the Lord himselfe, 2. Cor. 4. 7. The excellency of the power is of God, and not of vs. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise.

1. To perswade all men if they want the meanes, to seeke to God for them, yea to perswade vs that haue the meanes, to pray for them that want Use 1. the meanes, and cannot feele their owne want, nor pray for themselues: for 1. There is no hope God will saue men without meanes, Rom. 10. 14. How can they beleeue vnlesse they heare: 2. It is the Lord onely that withholdeth the meanes from them, and who onely must giue them the meanes whoeuer be the instrument, Matth. 9. 38. He is the Lord of the haruest, and he only must send forth labourers into his haruest. 3. Why doth he withhold the meanes, because he hath no respect to them, nor care of their saluation, Act. 17. 30. The times of this ignorance God regarded not. If men were perswaded of this, they would not liue vnder a dumbe Ministry themselues, yea they would pitty them more that doe.

2. To persuade such as enioy the means, yea the best meanes, not to rest in this; or to thinke it sufficient, that they frequent the meanes; but to seeke 2. earnestly to God, both before they come, and after, for his blessing; and to carry themselues with that reuerence and deuotion, while they are in the vse of the meanes, as they may approoue themselues to him; for 1. The best Ministry shall neuer doe thee good, vnlesse the Lord worke with it, as the water of Bethesda (though it had vertue in it, to heale all infirmities) yet it cured none, vntill the Lord had sent his Angell to stirre the water, Iohn [Page] 5. 4. so though the Ministry of the Word haue a great vertue in it, and be able to saue our soules, Iam. 1. 21. yet can it conuert none, vnlesse the Lord worke with it, 1. Cor. 3. 7. Neither is he that planteth any thing, nor hee that watereth, but God that giueth the increase. 2. If it doe thee no good, it will doe thee hurt, 2. Cor. 2. 16. It is a sauour of death, where it is not a sauour of life. 3. The true cause (as thou hast heard) why thou profitest not, is because the Lord fauoureth thee not; the Lord hath no respect vnto thee; those whom the Lord loueth, shall profit by the meanes, yea by very weake meanes. Thou hast enioyed great and excellent meanes a long time, and canst not profit by them. Consider the true cause of it, Iohn 8. 47. Yee therefore heare not (that is profitably, for they all heard) because ye are not of God. If men were perswaded of this, they would be troubled for their great vnprofitablenesse; they would be more earnest with God for his blessing vpon his ordinance

3. To admonish Christians, not to despise the Ministry of the meanest of Gods seruants; but to reuerence Gods ordinance, euen in the weakest 3. Ministry. I speake not this, to countenance and iustifie the Ministry of euery one that taketh vpon him to preach, or to tye Gods people to rest vpon them. For I know well: 1. There be many that runne before they bee sent, Ier. 23. 2 [...]. 2. It were as intollerable bondage and tyranny, to binde Gods people to rest vpon the Ministry of such as cannot instruct them, as it were to compell infants to abide with such nurses, as haue neither sucke nor food to giue them I dare not condemne such Christians, as hauing Pastours in the places where they liue, of meaner gifts, do desire (so they do without open breach or contempt of the Churches order) to enioy the Ministry of such as haue better gifts; and sometimes do leaue their owne, to heare the other; so they do it without contempt of their own Pastours, and without scandall and offence to th [...]mand their people. Because, 1. That though sundry of the hearers (not of the Scribes and Pharisees onely) but of Iohn the Baptist also did oft frequent Christs Ministery, not onely on other dayes, but euen on Sabbaths also; yet I cannot finde, that our Sauiour did euer blame them for it. 2. Though the Lord doe oft-times worke most mightily by weakest meanes, yet ordinarily and for the most part, as by the wholesomest and best food, he giues the best nourishment; so by the Ministry of them that haue the best gifts, he doth most edifie his people. Therefore the great successe of Iohns Ministry is partly ascribed to the excellent gifts God gaue him, and whereby he fitted him for that worke, he shall go before him, in the spirit and power of Elia to turne the hearts of the fathers to the children. Luk. 1. 17. So this is alledged for one cause of the successe of Barnabas his Ministry in Antioch, Act. 11. 14. Because he was a good man, and full of the holy Ghost and saith; and of the fruit that both his Ministry, and Pauls had in Iconium, that they preached in such a manner, so soundly, so substantia [...]ly, with such euidence of the spirit, Act. 14. 1. They so spake that a great multitude both of the Iewes, and also of the Greekes beleeued. Therefore [...]aul calleth vpon Timothy, to stirre vp his gift, 2 Tim. 1. 6. and to giue himselfe diligently to study for the increase of his gifts, 1 Tim. 4. 14, 15. and telleth him this was the way, to saue himselfe, and them that heare him, ver. [...]6. So. Cor. 14 12. He exho [...]t them to seeke for such gifts, as whereby they might excell to the edifying of the Church. Why (might some haue obiected) what needeth this? seeing wee may doe as much by meane, as by excellent gifts? But the Apostle plainely declareth by these exhortations that he was of another minde. 3. Euery Christian hath right and title to the gifts of all Gods seruants, and therefore it is no sinne for them (when conueniently they may) to make their benefit of them, Whether Paul, or Apollo, or Cephas, all are yours, 1. Cor. 3. 22. [Page] yet must euery Christian take heed that he doe not so admire Gods gifts in any, as that he despise the Ministry of the meanest of Gods seruants; nor commend one to the disgracing of others, nor rest or addict himselfe so to one, as that he despise others. This was that sinne, for which the Apostle so taxeth the Corinthians, euery one of you saith, I am of Paul, and I of Apollos, and I of Cephas, 1. Cor. 1. 12, For 1. It is our sinne and shame, and iust cause of humbling to vs, if we cannot profit by the meanest Minister that God hath sent, ye may all prophecy one by one, that all may learne, and all may be comforted, all may learne by euery one that prophecyeth and preacheth the word soundly, and may receiue comfort and edification by him, 1. Cor. 14. 31. 2. The power of the Ministry dependeth not (as we haue heard) on the excellency of the teachers gifts, but vpon Gods blessing that he hath promised, and is wont to giue to his owne ordinance.

4. The fourth and last Vse, is to encourage euery man, in his place, to do his endeauour, to draw others to God, both Ministers, and Masters of families, 4. and priuate Christians also. For, 1. If thou doe preuaile, and God make thee his instrument to conuert but one soule, the comfort, and blessing of it, will be vnspeakeable, Let him know that hee which conuerteth a sinner from the error of his way, shall saue a soule from death, and shall hide a multitude of sins, Iames 5. 20. 2. If thou endeauour it with an honest heart, be thy gifts neuer so weake and meane, thou hast cause to expect Gods blessing, and that thou shalt preuaile with some, 2. Chron. 29. 11. Deale couragiously, and the Lord shall be with the good. An example of this we haue in this poore woman. 3. Say thou preuaile with none, yet shall thy endeauour, vsed with a good heart, be euery whit as well accepted of God, and rewarded also, as if thou hadst conuerted many. Thy worke shall bee with the Lord: Esay 49. 4. 2. Cor. 2. 25. For wee are vnto God a sweet sauour of Christ, in them that are saued and in them that perish.

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THE FIVE AND FIFTIETH LECTVRE, ON IVNE, XXVI. MDCX.

IOH. IIII. XXXI, XXXII, XXXIII, XXXIV.

In the meane while, his Disciples prayed him, saying: Master eate.

But hee said vnto them, I haue meate to eate that yee know not of.

Therefore said the Disciples one to another, hath any man brought him ought to eate?

Iesus saith vnto them, my meate is to doe the will of him that sent me, and to finish his worke.

WEe haue heard in the former verses, what zeale the Woman of Samaria (being conuerted her selfe) did shew, in seeking the conuersion of all her neighbours, and what a blessing God gaue to her endeauours therein: For (vpon her perswasion) they went out of the City, and came to Christ. Now in these verses that I haue read, and those foure that follow, the Euangelist reporteth the speech, that passed betweene Christ and his Disciples, in the meane time while the woman was in going to call her neighbours, and they in comming out of the City vnto Christ. And this speech consisteth of two parts. 1. The declaration of our Sauiours zeale, in preferring the worke of his Ministry before his meate and drinke, (contained in these foure verses I haue now read vnto you;) 2. The exhortation that he giueth vnto his Disciples, to follow his example therein, (in the foure verses following.) And in the first part (the verses I haue now read) foure things are noted by the Euangelist: 1. The motion which the Disciples make vnto him, that hee would eate somewhat, a motion no whit vnfit, or vnseasonable for them to make at this time. For, 1. It was now dinner time, as appeares ver. 6. and his manner was (as it seemes) [Page] to eate two meales in a day, as we reade also that Eliah (notwithstanding his strict course of life) was wont to doe, 1. Kings 17. 6. 2. They perceiued him to be weary, verse 6. and in that respect also to haue need of refreshing. 3. They found him to be now at leisure, and free from other imployment 4. They thought they should haue gone forward their iourney to Galilee that afternoone, verse 3, 4. 5. They perceiued by him, that (though he was hungry, and had sent them into the Towne to buy meate, yet) now they were come to him with meate, and had set it before him, he had no disposition to eate any, and therefore (out of their duty and loue vnto him) they desire him to eate, verse 31.

2. The answer Christ makes vnto this their motion, verse 32. Hee had meate to eate, that they knew not of. He saith not, that he had eaten already; yet was he (doubtlesse) refreshed, with the paines he had taken, and good he had done already vpon the Woman of Samaria; but he lookes for a second and a better seruice, and 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 Doct. [...]. 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, 4 [...]. 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.

[Page] The Reasons of the Doctrine are foure.

1. The commandement of God that forbids vs to kill and take away the Reasons. 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 Vse. (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 willworship, 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 denyed, but [Page] that he recouereth many out of most dangerous diseases without the helpe of Physicke, when the Lord had promised this as a blessing to such as feare him, and hearken diligently to his voice, that he will bring none of these diseases vpon them that he hath brought vpon others, this reason he giueth for it, Exod. 15. 26. For I am the Lord that healeth thee. 2. That some receiue no good by Physicke, because they seeke not first to God, but make an Idol of it, as Asa is noted to haue done, 2. Chron. 16. 12. 3. That many receiue hurt by it; because they vse it when they haue no need of it; some vse it out of nicenesse and pride, to make themselues fine and beautifull; some because they would not be accounted among the common sort; nay some to that end that they may make their bodies the more apt to sin; and so is Tobacco abused by many people. And surely for these sins, God oft depriues his good creatures of their vertue to doe good. 4. That the greatest part can receiue no benefit by it, because the couetousnesse of most Physitions barres and excludes them from it. We read of a poore woman, Mar. 5. 26. that had spent all she had among them, and was not bettered by them. And yet for all this, it is most certaine, that many perish before their time, and are guilty of their own death by the wilfull neglect of Physicke. And it is a great sinne for a Christian in a dangerous sicknesse, not to seeke the benefit of Physick, if he may haue it: for 1. It is the ordinance God hath appointed for the restoring of health to them that are sicke. God prouided in his law that when any man was hurt by another, 1. Meanes should be vsed that he may be healed, yea throughly healed. 2. That he that had hurt him should be at the whole charge of the cure, Exod. 21. 19. And Ioseph we know kept Physitions of his owne, Gen. 50 2. And the sicke haue neede of a Physition, saith our Sauiour, Matth. 9. 12. 2. It being Gods ordinance euery man that needs it, and may haue the benefit of it, is bound to vse it, Euery creature is good (saith the Apostle, 1. Tim 4. 4.) and nothing ought to be refused. 3. It is a high degree of sinne (euen a tempting of God) to expect health from God, when we wilfully refuse this meanes, whereby he hath appointed to giue vs health, as our Sauiour saith he should haue tempted God if he should haue cast himselfe downe from the pinacle of the Temple, in expectation of an extraordinary protection from God when there was an ordinary way from him to come downe by, Mat. 4. 7. It carryes (I know) a great shew of pietie and patience, when men shall say, let the Lord do his will, I commit my selfe into his hands, but this is a high degree of sin.

The Doctrine serueth also for the reproofe of such as by excesse and disorder, doe ouerthrow the health and estate of their bodies, namely such as by 3. pampering of their bodies, do quite ouerthrow them. Such are not onely our common drunkards, but they also that drink more then doth them good, such as vse excesse of wine or strong drinke, 1. Pet. 4 3. that seeke out the strongest drink they can find, and vse to sit long at it, Pro. 23. 30. that count this their glory that they are mighty to drinke wine, and strong to powre in strong drinke, Esay 5. 22. These men are certainely guilty of many sins: 1. They sin against God in abusing his good creatures. The wine and strong drink they thus abuse is not their own, nor the mony neither that they buy it with, but the Lords, she did not know that I gaue her corne & wine & oyle, & multiplyed her siluer & gold, Hos. 2. 8. and the right vse God hath giuen it, for, is 1. The cheering of the spirits of such as are heauy hearted, Pro. [...]1. 6, 7. 2. That men in the liberall vse of them might serue him with ioyfulnes and gladnes of heart, Deut. 28. 47. But these men abuse them to the disabling of themselues for his seruice, and grow therby profane, and haters of all goodnes: 2. They sin against their neighbours, not onely by euill example, but euen by prouoking God to depriue vs of our plenty, and to bring a dearth. And that is the cause why [Page] the drunkard is first of all called vpon to mourne for the dearth that God threatned, Ioel 1. 5. 3. They sinne against their owne soules, by impenitency, that they cannot leaue this sinne; nor so much as discerne it in themselues, though all other men see it and note them for it. Thus the Holy Ghost describeth the drunkard, Pro. 23. 35. They haue stricken me, shalt thou say, and I was not sicke, they haue beaten me, and I felt it not, when shall I awake? I will seeke it yet againe. 4. They sin against their owne bodies, 1. By bringing vpon them diseases, Hos. 7. 5. The Princes made him sicke with bottles of wine 2. By making them vnseruiceable to their soules, through a strange sottishnesse they haue brought vpon themselues thereby, Hos. 4. 11. Wine and new wine take away the heart, bereaue them of all vse of their reason and vnderstanding. And it is no small matter (I tell you) to sinne thus euen against their body; for the Apostle aggrauateth this sinne of fornication euen by this argument, 1. Cor. 6. 18. He that committeth fornication, sinneth against his owne body.

Lecture the sixe and fiftieth, Iuly 3. 1610. IOHN IIII. XXXII, XXXIV.

IT followeth that we proceede vnto the answer which our Sauiour maketh vnto their motion. And for the better vnderstanding of the words, we must know 1. That the cause why he did now forbeare to eate, was not for that he had no need of meat; for it is certaine, that he was subiect to hunger and thirst, and had as much need of meat and drinke as we haue. We reade Matth. 21. 18. that he was hungry in a morning. And at this time also, he was both hungry and thirsty, els would he not haue asked water of the Woman to drinke, nor sent his Disciples into the towne to buy victuals.

2. Neither was this the cause why he did forbeare to eate at this time, because he put some holinesse in abstinence; or thought that the seruice hee should doe to his father in instructing the Samaritans, would be euer a whit the more meritorious or acceptable vnto him, because he did it fasting; or 3. For that he purposed herein to giue vnto his Disciples an example of mortification, and of contempt of these earthly comforts. For 1. Then hee would haue vsed thus to abstaine from meat at other times, as well as now. Whereas we doe not reade that euer he was much giuen to fasting. Nay he professeth himselfe to haue beene vnlike vnto Iohn the Baptist, euen in this point, the Sonne of man came eating and drinking saith he, Matth. 11. 19. yea he was wont to take the benefit of Gods creatures; not of such onely as serue for mans necessity, but of such also as God hath giuen vs for our delight. It was noted of him by his carping enemies that he was wont to drinke wine, Luke 7. 34. And it is said of him twice, that he suffered his feet to be annointed with very precious oyntment, Luke 7. 38. and Iohn 12. 3. 5. neither refused he to goe to feasts when he was bidden; no not vpon the Sabbath day, Luke 14. 1. And for his Disciples, we know there was offence taken at him, because he did not teach them to fast, Luke 5. 33. Why then doth he forbeare his meate at this time? surely because he would not let slip a notable occasion and opportunity of winning soules to God, which he knew was now to be offered vnto him. Hee had another matter in hand, which he calls his meat, which he did as earnestly desire as any hungry man can desire meat, and which he knew would delight, refresh and comfort [Page] him as much as any meat, can doe him that stands most in need of it; and that was to winne and conuert soules vnto God. Why but (may some say) he might haue eaten somewhat in the meane while, in the space wherein the woman was going to fetch her neighbours, and they in comming out of the City vnto him. So that his eating of somewhat, need haue beene no hinderance to that good worke he so much desired to do, but a furtherance rather vnto it. I answer, it is true, he might haue done so, but his heart was so taken vp either in secret prayer to God for them, or in meditation of that he was to teach them when they should come, or with the ioyfull expectation of their comming, and of the good he knew he should haue occasion to doe, as it made him quite to forget all hunger and thirst. Now that we may receiue our instruction from this notable example of our Sauiours zeale, which is here set forth for our imitation, let vs obserue these three points in it. 1. That he is so carefull to take the occasion and opportunity Obseru. that is here offered of inlarging his Fathers Kingdome, that (though he was hungry) he neglects his meat for it. 2. That he calls this his meate, to doe the will of his Father, in instructing and conuerting of men. 3. That (though he had time to eate without any hinderance vnto that worke) yet the care he had of this businesse, and ioy he conceiued in the expectation of the good hee was to doe, made him forget his hunger.

And from hence this Doctrine will arise for our instruction: That, he that will be a true Disciple of Christ, must be zealous in the Lords businesse, Doct. 2. zealous in seruing God, and seeking to honour him. It is not sufficient to a mans comfort, that he hath professed the truth, serued God in his calling, done the duties God hath required of him, vnlesse he haue done it with a zealous heart, and earnest affection. This is required of vs that would approoue our selues to God in preaching of his Word. Apollos is commended for this, Acts 18. 25. that being feruent in the spirit hee taught diligently the things of the Lord, This is required in them that heare the Word, Luke 24. 32. Did not our hearts burne within vs when hee opened to vs the Scriptures. This is required of them that would pray with comfort, Iames 5. 16. The effectuall feruent prayer, of a righteous man auaileth much. This is required in euery part of that seruice that we doe vnto God, we must be Rom. 12. 11. Feruent in spirit seruing the Lord. Yea this is in generall required of vs in our whole profession and practise of Religion, Tit. 2. 14, Christ gaue himselfe for vs to purifie to himselfe a peculiar people zealous of good workes. Therefore it is noted to the praise of Iehosaphat, that hee lift vp his heart to the waies of the Lord, 2. Chron. 17. 6. And of Hezechia it is said, that in all the workes he began for the seruice of the house of God, to seeke his god, hee did it with all his heart and prospered, 2. Chron. 31. 31. And of Iosiah, that he turned to the Lord with all his heart, and with all his soule, and with all his might. 2. King. 23. 25. They maintained and held out the profession and practise of Gods pure Religion with great zeale and earnestnesse of affection.

The Reasons and grounds of the Doctrine are principally three. Reason. 1.

1. Euery one that lookes to be saued by Christ, must be a follower of Christ, He that saith he abideth in him (saith the Apostle, 1. Iohn 2. 6.) must himselfe walke also, euen as he walked. The best euidence that we can haue, that we remaine in him, is when we are conformed vnto his example, and by his spirit made like vnto him. 2. The Lord cannot abide such as 2. serue him without zeale. This is plaine by that speech of Christ to the Laodiceans, Reu. 3. 16. 1. He professeth that he liketh not so ill of him that is cold, that is an Idolater or a worldling, a man of no Religion, as he doth of the Christian that is lukewarme: 2. That he will spue such a one out of his [Page] mouth; yea he threatneth the Church of Ephesus, that because she had lost her first loue, her zeale that once she had, he would come against her shortly, and remooue her candlesticke, if she did not repent and amend this fault. Reu. 2. 5. 3. The Spirit of God is said to be like vnto fire, in all them that haue receiued it, and from thence comes that speech, quench not the spirit, 1. Thess. 5. 19. And all that are regenerated by the Spirit of Christ, are said to 3. be baptized with the Holy Ghost, and with fire, Matth. 3. 11. and where fire is, there must needes be some heate.

The Vse of this Doctrine is.

1. To conuince a great error in iudgement that is common in the world. Vse 1. We see this is held as a perfect definition of a good Protestant, that he is a man found in iudgement, and in the knowledge of the truth, but not forward nor zealous either in the profession or practise of it: yea it is counted the wisedome of a Christian, and euen of a Minister too, to be a moderate man in Religion, not forward, nor hot, nor zealous in it. Whereas we haue heard, that such as are regenerate, and haue Gods Spirit, cannot be without this heate and zeale: 2. That in Gods account, neither Papist nor Turke is in so bad an estate, in some respect, as the Gospeller is that is void of zeale: 3. That God hath threatned to depriue them of the Gospell that professe it without zealous loue vnto it.

2. To exhort vs to examine our selues well whether there be any true zeale in vs, yea or no, that if we want it, we may be humbled and seeke 2. to God for it, if we haue had it, and now begin to waxe cold, and to decay in it, we may striue against our coldnesse and lukewarmenesse, and labour to recouer our selues, and to stirre vp that good gift of God that is ready to dye. If we haue it, we may be thankfull to God for it, and striue to nourish and maintaine it by all good meanes. And for our helpe herein: I will shew you the properties of true zeale, as they are described vnto vs in this example of our Sauiour here, which we are bound to imitate and conforme our selues vnto.

He that hath true zeale, serues God desirously and willingly. He gladly takes, and will not let slip any opportunity of doing good. That 1. Prop. was one cause why our Sauiour saith here, it was his meate to doe his Fathers will. It is vsuall (we know) in Scriptures, to expresse an earnest desire we haue or should haue to any thing, by the Metaphor of hunger and thirst, Matth. 5. 6. as wee say in our Prouerbe, wee would doe such a thing as willingly as we would eate, when we are hungrie.

Let vs that are Ministers examine our selues by this.

1. A Minister can haue no good assurance, that God euer called him, or will worke with him, vnlesse he can finde that the thing that mooued him to enter into this calling, was an earnest desire to do good in it: If any man desire the office of a Bishop (saith the Apostle, 1. Tim. 3. 1.) he desireth a good worke. It is true indeed, that the best of Gods seruants haue beene at the first exceedingly vnwilling and backeward; but before they haue entered vpon this function, they haue beene made by Gods Spirit maruellously willing and desirous to be imployed in it. When the Prophet Esay (who had beene a little before greatly deiected in the sense of his owne vnworthinesse and vnfitnesse to this function, Esay 6. 5.) heard the Lord say, verse 8. Whom shall I send? or who shall goe for vs? then I said (saith he) here am I, send me. By this property Moses knew them, whom God had called and fitted for the building of the Tabernacle, Exod. 36, 2. He called Bezaliel and Aholiab, and euery one whose heart stirred him vp to come vnto the worke to doe it. Yea, this zealous desire to doe good must be in a Minister at all times, when he [Page] goeth about the Lords worke; he must goe to it as willingly, as he goeth to his meat, when he is hungry, Feede the Flocke of God (saith the Apostle, 1. Pet. 5. 2.) and care for it, not by constraint, but willingly, not for filthy lucre, but of a ready mind. The seruant of the Lord (saith Paul, 2. Tim. 2. 24.) must be apt to teach; yea say a man preach diligently and constantly, yet if he doe it not willingly, if the thing that mooues him to it, be not this desire to doe good, he can expect no blessing vpon his labours. Though I preach the Gospell (saith he, 1. Cor. 9. 16. 17.) I haue nothing to glory of, if I doe this thing willingly I haue a reward. Behold then one chiefe cause, why the Ministry of the Word doth so little good in many places, and is so vnfruitfull, as if the Lord had euen commanded the clouds to raine no more vpon it, as he speaketh, Esay 5. 12. Surely, many that haue excellent gifts, haue had other ends in entring into this calling; the desire they had to doe this worthy worke, mooued them not to be Ministers. And therefore seeing the Lord neuer sent them, what maruell is it, though he worke not with them? yea this should make the best of vs ashamed, for that we haue beene no more apt to teach; but haue gone so heauily about the Lords worke, as if we had done it by constraint onely. To this (certainely) we may impute the small fruit of our labours; and therefore we should hereafter labour and striue against it.

2. By this property also must euery one of Gods people try themselues, euen by that willingnesse and vnfained desire that is in them to serue God, and to enlarge his kingdome.

The faithfull are oft described by this property, and haue reioyced and found comfort in this, that though their ability to do God seruice hath beene slender, yet they haue had an earnest desire to doe it: their desire and will hath beene farre aboue their ability this way. I desired to doe thy will O my God, saith Dauid, Psal. 40. 8. and the Church, Esay 26. 8. The desire of our soule is to thy name. Hearken (saith he, Neh. 1. 11.) to the prayer of thy seruants that desire to feare thy name. We should goe to prayer, to the hearing and reading of the Word, and to euery duty of Gods seruice, as willingly and desirously as we goe to our meat, when we are hungry. Thy people come willingly (saith the Prophet, Psal. 110. 3.) At the time of assembling we should thinke oft of that which the Apostle saith, [...]. Cor. 8. 12. If there be first a willing mind, a man is accepted. And who is there that may not iustly blame himselfe in this? we doe all things in Gods seruice, as by constraint, and are haled to them, as the Beare to the stake. Well, learne to acknowledge this to be thy great corruption, bewaile it, and striue against it.

Lecture the seuen and fiftieth, Iuly 10. 1610. IOHN IIII. XXXII, XXXIV.

FOlloweth the 2. Property of true zeale. He that hath true zeale, takes delight, 2. Prop. and findes comfort in seruing God. This is a second reason (as we haue heard) why Christ calls it here his meat to doe his Fathers will. Meat (by the ordinary blessing of God) satisfieth a man, and comforteth him; it refresheth and reuiueth his spirits: When Ionathan (hauing beene long fasting) had eaten a little, his eyes receiued sight, 1. Sam. 14. 27. And it is said of the poore Aegyptian seruant, that had neither eate nor drunke in three daies, that when Dauid had giuen him somewhat to eate, 1. Sam. 30. 12. his spirit [Page] came againe to him. And therefore Christ calls this here his meat, because it euen did him good, satisfied, refreshed, and delighted him maruailously to doe the will of him that sent him; no food, no dainties were so sweet vnto him. This is that that Salomon speaketh, Pro. 21. 15. It is ioy to the iust to doe iudgement.

True it is, that the best of Gods seruants want this ioy and gladnesse of heart in Gods seruice, sometimes; and that is the cause why that prayer is so often vsed, 2. Chron. 6. 4. Let thy Saints reioyce in goodnesse, Psal. 7. 11. Let them that loue thy name, be ioyfull in thee, Psal. 70. 4. Let all those that seeke thee, bee glad and reioyce in thee. But this is 1. Onely in the time of tentation, when the light of Gods countenance is hidden from them, and they want the feeling of his fauour: 2. It is but from the flesh and vnregenerate part, that they are so vncomfortable; for in this case they may say with Paul, Rom. 7. 22. I delight in the Law of God after the inward man: whereof this is a signe, that they are not satisfied with ought they doe in Gods seruice, if they feele not ioy and comfort in it. And whatsoeuer they doe, if they feele they do it with an vpright heart they reioyce in it, as they did, 1. Chron. 29. 9. This you shall finde obserued by the Holy Ghost, and commended in Gods seruants, as a notable signe of their zeale, and of the vprightnes of their hearts, that Gods seruice was as meate and drinke vnto them, they tooke great comfort and delight in it. Dauid reports that he and the rest of Gods people with him, were wont to goe towards Gods house, With the voice of singing and prayse, as a multitude that keepeth a feast, Psal. 42. 4. And so he stirres vp all Gods people to doe, Psal 120. 2. Serue the Lord with gladnesse, come before him with ioyfulnesse. So it is said of euery part of Gods seruice, that Gods people haue found ioy and comfort in it. Of Abraham, Isaac, and Iacob it is said, Heb. 11. 1 [...]. That when God preached the Gospell and the promises of saluation by Christ vnto them, they receiued them thankefully, saluted and welcomed them, they ioyed in them. And of three thousand that Peter conuerted, it is said, Acts 2. 4 [...]. That they receiued the word gladly. That hearer heares with zeale, that can doe so.

It is said likewise of the faithfull that they found great comfort and ioy in prayer. It is said of Dauid, that as in all his heauinesse and extremity, his manner was to betake himselfe to prayer, Psal. 109. 4 so that he was wont to find exceeding ioy and comfort in it; when he maketh mention how in his great affliction, he betooke himselfe to prayer, Psal. 30. 8, 9, 10. He tells vs, verse 11. what comfort he found in it, Thou hast turned for me my mourning into dancing, thou hast put of my sackcloath, and girded me with gladnesse, according to that promise made vnto the faithfull, Esay. 56. 7. I will make them ioyfull in my house of prayer.

Thus haue they ioyed also in the receiuing of the Sacrament, 2. Chron. 30. 21. They kept the feast of vnleauened bread with great gladnesse, which is also againe repeated ver. 25, 26. The like is also reported of the Passeouer that was kept in Ezraes time, Ezra 6. 22. they kept the feast of vnleauened bread with ioy, for the Lord had made them ioyfull.

Yea euen in giuing of almes for the reliefe of Gods seruants, the faithfull haue found great ioy. Thus the Apostle reporteth of the Macedonians, 2. Cor. 8. 2. In great tryall of affliction their ioy abounded, and their most extreame pouerty abounded vnto their rich liberality. It was a great comfort vnto them, that God had giuen them a heart to shew such loue vnto his Saints.

To conclude, this is obserued to the praise of Gods seruants, that as they were wont to come to Gods house as to a feast, so were they also wont to goe away from it as from a feast, refreshed and comforted in their soules. [Page] They found such sound and lasting comfort in Gods House, and in all the parts of Gods worship, as they were wont to goe from it with ioy. And the comfort they found in it, wrought in them a loue vnto it, and a desire to frequent it often. It is said of Gods people, Neh. 8. 12. that after Gods seruice was finished, they shewed a great deale of ioy, because they had vnderstood the words that had beene declared vnto them by the Leuites. And when Dauid professeth, Psol. 84. 1, 2. That his soul: longed, and euen fainted for the Courts of the Lord, his heart and his flesh cryed out for the liuing God. He giues this for the reason of it, because he had found such sweetnesse and comfort in Gods worship and ordinances there, Oh how amiable (saith he) are thy Tabernacles O Lord of Hosts.

The Vse of all this that hath beene said of this second property of true zeale, is 1. For reproofe. Is this a note of one that serues God with true zeale, Use [...]. when the seruice of God is as meat and drinke vnto him? when it doth him good at the heart, and euen refresheth him, he finds ioy and comfort in it? Then surely haue we all cause of shame and humbling, cause to suspect that we are no better then Laodiceans, lukewarme Professors, of whom I told you the last day, that they are in some respect in worse state then such as are key-cold, then Idolaters and men of no Religion. Doe wee come to Gods House as to a feast? Truely some do, some goe further to a Sermon, and with more gladnesse of heart then euer they did to a feast. But the most goe to Gods house as vnto ward children goe to Schoole; or as malefactours that are vnder baile, goe vnto the Assises; they must needs goe, but they goe with no ioy. 2. Can we say we haue found comfort in euery part of Gods seruice? many cannot tarry till all be done, but by their going out, proclaime to the whole Congregation, that they account it a wearinesse and most tedious thing, like those, Mal. 1. 13. 2. And of many of them that tarry it out, it may be said that the tryall of their countenance testifieth against them, that they heare with no ioy, they are so drowsie, they looke so heauily, as a man may easily discerne by their very lookes, that they feele no sweetnesse nor sauour in any thing that they heare. It is said of a poore lame man, Acts 14. 9. that hee heard Paul preach with so ioyfull and cheerefull a countenance, that Paul beholding him, perceiued by his very countenance, that he had faith to be healed. True it is, that Paul could see further then any of vs, yet may we also giue a great ghesse, when you heare with any spirit and affection, euen by your lookes, and haue cause giuen vs thereby, many times to wish, that either you would heare with more cheerefulnesse, or that you would sit behind vs, that you may not grieue and discourage vs, in the worke of our Ministry as you doe. 3. A third signe, that many take no co [...] in Gods Word, is this, that (whereas Gods seruants as we haue heard, vse to goe away from the hearing of the Word more comfortable, then they came vnto it, and loue [...] it, and the messengers of God, from whom they receiued it, much [...] then they did before) these men seldome or neuer goe fro [...] [...], but they are much more vexed and disquieted in their mi [...] [...] they were before, they hate the Preacher more then they did [...] Now I would haue these men to consider what it is that disqui [...] [...]: I know they will pretend, that the Minister hath either [...] [...] error, or that he hath maliciously girded, and rayled vpon the [...] [...] [...]urely if any Preacher doe so, he shall beare his condemnation, If [...] (saith the Apostle, 1. Pet. 4 11. let him speake as the oracles of God. [...] is vsually a slander. Many will obiect against the Preacher thus, I know he meant me: yea he so [...]spake, as many in the Church knew hee meant me: and what call you this but malice? if he had loued me, he would haue told me in priuate. To these men I say: 1. A Minister is not bound in [Page] reproouing sinne to beate the ayre, but he may in his reproofes meane and intend to touch such as heare him: yea it is his duty to bring his doctrine home as particularly as he can to the conscience of euery one that heares him, like a good steward to giue vnto euery one his owne portion, Luke 12. 42.

2. Admit he had spoken out of malice, yet if he haue spoken nothing but vpon good warrant of Gods Word, and thy heart be so disquieted by it, surely thy case is fearefull; Gods people haue euer beene wont to finde comfort in his Word, euen in that part of it, that hath most galled them, by discouering to them their sinnes: Let the righteous smite me (saith Dauid, Psal. 141. 5.) it shall be a kindnesse, and let him reprooue me, it shall be as an excellent oyle. And thy heart tells thee, thou feelest no comfort in it, but it vexeth thee so, that were it not for such and such an alehouse, where thou mayest finde company of thine owne minde; that will take thy part in railing and scorning of the Preacher, thou shouldst not know what to doe; surely thy case is fearefull? If thou hadst any grace in thy heart, the Word of God would not be so bitter vnto thee. Doe not my words (saith the Lord, Mic. 2. 7.) doe good to him that walketh uprightly. Doe they not doe him good at the heart, do they not cheere and comfort him? and because thou maist the better discerne of thine owne case in another mans person then in thine owne, I will shew thee in a few examples what thy state is. Cain was such a one as thou art: for he because he could not be as well accepted, as well thought on for his Religion as his brother was, Gen. 4. 5. went away from Gods worship in a rage, and hi [...] countenance fell downe. Ahab was such a one as thou art, for he because Eliah and Micaiah dealt faithfully with him in their Ministry, and effectually discouered to him his sins, went neuer from their Ministry, but with a discontented and vexed heart, he counted them his enemies, and hated them, 1. King. 21. [...]0. and 22. 8. The man that was possessed with a Legion of diuels was in thy case, for he being in the Synagogue where Christ preached, was tormented by his Ministry, Luke 4. 33, 34. Mar. 5. 79. Though Christ had not spoken to him in particular euer a word, or once medled with him. Finally the cursed Iewes that stoned blessed Stephen to death were in thy case, for when they heard Stephen, Acts 7. 54. They were cut to the heart, and they gnashed vpon him with their teeth.

Lastly, this serueth to discouer the sinne of such as are alwaies discontented with the length of the Sabbath, and grudge that the Lord should haue one whole day in a weeke allowed vnto him: That would haue the Sabbath day but foure houres long at the most, euen no longer then the time is that is spent at Church vpon that day. That say in their hearts, as Amos 8. 5. When will the Sabbath be done, that wee may set forth wheat, making the Ephah small and the Shekell great, and with them, Mal. 1. 3. Behold what a wearines is it▪ What a tedious thing is it to keepe a Sabbath for a whole day? whereas God hath expresly commanded, Exod 20. 10. That on the seuenth [...] should doe no manner of worke, but keepe it holy vnto him, [...] giuen sixe dayes to doe all that we haue to doe in, and euen on the Sabbath (on his owne seuenth part of the weeke) allowed vs to doe workes of present necessity. And what is the true cause why the Sabbath seemes to vs so long a day aboue any other? Surely because we take no delight in it, nor in the workes and duties of it: we doe not call the Sabbath a delight; as we ought to doe, Esay 58. 1 [...].

The second Vse, that this which we haue heard of the second property 2. of [...] zeale serueth vnto, is to exhort all Gods seruants to striue against that vncheerefulnesse that they are so much subiect vnto, and to labour to serue God with ioy and gladnesse of heart: Say vnto thy soule as Dauid did, Psal 42. 11. Why art thou so heauy O my soule, and why art thou so disquieted [Page] within me. Know thou, that euen when thou hast most cause to be humbled and deiected in thy selfe through any affliction, either outward or inward, yet euen then thou art bound to striue against thy vncheerefulnesse, when thou goest to doe any seruice vnto God, euen in thy trembling thou shouldest reioyce, Psal. 2. 11.

Consider with thy selfe how great reason thou hast to doe so.

1. No seruice pleaseth God so well, as that which his people doe performe cheerefully and with ioy, Deut. 28. 47, 48. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things, therefore thou shalt serue thine enemies which the Lord shall send against thee.

2. The Lord is not so strict and seuere, as to reiect the seruice that with a good heart we doe vnto him, for the infirmities and failings that he doth discerne in it, but delights in it notwithstanding, Let me heare thy voice, for sweet is thy voice, Cant. 2. 14. And this is a iust cause of encouragement to all that feare God, not onely to doe seruice vnto him, but to doe it cheerefully and with gladnesse of heart. As for me (saith Dauid, Psal. 5. 7.) I will come into thy house in the multitude of thy mercy, and 130. 3. 4. If thou Lord shouldst marke iniquities, O Lord who should stand? But there is forgiuenesse with thee that thou maist be feared.

3. Thou hast cause to doubt the soundnesse of thy heart, if thou canst finde no sweetnesse nor comfort in Gods Word and worship, for of the godly and vpright-hearted it is oft noted, that the Word of God was sweeter to them then the hony or the hony combe, Psalme. 9. 10. That they reioyced, because with an vpright heart they had offered willingly vnto the Lord, 1. Chron. 29. 9. The righteous shall be glad in the Lord, and shall trust in him, and all the vpright in heart shall glory, Psal. 64. 10.

Lecture the eight and fiftieth, Iuly 17. 1610. IOHN IIII. XXXII, XXXIV.

FOlloweth the third Property of true zeale to be obserued in this example of our blessed Sauiour. He that hath true zeale, reioyceth in the zeale and forwardnesse of others: For this was (as we heard) one cause that made our Sauiour to forget both hunger and thirst at this time, euen the ioy that he conceiued, in foreseeing the readinesse and forwardnesse of the Samaritanes, in comming vnto him at this motion, and perswasion of the Woman. And this he more plainely expresseth in that speech which he vsed to his Disciples verse 35. Lift vp your eyes, and looke on the regions, for they are white already vnto haruest. See this truth confirmed by the example of others of Gods seruants in fiue degrees.

1. They haue ioyed greatly in the grace that they haue seene in others. Thus did the Apostle Iohn, 2. Iohn 4. I reioyced greatly, that I found of thy children walking in the truth, and 3. Iohn 4. I haue no greater ioy then to heare that my sonnes walke in verity.

2. They haue held themselues bound to giue hearty thankes to God for this; euen as if they had themselues receiued some great benefit by it: Thus Paul, Ephes. 1. 16. after he had heard of their faith and loue, hee ceased not to giue thankes for them. The like we shall finde, Phil. 4. 1, 3. and Philemon 4. Yea he professeth, 1. Thess. 3. 9. that he was so affected with ioy for this, that [Page] he knew not how to be sufficiently thankefull vnto God for it. And that being in great affliction, the good tidings that Timothy brought him of the piety he found among the Thessalonians, did euen comfort and reuiue him, 1. Thess. 3. 6, 7.

3. Yea (aboue all the graces they haue discerned in others) they haue most reioyced, and praised God for this, when they haue seene men zealous and forward. Dauid professeth, that the more any of the Saints did excell in grace, the more he delighted in them, Psal. 16. 3. Paul when he had said that he, Siluanus and Timothy, ought alwaies to praise God for the Thessalonians, giueth this for the reason, because their faith did grow exceedingly, 2. Thess. 1. 3.

4. They haue beene wont to reioyce, not onely for the grace they haue discerned, in such as haue beene conuerted by their owne Ministry (for this might grow from selfe-loue, because 1. That the good we know, we haue done by our Ministry, is our best defence against wicked men, Sathan and our owne conscience, 1 Cor. 9. 2, 3. 2. The more good we haue done, the more grace men haue receiued by our Ministry, the greater shall our reward be, he that (by imploying his pound) gained vnto his master fiue pounds, was made ruler ouer fiue cities, Luke. 19. 19. and he that gained ten, ouer ten cities, Luke 19. 17. 19. And the Apostle professeth that the Thessalonians that were won to God by his Ministry, were his hope, and ioy, and crowne of reioycing euen in the presence of Christ, 1. Thess. 2. 19.) but they haue reioyced thus in the grace they haue seene or heard of in any others, As Paul doth in that grace that was in the Romanes, Rom. 1. 8. and 16. 19 and in the Colossians, Col. 1. 3.

5. Yea they haue done thus; when themselues (in the iudgement of flesh and bloud) haue become loosers by it; when the forwardnesse and zeale of others could not choose but tend (in some sort) to their owne disgrace, yet they haue reioyced in it. This was a notable tryall of their zeale. When Moses (that had beene the onely Prophet and man of fame in Gods Church) seeth Eldad and Medad (obscure men) receiue of the same spirit that himselfe had, prophesy as well as himselfe, haue euery whit as good a gift, and likely to be as well thought of in the Church as himselfe (if not better) he was neuer a whit discontented at it (though Ioshua enuyed this himselfe, and prouoked him to doe so too) but he reioyced at it and checked Ioshua, and wished that all the Lords people were Prophets as well as he, Numb. 11. 29. It is to a carnall Professour, a matter of great discontentment, when he seeth such as were very lewd before, become as forward in Religion as himselfe, that hath professed the Gospell many yeares; or when he seeth such as are young, and newly crept out of the shell, as forward as himselfe. Nothing fretted the wicked Iewes so much as this, when they heard Paul say he had a calling from God to preach to the Gentiles, they cryed, Away with such a fellow from the earth, for it is not fit that hee should liue, Acts 22. 21, 22. This was that, that vexed the elder brother of the Prodigall sonne, Luke 15. 28, 29. So when the chiefe Priests and Scribes saw the children so zealous, and heard them cry Hosanna the sonne of Dauid, they disdained, Matth 21. 15. But there is a quite contrary disposition in all that truely feare God; they count it no disparagement to see any (how young soeuer they be, how wicked soeuer they haue beene) to become as forward in goodnesse as themselues, but they reioyce in it. Paul and Barnabas in euery place as they went, betweene Antioch and Ierusalem, declared to the beleeuing Iewes, the conuersion of the Gentiles (as the best newes they could bring them) and it is said, they brought thereby great ioy to all the brethren, Acts 15. 3. Yea Gods seruants haue beene wont [Page] to reioyce to see others more forward then themselues; yea though they haue beene their inferiours. See this in Dauid, He was glad when the people prouoked him vnto forwardnesse, and said vnto him, Let vs goe into the House of the Lord, Psal. 122. 1. And Iohn Baptist, when he saw his hearers grow so forward and zealous, that his Ministry would not content them, but they left him, and went to Christ; yet (because he saw they went forward, they went to Christ) it neuer troubled him, he neuer rated them for it, (no though he were prouoked to it by some that were a little too iealous of his credit, Ioh. 3. 26.) but he reioyced in it, and verse 24. This (he saith) fulfilled his ioy.

The Vse of this point is first for tryall and examination of euery one of Use 1. our hearts. If we professe the truth and be but lukewarme, haue no zeale, we are in worse case then they that are starke cold. Let vs try by this propertie, whether there be any zeale in vs or no. Doe we thus reioyce in the grace we see in others? doth it doe vs good to see or heare of the increase of Gods Church? Doe we thanke God for it? Doe we delight in a man, and loue him the more, the more forward and zealous he is? Surely, the most of vs will hardly be able to finde this in our selues: yea many are so farre from that; as they disdaine to see others forwarder then themselues, and fret at nothing so much, as at the zeale they see in others. The onely true cause of that hatred many beare to Gods people, is their zeale, because they follow goodnesse, Psal 38. 30. Many haue that accursed humour in them which Sanballat is noted for, Neh. 4. 1. He was angry and sore grieued to see the walls of Ierusalem builded. And they fret to see Gods Church grow and increase.

See this humour also in the wretched Pharisees; the peoples zeale in following Christ vexed them, and was the chiefe cause of their practises against him, Marke 11. 18. They sought how they might destroy him, for they feared him because all the people were astonied at his doctrine.

The second Vse shall be to resolue vs in a case of conscience, that concerneth 2. many of you; what we are to thinke of the people that goe from their owne Pastours to heare others.

This I had occasion to speake of, not long since; but I was not well vnderstood then by some; and therefore intend now to deliuer my See Lect. 54. minde more fully and plainely for the resoluing of this doubt. And to this purpose, somewhat must be said, First, to the people that vse to leaue their owne Pastours: 2. To the Pastours that are so left by their people.

To the people I say: 1. If thy owne Pastour be a man whose gift is approoued by Gods Church, and one who is conscionable in his place, and of Cautiōs. vnblameable life; though his gifts be farre inferiour to some others; yet take heed thou leaue him not at any time with contempt of his Ministrie. And then thou contemnest his Ministry when thou speakest or thinkest thus in thy heart, alas he is no body, a good honest man, but he hath no gifts, I cannot profit by him. Marke the reasons why you may not doe this: 1. A man may be a true Minister, though his gifts be farre inferiour to many others, Matth. 25. 15. The Lord gaue to one of his seruants fiue Talents, to another but two, to another but one.

The Apostle vseth this as a reason to perswade all the members of the Church to vnity, that they of meaner gifts might not enuy them that had better, nor they of better gifts despise them that had meaner, Ephesians 4. 7. To euery one of vs is giuen grace according to the measure of the gift of Christ.

[Page] 2. If thy Pastour be a true Minister of Christ, and can preach the Gospell in any true measure, thou art bound to loue him, and reuerence him, and thanke God for him. By this reason Paul commendeth Timothy to the Church of Corinth, 1. Cor. 16. 10. If he come to you, let him be without feare (take heed you wrong him not, disgrace him not) for hee worketh the worke of the Lord euen as I doe, as well as I. This is that the Apostle speaketh, 1. Thess. 5. 13. Haue them in singular loue for their workes sake, and Rom. 10. 15. If he bring to vs the glad tidings of peace, the glad tidings of good things, his feet must be beautifull in our eyes. On the other side, the contempt done to the Ministry of the meanest of Gods seruants, reacheth vnto Christ himselfe, Luke 10. 16. hee that despiseth you despiseth mee.

3. If thy Pastour be a true Minister of Christ, and haue receiued a gift, then (doubtlesse) thou mayst profit by him, if the fault be not in thy selfe, 1. Cor. 12. 7. The manifestation of the spirit is giuen to euery man to profit withall, and yee may all prophesy one by one, that all may learne, and all may bee comforted, 1. Cor. 14. 3 [...]. The best Christian that is, may profit by the meanest of Gods seruants. Paul professeth this was one cause why he so earnestly desired to come to the Romanes, that he might receiue some good, some increase of faith euen from them, Rom. 1. 12. And I am perswaded, there is neuer a Minister, that is of the most excellent gifts (if he haue a godly heart) but he can truely say, he neuer heard any faithfull Minister in his life, that was so meane, but he could discerne some gift in him, that was wanting in himselfe, and could receiue some profit by him.

4. The fruit and profit that is to be receiued from the Ministry, depends not onely, nor chiefly vpon the gifts of the man that preacheth, but vpon the blessing, that God is pleased to giue vnto his owne ordinance. Who then is Paul? and who is Apollo? but Ministers by whom yee beleeued, euen as the Lord gaue to euery man. I haue planted, Apollo watered, but God gaue the increase. So then, neither is he that planted any thing, nor he that watereth, but God that giueth the increase. Now he that planteth, and hee that watereth are one, 1. Corinthians 3. 5, 6, 7, 8. And God doth oft giue a greater blessing to weaker then to stronger meanes, as wee haue heard not long since. So that thou must depend vpon God for his blessing on his ordinance, rather then vpon the gifts of the teacher. And consider, the fault Lect. 54. may be rather in thy selfe, then in thy teacher, that thou canst not profit. And indeed how is it possible, thou shouldest profit by his Ministry, if thou come with preiudice, without any reuerence and delight vnto it, and doest scarse acknowledge Gods ordinance in it, nor euer seeke to God for his blessing vpon it.

Secondly, no Christian may vsually and ordinarily leaue his owne Pastour (who is so qualified, as in the beginning of the first caution is set downe) to 2. heare another of better gifts; for 1. As it is the ordinance of God, that euery Pastour should haue his own flocke to attend, and take heed vnto, the Apostles ordained Elders in euery congregation, Act. 14. 23. (neither is that excuse of some ought worth, that they are not tyed to one Parish, but Ministers of the Church of England, so as wheresoeuer they are, they cannot iustly be called non-residents from their flocke) so is it Gods ordinance, that euery one of Gods people, should haue a Pastour of his owne to depend vpon, 1. Pet. 5. 3. Now he cannot be said to depend vpon his Pastors Ministry, that doth ordinarily and vsually leaue it, and goe to another.

2. It is also Gods ordinance (as it is agreeable to good order) that Christians should be distinguished, and sorted into Congregations, according [Page] to their dwellings; that they that dwell next together, should be of the same Congregation, and from hence the name Paroichia first came. This may appeare by the generall equity of that rule, God is not the author of confusion, but of peace, as in all Churches of the Saints, and let all things be done decently and in order, 1 Cor. 14. 33. 40. and specially by that we reade, that Paul left Titus in Creta, to ordaine Elders in euery city, they that liued together in the same towne, should be vnder the charge of the same Elder, Tit. 1. 5. He onely maketh right vse of the benefit of hearing such as haue more excellent gifts then his owne Pastour, as learneth thereby to like his owne Pastour the better, and to profit more by him. The excellent gifts God hath bestowed on others in this case, may fitly be resembled vnto Physicke. They vse Physicke well, and are blessed in the vse of it, whose appetite is amended, and who are by it made able to relish 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 3. 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 [Page] 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 2 [...]. 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 4. 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 ow [...]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. 1 [...]. 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 reproo [...]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. 1 [...]. [...]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 [Page] the worke of the Ministry) must be like vnto the housholder, which hath a treasury of good prouision in himselfe, and bringeth forth of it things both old and new, Matth. 13. 52.

This I thought needfull to stand vpon, because I finde, that those Ministers of all others, are most vehement and bitter in complaining of their people for going from them, who are either vtterly vnable to teach profitably, and take vpon them to flye, before they haue wings; or such as are idle men, and make no conscience to stirre vp that gift, that God hath bestowed vpon them.

3. The last direction I haue to giue to such Pastours, is this, That if they see cause to iudge, that such as leaue them sometimes, doe it without contempt of their Ministry, in a dutifull manner, seeking nothing in it but their profit and growth in grace, and that they doe indeede profit by another more than they did by themselues, that they are much bettered in knowledge, zealous loue to the Word, reformation of life, conscience of all their waies, since they went to heare such a man; then take heed thou repine not at it, but reioyce heartily, that this worke is wrought in them, though not by thy selfe. Remember the doctrine that thou hast now heard: Yea, say they were such as left thee with some contempt, yet if they profit more by another than by thee, thou shouldest be willing to take knowledge of the good things that are euen in thine enemy, and to reioyce in them also. The Corinthians began to despise Pauls Ministry, and to entertaine false Apostles, that sought to disgrace him; and yet doth he take knowledge of the good things were in them, and praiseth God for them also, 1 Cor. 1. 4, 5. The like example he giueth vs also, he reioyceth that Christ was preached euen by them, who (though they had good gifts, and did both for matter and method, teach profitably, yet) had naughty hearts, and preached out of enuy and desire to add affliction vnto his bonds, Phil. 1. 15, 16, 18.

Lecture the fiftieth ninth, Iune 24. 1610. IOHN IIII. XXXII—XXXIV.

FOlloweth the fourth Property of true zeale, to bee obserued in this example of our blessed Sauiour. Though he had spent much time already in instructing the Woman, yet (as if he had done nothing hitherto) he earnestly desires to do more: Yea, he professeth it was his meate, to finish and perfect his fathers worke. He that hath true zeale, will not rest in any thing he hath already done, but will still endeauour to goe forward, and to be better than he hath beene, and to finish his worke well. Two branches there are (you see) of this property:

1. He that hath any true zeale in him, is carefull to grow, and goe forward: there is no one more essentiall property of true zeale, than this desire to grow. See a plaine example of this in Paul, he had attained to a great measure, and done much seruice to God, yet heare what he saith, Phil. 3. 13, 14. I count not my selfe that I haue attained to perfection: but one thing I doe (as if he should say, This is all my perfection) I forget that that is behinde, and endeauour my selfe to that which is before, and follow hard toward the marke. There is no certainer a signe, that a man hath sauing grace in him, than this, when he earnestly desireth and endeauoureth to haue more grace. They that haue had most store of grace, haue euer [Page] beene most couetous, and greedy to get more; as none are so desirous of riches, as they that haue most wealth, nor any so desirous of knowledge, as the best learned. It is made a title of the seruants of God, to hunger and thirst after righteousnesse, Matth. 5. [...]. See an experiment of this in Dauid, how he hungred after the sauing knowledge of Gods will, Open thou mine eyes (saith he) that I may behold wondrous things out of thy Law. Teach me thy statutes; make mee to vnderstand the way of thy precepts, Psalme 119. 18. 26, 27.

2. His chiefe care is to finish his worke well. This wee may see in Paul, Acts 20. 24. I passe not at all, I care not what I endure, so I may fulfill my course with ioy. And it is noted by the Holy Ghost, of the best of Gods seruants, that they neuer shewed such zeale and faithfulnesse in the worke of the Lord, as when they were neare their end, when they saw, they were not to continue long. Iacob, Moses, Ioshua, Dauid, Peter, shewed more care of the Church, and zeale of Gods glory toward their end, than euer they did before. Yea, our Sauiour was neuer so zealous and painefull in instructing and praying for his Disciples, as he was a little before his death, See what he saith of this, Ioh. 9. 4. I must worke the workes of him that sent me, while it is day; the night commeth when no man can worke. And see what he did also, how he doubled his diligence in preaching and praying for his Church immediately before his Passion. In the day time (euery day) he was teaching in the Temple, and at night he went out and abode in the Mount of Oliues: And all the people came early in the morning to him in the Temple to heare him, Luke 21. 37, 38.

To reprooue such as stand at a stay, and thinke they haue done enough. Use 1. It is a certaine signe of a man that is but luke-warme in Religion, when he thinketh he hath grace enough, when he hath no desire, nor vseth any endeauour to get more grace. Thus is the luke-warme Laodicean described, Apoc. 3. 16, 17. he said he was rich, and encreased with goods, and had neede of nothing. It is not possible, but he that hath any soundnesse of grace in him, must needs haue in him a desire to grow. As in the naturall body, euery member groweth till it come to full stature; so is it in the mysticall body of Christ, Col. 2. 19. All the body furnished and knit together by ioynts and bands, increaseth with the increasing of God, Iohn 15. 2. Euery branch that beareth fruit, he purgeth it, that it may beare more fruit. Therefore though the Thessalonians were grown so farre, that the Apostle praiseth God for their effectuall faith, and diligent loue, and patient hope, 1. Thess. 1. 3. and saith of them, that their faith grew exceedingly, and their loue one toward another abounded, 2. Thess. 1. 3. yet he earnestly exhorteth and beseecheth them, that they would increase more and more, 1. Thess. 4. 1. 10.

2. For conuincing of their errour, that seeke to iustifie many corruptions, both in manners and religion, by this Argument; In such and such a mans dayes, such things were vsed, and I hope he was a learned man, and a good man: and why may they not then be vsed now? To these men I answer; First, that it hath beene an old tricke of hypocrites, to pretend great reuerence, and respect to the seruants of God that are dead, when their credit might 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 [Page] 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. 1 [...]. 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. [...]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 [Page] 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 5. 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, A [...]s. 8 1 [...]. It makes a man willing to neglect his reputation, as Dauid did in his manner of dancing before the Arke, 2. Sam. [...]. 20, 2 [...]. 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 table [...] 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 maketh a man willing to foregoe the things he hath most delighted in, as these women did that gaue their looking glasses made of fine brasse (the instrument that they had vse of for the dressing and adorning of themselnes) towards the building of Gods Tabernacle, Exod. 38. 8. It maketh a man carelesse of his worldly ease and peace. See what stripes, and imprisonment, and perils Paul endured, that he might profit the Church, 2. Cor. 11. 23—26. It maketh a man willing to neglect the comfort of society. Paul was content to tarry at Athens alone, and to want the comfort, of Timothies societie, rather than the Church should want his seruice, 1. Thess. 3. 1.

In a word, though a man may lawfully vse and enioy the comforts of this life, yet if he cannot sometimes be content to weane himselfe from them, and to want them for the Lords sake, and his seruice; he hath no true zeale nor loue of God in him. Nay, a man shall neuer haue any sound comfort in Religion, till he can say it hath cost him somewhat, I will not offer burnt offerings vnto the Lord my God, of that which doth cost me nothing saith Dauid, 2. Sam. 24 24. No man can enioy this pearle with comfort, that prizeth it not aboue all other things, and cannot be content to sell all he hath for it rather then he will want it, Matth. 13 46.

For reproofe of such as pretend they loue the Lord and his Word, and yet preferre euery trifle that hath the least shew of profit and comfort before Use. it; will suffer nothing for it, will foregoe or forbeare no comfort, or contentment of this life for it; these men shamefully deceiue themselues, Matth. 10. 37. He that loueth father or mother more then me, is not worthy of me.

Specially, this serueth to discouer the hypocrisie of such, as cannot forbeare their sports on the Lords day: first, they violate the manifest commandement of God, who forbids vs to doe that we take pleasure and delight in vpon his holy day, and tells vs we doe not esteeme the Sabbath in our hearts as we doe, nor honour him in it, if we doe that wherein we finde pleasure, vpon that day, Esay 58. 13. secondly, their sin is much increased and [Page] aggrauated, because they doe it openly and publikely, they declare their sin as Sodome, they hide it not, Esay 3. 9. thirdly, they do it in contempt of the Word, by the Ministry whereof the vnlawfulnesse of this hath beene discouered vnto them, and they haue beene admonished and reproued for it. And this as the Apostle saith, Rom. 7. 13. makes sinne exceeding sinfull. This circumstance made euen the gathering of a few sticks vpon the Sabbath a capitall crime, Num. 15. 35. Let them also looke to this, that suffer their seruants so to doe, and set them on too.

Followeth the sixth and last property of true zeale. He that hath true 6. zeale, maketh the reuealed will of God the guide and directour of his zeale. Our Sauiour here shewed his zeale, in doing the will of him that sent him, and finishing his worke, Gal. 4. 18. It is good to loue earnestly alway in a good thing, saith the Apostle. Pro. 19. 2. Without knowledge the minde is not good, and he that hasteth with his feet, sinneth: as the faster a man goeth, if he be out of the way, the greater his danger is. If a man be in the right way, he cannot be too forward, zealous, or precise, Psal. 119. 32. To run the way of Gods commandements is a duty, and no fault.

To exhort such as desire to please God, to seeke the knowledge of Gods Use 1. Word. Many good soules haue many troubles and discomforts, and make their liues farre more irkesome than they need, by making conscience and scruple of many things they need not, by being righteous ouermuch, as Salomon speaketh, Eccles. 7. 18.

To exhort all men to examine their zeale. Zeale if it be not well guided, is like a sword in a mad mans hand; the most dangerous thing that may 2. be, and that that will draw vs into the most hainous sinnes, euen to be most bitter enemies and persecutors of Gods truth and seruants. Such is their zeale, that stand for, and vrge so eagerly the traditions of men. This zeale was the chiefe cause of the greatest malice, that euer was borne to the Doctrine and Church of God; the deuout women in Antioch were the fittest instruments the Iewes could vse to persecute the Apostles and expell them out of their coasts, Acts 13. 50. and it was Pauls zeale towards God, that made him persecute the way of Christ euen vnto the death, Acts 22. 3, 4. And that that made the Iewes and other enemies of the Gospell, to excommunicate Gods seruants and to kill them, was this conceit they had (out of a blinde zeale) that they did God good seruice in it, Iohn 16. 2.

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THE SIXTIETH LECTVRE, ON IVLY, XXXI. MDCX.

IOH. IIII. XXXV—XXXVIII.

Say not yee there are yet foure moneths, and then commeth haruest? Behold, I say vnto you, Lift vp your eyes, and looke on the fields; for they are white already to haruest.

And he that reapeth receiueth wages, and gathereth fruit vnto life eternall: that both he that soweth, and he that reapeth may reioyce together.

And herein is that saying true: One soweth, and another reapeth. I sent you to reape that, whereon yee bestowed no labour; other men laboured, and yee are entred into their labours.

OVr Sauiour, hauing in the former verses giuen a most plaine demonstration of that ardent desire that was in him, to winne soules vnto God, doth in these verses labour to stirre vp and kindle the like affection in his Disciples. And this he doth by three very effectuall arguments: First, from the present necessity of their care and diligence, because the haruest was now euen ripe, and ready for the sickle, verse 35. Secondly, from the great reward and comfort they should be sure to receiue for doing of this worke, verse 36. Thirdly, from the easinesse and facility of the labour God required of them, verse 37, 38. The first of these three arguments, taken from this present necessity, our Sauiour setteth downe, verse 35. by a comparison taken from the care that men haue of their haruest; they thinke of it, and talke of it, and prouide for it, euen foure moneths before it come. They so cast and dispose of their businesse, that they may haue nothing to hinder them in haruest; much more will they haue care of it, when their corne groweth ripe, and ready for the sickle: then they will neglect all other businesse, and breake their sweetest sleepe, and labour early and late, and forget their meales, to saue and gather their corne. And the reason of this care and diligence of men in their haruest workes, is the present necessity; when the [Page] corne is once ripe, it will beare no delay, because if it be not reaped and inned, it is in danger to be lost and spoiled.

Now, saith our Sauiour, the 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 Doct. [...]. 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 f [...]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 [Page] 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) Reason. to the saluation of men, is that which the Apostle giueth, 1. Cor. 1. [...]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 Use 1. 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 2. 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 able and a faithfull Ministrie. That is the reason, why the Prophets of God are wont to be called the Chariots and Horse-men of Israel, 2. King. 2. 12. the chiefe strength and munition that Israel had. So when the Leuites that fled from the ten Tribes receiued entertainement vnder the gouernement of Rhehoboam, and exercised their ministrie there, it is said expresly, 2. Chron. 11. 17. that they strengthened the Kingdome of Iuda, and made Rhehoboam the sonne of Salomon mightie. And when Iehosaphat had sent Preachers to all the Cities of Iuda, to teach the people, 2. Chron. 17. 9. it is immediately added, Verse 10. that the feare of the Lord fell vpon all the Kingdomes of the lands, that were round about Iuda, and they fought not against Iehosaphat. And there be two reasons for this, that no wit of man is able to gaine-say: First, the sinnes [Page] of the land are the bane of the Common-wealth, the onely things that bring ruine vpon a state, for the transgression of a land many are the princes thereof, Pro. 28. 2. And there is no such meane to restraine men from sinne, as the Ministry of the Word. No law of man can doe it, because it cannot work vpon the conscience; the ministry of the Word will do it, when it is backed and countenanced by the authority of the Magistrate. Secondly, the strength and prosperity of a kingdome consists in this, when superiours rule well, and inferiours obey well, and equals liue iustly and louingly together. Now the Ministry of the Word, where it is backed and countenanced by the Magistrate, will cause men to do this, and to do it euen out of conscience to God, which is the strongest band of all other, yee shall feare euery man his mother (she is named first because children are most apt to neglect their duty to her) and his father, and (as a meane thereof) keeping my Sabbaths, Leuit. 19. 3. And therefore (to conclude) Magistrates and great men can no way better shew themselues to be indeed fathers of their Countrey, and good commonwealths-men, than first, by placing able Ministers in all places where they haue to doe, as Iehosaphat did: 2. Chron. 17. 9. and secondly, by countenancing and giuing incouragement to good Ministers, by all good meanes, as Hezekiah did, 2. Chron. 30. 22.

The third Vse of this Doctrine, is for exhortation; that euery one of vs 3. would submit our selues in practice to this ordinance of God, and be perswaded, it is a matter of great necessity, to liue vnder a good ministrie, to heare, and to heare often. Three reasons there be, which if we could weigh them well, would mooue vs to it. First, that the Holy Ghost maketh it a marke whereby hee may be knowne, whom God hath elected vnto life, to be willing and desirous to heare, my sheepe heare my voice, Iohn 10. 27. and the contrary, a marke of a reprobate, yee therefore heare not Gods Word, because yee are not of God, Ioh. 8. 47. a greater sinne than the sinne of Sodome, Matth. 10. 14, 15. Secondly, because euery man hath cause to suspect that the good things that seeme to be in him, be but the fruits of the flesh, and not of the spirit, if he came not by them by this meanes. For a meere naturall man may haue many good things in him, as remnants of Gods Image, and doe many good things, the Gentiles which haue not the law doe by nature the things contained in the law, Rom. 2. 14. but the onely meanes of regeneration, is the Word preached, being borne againe, not of corruptible seed, but of incorruptible by the Word of God, 1. Pet. 1. 23. and this is the word which by the Gospell is preached vnto you, ver. 25. Therefore is it so expresly noted of those Churches and persons, whose conuersion the Holy Ghost giueth testimony vnto, that they were conuerted by preaching. Obserue this in all the Churches and persons, that the Apostles wrote their Epistles vnto. The Romanes were in the number of those that were conuerted by Peters Ministry, Acts 2. 10. the Corinthians were begotten anew by Pauls Ministry, 1. Cor. 4. 15. the Galatians receiued the spirit by the hearing of faith (the doctrine of faith) preached, Gal. 3. 2. the Ephesians trusted in Christ after that they had heard the word of truth and not before, Ephes. 1. 13. the good things that were in the Philippians they had receiued by hearing of Paul, Phil. 4. 9. the Colossians brought forth no fruit vnto God, till the Gospell came to them, and they had heard it preached by Epaphras, Col. 1. 6, 7. the Thessalonians were won to God by Pauls Ministry, 1. Thess. 2. 13. Timothy was begotten to God by Pauls Ministry, 1. Tim. 1. 2. and so was Titus, Tit. 1. 4. and so was Philemon, Phil. 1. 9. the Christian Hebrewes were required to follow the faith of them that had spoken to them the Word of God, Heb. 13. 7. and they to whom the Apostle Iames did write, were begotten by God through the Word of truth, Iames 1. 18. and so were they to whom the Apostle Peter wrote, 1. Pet. 1. 23. and [Page] those to whom Iohn wrote, had that grace which he desires should abide in them, by hearing, 1. Ioh. 2. 24. the good things that were in the Elect Lady and her children were wrought in them by Iohns Ministry, 2. Iohn 8. and Gaius was one of his children also, 3. Ioh. 4. and the faith full vnto whom Iude writes had been hearers of the Apostles, Iude 17. Thirdly, whatsoeuer a mans state and condition be, he hath neede to heare: First, such as are both ignorant and void of sense and care of their saluation; for this is the meanes to open their eyes, and bring them out of the power of Sathan, Act. 26. 18. Secondly, such as haue already good affections and desires; for they are in danger to perish, not withstanding their good desires, if they be not instructed; as appeareth by the comparison our Sauiour vseth here, Ioh. 4. 35. which I opened vnto you euen now. Thirdly, such as haue attained to a good measure of knowledge: for knowledge without faith auaileth not; and this is the onely meanes to make vs beleeue that we know, Rom 10. 14. Fourthly, such as haue both knowledge, and good affections, and true faith, and sanctification, because these graces are imperfect in the best, and will dye if they grow not, and be not nourished; and this is the meanes of growth and perseuerance, it is ordained for the perfecting of the Saints, and the edifying of the body of Christ, Ephes. 4. 12.

The fourth Vse, is to stirre vp the Minister to diligence in his calling, to which he is tyed by a double bond; first, in respect of the commandement 4. of God, necessity is laid vpon mee, yea woe is vnto mee if I preach not the Gospell, 1. Cor. 9. 16. secondly, in respect of the necessity of the people, he is set as a watchman ouer Gods people, &c. Ezek. 33. 6. To this end it is profitable for him to doe as Christ heere willeth his Disciples, viz. lift vp his eyes, and behold the regions, that is, consider the estate and condition of his people, and seeke to take particular knowledge of the estate of euery one of his people (as Paul did who taught them at Ephesus from house to house, Acts 20. 20. and warned euery one of them, verse 31.) And this will make him diligent, and carefull to teach them, if he haue any bowels in him. This wrought compassion towards the people in our Sauiour, Matth 9. 36. When he saw the multitudes, that they were as sheepe scattered abroad, hauing no shepheard, he was mooued with compassion towards them.

The sixtie one Lecture. August 7. 1610. IOHN IIII. XXXVI.

IT followeth, that we proceed now vnto the second argument, that our Sauiour vseth, to moue his Disciples to zeale in their ministry, which is set downe in this verse; and that is taken from the reward and comfort they shall be sure to receiue, if they be faithfull and painefull in their ministry. For our Sauiour, continuing the comparison which he had begun in the former verse, giueth here three notable encouragements, from the example of the haruest-man:

1. The haruest man thinketh not much of his toyle and labour, because he knoweth he is sure to receiue wages; yea better wages, and better cheare for haruest-worke, than for any other worke in husbandry. All men are wont to be liberally minded toward their haruest folke: and it is noted for a signe of a cruell and vnmercifull man, at that time, when God bestoweth his blessings on him, with a liberall hand, to be hard and miserable toward them, by whose seruice and labour hee receiueth them. They that tread their winepresses, suffer thirst, saith Ioh, speaking of the cruell [Page] oppressour, Iob. 24. 11. And Iames 5. 4. Behold, the hire of the labourers which haue reaped your fields (which is of you kept backe by fraud) cryeth, and the cryes of them which reaped, are entred into the eares of the Lord of hosts. And if men be wont to respect their haruest-folke so much, then surely (saith our Sauiour here) my Father will not suffer you, that are his haruest-folke, to want. He that reapeth, receiueth wages; he that gaineth a soule to God, shall be sure to be well rewarded.

2. The haruest-man is encouraged to do his worke much more chearefully, when the corne that he reapeth is good (without weeds, heauie in the sheafe, and good for the yeeld) though it be not his own corne, though he receiue no more wages for reaping it, than he should doe, if it were bad; yet doth he his worke farre more chearefully, in a plentifull haruest, when the corne is good, and will yeeld good encrease and profit vnto the owner. Yea, in such a case, when the corne is such, as the reaper may fill his hand, and the gleaner his lap, they that passe by will reioyce, and will be ready to encourage the reapers, and say, The blessing of the Lord be vpon you, wee blesse you in the Name of the Lord, Psal. 129. 7, 8. Now (saith our Sauiour) the fruit that you shall gather, which are the Lords reapers, is another manner of graine and fruit than they worke for; farre more excellent in nature, more durable, such as yeeldeth farre greater profit and comfort to the owner of it. Whosoeuer reapeth the Lords corne, gaineth soules to God, shall not only be sure to receiue good wages, but gathereth fruit vnto eternall life. The fruit of his labours, the grace that by his Ministry is wrought in the hearts of men, shall neuer perish, but endure vnto euerlasting life And therefore (saith he) it is a shame for you, if you take not paines, if you doe not your worke dililigently and carefully.

3. The haruest-man is encouraged to do his worke, to toile and labour in it chearefully, because he knowes that when haruest is done, they shall haue mirth and ioy, he and all his fellow seruants shall be merry together; not onely those that haue reaped with him, but euen those that did sowe the corne, which they haue now reaped, shall reioyce as well as they, when by the plentifull haruest they shall discerne, that their paines and labours they tooke was not lost, but hath prospered so well. And this custome of making merry, and reioycing after haruest, we shall finde it hath beene very ancient, Esay 9. 3. They haue reioyced before thee, according to the ioy in haruest. Yea, the Lord hath commanded and enioyned his people a publike and solemne reioycing, and ordained, that the feast of Tabernacles should at this time be kept to that end, Deut. 16. 1 [...], 14. Thou shalt obserue the feast of the Tabernacles seuen dayes, when thou hast gathered in thy corne, and thy wine, and thou shalt reioyce in this feast, thou, thy sonne, thy daughter, thy seruant. And verse 15. Thou shalt in any case bee glad. Now (saith our Sauiour here to his Disciples) no haruest-man can haue so great encouragement to his labour in this respect, as you may haue; for when your worke is done, you shall haue great and vnspeakcable ioy: yea, this shall encrease your ioy; you and the Prophets, that haue laboured before you in this worke of the Lord, and sowed what you shall reape, shall meet and make merry together.

And thus haue I shewed you the meaning and purpose of our Sauiour in these words. The principall Doctrine that the Holy Ghost intendeth to teach vs in them, is this,

That the faithfull Minister, that laboureth to win soules to God, shall be sure to be well rewarded; how ill soeuer the vnthankfull world reward Doct. 2. him, God will certainely reward him

For the proofe of the Doctrine, obserue it in these two points: First, [Page] that euen in this life, while they are doing their worke, the Lord hath care to prouide well and liberally for them, that they may want nothing while they are doing his worke, as the husbandman doth for his haruest-men. Secondly, that when they haue done their worke, the Lord vseth to giue them better wages, a greater reward than other of his seruants, as the husbandman also doth to his haruest-men. The first of these two points, if we iudge of it by sense and reason, we shall hardly be able to conceiue how it can be true; for no kinde of men hath euer seemed to be more neglected of God in this life, than the faithfull Minister. For the Prophets, we know what Stephen saith, Which of the Prophets, haue not your fathers persecuted? And Iames 5. 10. Take my brethren the Prophets, who haue spoken in the Name of the Lord, for an example of suffering affliction, and of patience. And for the Apostles, hearken what Paul saith, 1. Cor. 4. 9. I thinke (saith he) God hath set forth vs, as men appointed vnto death; we are made a gazing stocke to the world, to Angels, and men, And verse 11. We suffer hunger and thirst, and are buffeted, and haue no certaine dwelling place.

But if we will looke into it with a spirituall eye, we shall finde this to be true, that euen in this life God hath speciall care to prouide for faithfull Ministers aboue all other men. This may euidently appeare to vs in three points:

1. None of Gods seruants haue such promises for sufficiency, and a competent measure of the blessings of this life, as the faithfull Minister hath. Moses hath a strange speech to this purpose, Deut. 10. 8, 9. At that time the Lord separated the tribe of Leui, to beare the Arke of the Couenant of the Lord, to stand before the Lord, to minister vnto him, and to blesse in his Name vnto this day. Wherefore Leui hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. He giueth two reasons why Leui should haue no inheritance: first, because God hath separated, and put him apart for his seruice: and secondly, because the Lord is his inheritance, as he promised him. As if he should say, Because I haue separated him to my speciall seruice, I will take the care of prouiding for him specially: and that my care of him may the better appeare, he shall haue no other inheritance, but me. And when Christ sent forth his Apostles to preach, Matth. 10. 10. he biddeth them carry no victuals, nor change of apparrell, nor other prouision with them; and giueth this for the reason, Because the workeman was worthy of his meate. Yea, the Lord hath shewed the like care euen of the wife and children, that the faithfull Minister hath left behinde him. See an experiment of this, in 2. King. 4. 1—7. One of the sons of the Prophets dyed in debt, and left his wife and children in great distresse, but God miraculously prouided both for the payment of his debts, and for his wife and children also to liue vpon.

2. None haue such promises of protection and deliuerance from trouble, as the faithfull Minister, Psal. 122. 16. I will cloath her Priests with saluation. Ier. 1. 18. Behold, I haue made thee a defenced city, and an iron pillar, and wals of brasse against the whole land, verse 19. For they shall fight against thee, but shall not preuaile against thee: for I am with thee, to deliuer thee, saith the Lord, Reuel. 2. 1. Christ holdeth the starres; yea, all of them, in his right hand. If any man shall aske, How falleth it out then, that in all ages they haue beene so much in trouble, and that their enemies haue so preuailed against them, and that oftentimes euen vnto the death? I answer, the reason was, not that the Lord became carelesse of their peace, and liberty, and safety; but, first, either because their testimony was finished, and that worke which God in his wisedome had determined to worke [Page] by them: As it is said of Gods two witnesses, Reuel. 11. 7. When they haue finished their testimony, the beast that commeth out of the bottomelesse pit, shall make warre against them, and shall ouercome them, and kill them. Or else, secondly, because the Lord seeth he shall receiue more honour by their suffering, and constant confession of his truth, than by their peace, as the Apostle saith of his owne troubles, the things which hapned vnto me, haue fallen out rather to the furtherance of the Gospell, Phil. 1. 12.

3. None of Gods seruants haue so many, and so cleare promises, that God will take their part against their enemies, and reuenge their wrongs, as the faithfull Minister hath. When Dauid had said, Psal. 105. 14. He suffered no man to doe them wrong, but reproued Kings for their sake: he expresseth, ver. 15. who they were, that God had this speciall care of aboue the rest. Touch not mine annointed, and doe my Prophets no harme. Hitherto belongeth that benediction and propheticall prayer, that Moses made for Leui, Deut. 33. 11. Smite through the loynes of them that rise against him, and of them that hate him, that they rise not againe. Therefore we shall finde, that of all the sins, whereby a people haue prouoked him, God hath beene least able to endure this, 2 Chron. 36. 16. Iudah was guilty of many sinnes, before their captiuity, but marke which of all their sins did the most prouoke God against the land; They mocked the messengers of God, and despised his words, and mis-used his Prophets, vntill the wrath of the Lord rose against his people, and till there was no remedy.

And this may suffice, to shew what care God hath of his reapers, his faithfull Ministers in this life, while they are doing his worke. Now for the second point, that when their worke is done, and the day of payment shall come, the Lord will haue greater respect vnto them, than to other of his seruants, is also very euident in the holy Scriptures: First, when the day of reckoning and payment shall come, they shall be the first that shall receiue their wages. Reu. 11. 18. The time of the dead is come, that they should be iudged, and that thou shouldest giue reward vnto thy seruants the Prophets, and to thy Saints, and to them that feare thy Name. Secondly, as they shall be first in the reward, so shall they receiue the greatest reward. Matth. 5. 12. Great is your reward in heauen: for so persecuted they the Prophets. Dan. 12. 3. They that be wise, shall shine as the brightnesse of the firmament, and they that turne many to righteousnesse, as the starres for euer and euer.

The Reason of all this, is, Because God receiueth more honour by their Reason. worke and seruice, than by the labours of any other of his seruants. Luke 1. 15. He shall be great in the sight of the Lord: the reason is giuen, verse 16. Many of the children of Israel shall he turne vnto the Lord their God.

The Vse of this Doctrine, is, to encourage and comfort the Ministers of Christ, against all the grieuances and discomforts they receiue from the Vse. world: First, the discomforts and indignities that we endure, are nothing to that which the Prophets and Apostles did endure; and we haue many outward comforts which they wanted. Secondly, if our conscience can witnesse with vs, that we are faithfull in our calling, and carefull to employ that talent we haue receiued to our Masters profit, we may be sure that the Lord esteemeth well of vs, and we are deare vnto him. And what man, that is in high fauour with the Prince, will be disquieted, if a childe or a mad man, that he meeteth with in the street, refuse to doe him reuerence, or mocke him? If we be faithfull, we shall not need to be couetous, or to disquiet our selues with care for the things of this life, nor to feare the malice or subtilty of our enemies. Let vs doe the Lords worke faithfully, and cast our care vpon him for those matters.

2. Remember that the reward thou shalt receiue, when the day of reckoning [Page] shall come, will aboundantly recompense all the toile, and care, and disgraces thou hast endured. This reason the Apostle vseth, 1. Pet. [...]. 24. when he had said, Feed the flocke, care for it, doe it willingly with a ready minde; he giueth this for the reason, verse 4. And when the chiefe Shepheard shall ap peare, you shall receiue an incorruptible crowne of glory. It is very profitable for euery Christian, to meditate oft of this day of reckoning, when euery man shall receiue his wages, according to his worke. And this is one notable difference, betweene a godly man and a wicked; that whereas it is a hell to a wicked man to thinke of his end, and of the life to come, Amos 6. [...]. They put farre from them the euill day; the godly man hath no comfort nor encouragement like vnto that. Psal. 27. 13. I should haue fainted, except I had beleeued to see the goodnesse of the Lord in the land of the liuing.

To exhort all men that they would shew themselues the children of their heauenly Father, in esteeming of good Ministers, as the Lord esteemeth of 2. them. We are fallen into an age, wherein the very calling of a Minister, is growne into a generall contempt with most men. If a man haue not somewhat else beside his Ministry to grace him (friends, or wealth, or titles) euery one, euen the youngest and basest, will despise him I know well, a great cause of this is the iust iudgement of God vpon the insufficiencie, idlenesse, couetousnesse, and lasciuiouinesse of many Ministers; for so saith the Lord, Mal. 2. 9. I haue made you to be despised and vile before all the people, because yee kept not my waies, but haue beene partiall in the law. But these are not the Ministers I would haue you esteeme of: for God esteemeth not of such; but such as are able Ministers in any good measure, and faithfull; them I exhort you to loue and esteeme of Learne not of Papists or Atheists how to esteeme a good Minister, but learne of thy heauenly Father how to esteeme of him. I say, not onely take heed thou persecute them not, wrong them not, disgrace them not, deride them not, grieue and discourage them not, (He that derideth and disgraceth Ministers, is a persecutor of Ministers; when Ismael mocked Isaac, the Holy Ghost saith, Hee persecuted him, Gal 4. 29. and he that grieueth and discourageth a Minister, hindereth Gods work in his Ministry, therefore the Apostle saith, it is vnprofitable for the people when the Minister cannot doe his worke with ioy, but with griefe, Heb. [...]3. 17.) But I say more, see thou loue euery good Minister, and esteeme of him, encourage him by all good meanes, if thou wilt shew thy selfe the childe of thy heauenly Father: so haue good men beene wont to doe, Hezechia spake comfortably to all the Leuites, and taught the good knowledge of God. 2. Chron. 30. [...]2. yea hee commanded the people to giue the portion to the Priests and the Leuites, that they might be encouraged in the Law of the Lord, 2. Chron. 3 [...]. 4. and of Iosiah, it is said, that he encouraged the Priests to the seruice of the house of the Lord, 2. Chron. 35. 2. Let no man count himselfe religious that doth not loue and reuerence euery good Minister, Matth [...]0 11. Enquire who is worthy (that is, who feareth God, loueth the Word) and there be bold to tarrie and receiue entertai [...]ement; As if he should say, Euery one that is worthy, wil be ready to shew kindnesse vnto you. If yee haue iudged me to bee faithfull to the Lord (saith Lydia, Acts 16. 15.) come into mine house and abide there, and she constrained vs.

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The sixtie two Lecture. August 21. 1610. IOHN IIII. XXXVII, XXXVIII.

WE haue already heard, that in these verses, and those two that goe before, our Sauiour hath endeauoured, to stirre vp his Disciples to that diligence in their Ministry, and that zealous desire to win soules to God, as they saw to be now in him; and that he vseth three effectuall arguments to perswade them thereunto, all set downe in an allegorie and comparison, taken from them that doe haruest-worke: two ofthem we haue already handled and finished in the two former verses; the first taken from the present necessity of Gods people, verse 35. and the second taken from the reward and comfort themselues should be sure to receiue by it. It followeth now that we proceed vnto the third and last, which is set downe in these two verses that I haue now read: and that is taken from the facility and easinesse of that worke that they were to doe in comparison of that wherein their fellow seruants the Prophets that had beene before them had laboured. This argument he amplifieth by a prouerbiall speech that was common among the Iewes: when they saw any enioy the fruit of another mans labour, they were wont to say, One soweth and another reapeth, As we also say in the like case, One beateth the bush and another goeth away with the bird. This prouerbe, saith our Sauiour, in some respect, may fitly be applyed to your case, though in another respect it agreeth not with it: Herein is the saying true, As if he should say, Though not in all respects, yet in this it is; And in the next verse he sheweth two points, wherein this prouerbe agreeth to their case.

First, as he that reapeth takes nothing so much toyle and paines, as he did that sowed, and did the first workes that belong to husbandry; so is it in your case, you are to be employed in the best, and easiest, and most comfortable labour that belongs to my Fathers husbandry, not in manuring, or plowing, or sowing, or harrowing, or weeding of his ground; that is, in preparing men to receiue grace, and laying the foundation and first principles of religion in the hearts of men, as the Prophets were (whose paines in that respect were farre greater than yours can be) but in reaping, and conuerting men effectually to the faith, and obedience of the truth; you shall presently see the fruit of your labours: but so did not they. I sent you to reape that, wherein yee bestowed no labour; Other men laboured, &c.

Secondly, as when one receiueth the benefit of another mans labour, so is it in your case; the Prophets tooke paines for you, you shall enioy the fruit of their labours: the paines they tooke shall be a great aduantage to you in your Ministry; yee shall be able to doe the more good by your preaching, because of that, that they haue done before you. Other men laboured, and yet are entred into their labours.

The point wherein this prouerbe could not fitly be applyed to their case, was this, that whereas when one soweth, and another reapeth, he that sowed hath no comfort or fruit of his labour, but esteemeth it as a iudgement of God vpon him, and repenteth himselfe of the paines he hath taken, when he seeth another man hath reaped the fruit of it. It is farre otherwise in this case: for, as he had said before, verse 36. he that soweth and hee that reapeth shall reioyce together: the Prophets shall not thinke their labour lost, but though they conuerted few or none, in comparison of that that you shall doe, [Page] yet when they shall vnderstand what good you haue done in your Ministry, and what helpe you shall haue receiued by their labours, they shall be so far from enuying and murmuring at it, that they shall reioyce in it exceedingly.

So that we see these words do offer to our consideration, three principall points, as the fountaines from which the Doctrine and Instruction must arise, which we are to receiue from them. First, that the Prophets and Ministers vnder the Law were sowers; they prepared and made men fit to receiue good by the ministry of the Apostles; and the Apostles were reapers, they conuerted and won more to God than the other did.

Secondly, that the seruice and labour of the Apostles, was in this respect far more easie and comfortable, than the labour of the Prophets had been, because by the Prophets Ministry, the people of God were prepared to their hands, and made ready to receiue and obey the truth.

Thirdly, that the Prophets shall be no whit discontented at this, when they shall vnderstand, that the Apostles haue done much more good than themselues were able to do, but shall reioyce in it rather.

This then is our first Doctrine, that we are to learne in this place:

That the Ministry that the Church enioyeth now vnder the New Testament, is in this respect more excellent, than that which the Church had before Doct. 3. Christs comming; that this is more profitable, and fruitfull, and effectuall to winne soules vnto God than that was; they were sowers, and we are reapers.

For the proofe of this Doctrine which I haue deliuered, and for the right vnderstanding of our Sauiours meaning in this place; it shall be profitable for vs to consider; first, how the Prophets are heere said to haue beene sowers only; secondly, how the Apostles are called reapers.

For the first, The Prophets are said to be sowers in three respects: first, they sowed the seede of the Gospell: and the Apostles did reape nothing, but that which the Prophets had sowne before. They won the people to the profession of no other faith and religion, but that only which the Prophets had taught; no more doe we at this day. This Paul plainely professeth, Acts 26. 22. that he had taught no other thing, than that which Moses and the Prophets had taught before.

Secondly, the Prophets by that that they taught, prepared the people, and made them desirous and fit to receiue the Doctrine of the Apostles. How could that be (may you say) seeing there was none of those to whom the Apostles preached, that euer heard any of the Prophets? Answ. I answer, that by the writings of the Prophets they were thus prepared. We read, that at the time when our Sauiour came, and when the Gospell was to be preached by him and his Apostles, the people of God were maruellously prepared to receiue it. So it is said of Simeon, that he waited for the consolation of Israel, Luke 2. 25. and Verse 30. it is said that Anna spake of Christ, to all that looked for redemption in Ierusalem. Yea (as we heard Verse 25. of this Chapter) not only the Iewes but euen the Samaritans also, were thus prepared to receiue him; they all (both Iewes and Samaritans) expected his comming at this time, and the performance of those glorious promises that God made to the Church in him; yea they euen waited and longed for it at this time; thus were they prepared to receiue the Gospell, All the regions round about were white euen to haruest. And how were they thus prepared? Surely by the writings of the Prophets. So, after, we read that the thing that made them so ready to receiue and beleeue the Doctrine of the Apostles, was this, that they found it so consonant to that which they had read in the writings of the Prophets, [Page] Acts 17. 11. 12. So that the Apostles could neuer haue done that good they did in their Ministry, had they not beene helped by the labours and writings of the Prophets.

Thirdly, the Prophets did no more, but sowe the seede, they reaped not, they saw not the fruit of their owne labours. Ob. How can this be? Did not the Ministrie vnder the Law conuert soules also? did it not reape and gather some corne into the Lords barne? Answ. Yes surely; for of the Ministrie of the Prophets it is said, Ier. 23. 22. that such of them as stood in Gods counsell, and declared his words to his people, should turne them from their euill waies, and from the wickednesse of their inuentions. And of the Ministrie of Leui, it is said, Mal. 2. 6. that the law of truth was in his mouth, and hee did turne many from iniquity. But if we compare the fruit of that Ministry, with the Ministrie of the Apostles, with the Ministrie of the New Testament, it was nothing. They may be said to haue reaped nothing, to haue gotten no corne at all; yea they laboured not so much for themselues and the times they liued in, as for vs and our times. This is that our Sauiour heere speaketh to his Apostles, Other men laboured, and yee are entred into their labours. And more plainely the Apostle Peter, 1. Pet. 1. 12. It was reuealed to the Prophets, that not vnto themselues, but vnto vs they should minister. This is plaine also, Rom. 16. 25, 26. the mystery which was kept secret since the world began, is now made manifest, and by the Scriptures of the Prophets according to the commandement of the euerlasting God made knowne vnto all nations. We receiue more good by their labours, than either the Church in their time, or themselues did. They are better vnderstood now, than they were then. And thus haue we seene how the Prophets are said to haue beene sowers.

The Ministers of the New Testament, on the other side, the Ministers whom Christ doth send, are called reapers; because they see much more fruit of their labours, than the Prophets did. This Ministrie is much more powerfull and effectuall to conuert soules, than the Ministry of the Prophets was. This is that that Christ saith heere, I sent you to reape: and Iohn 15. 16. I haue chosen and ordained you, that you goe, and bring forth fruit. You shall neuer read that they preached in any place, but they did good, and won some to God there. Yea the fruit and efficacie of their Ministrie was exceeding great; insomuch as Peter at one Sermon conuerted more than either any of the Prophets, or Iohn Baptist, or Christ himselfe did in all their time, Acts 2. 41.

Neither was this efficacie and fruitfulnesse peculiar to the Ministry of the Apostles (though they had it in greater measure than any other) but this may also be truely said of all the Ministers of the New Testament, That they are farre more fruitfull and profitable in their Ministry, than the Prophets were. For though Christ speaketh here to his Apostles onely, yet this comparison holdeth betweene the Prophets and all the Ministers of the Gospell, they were sowers, and we are reapers. This is plaine by another speech of Christ, Matth. 11. 11. for there, hauing preferred Iohn Baptist before all the Prophets, and that in this respect (among others) because he gained more to God by his Ministrie, than any of them had done, as appeareth, Verse 12. From the time of Iohn Baptist hitherto, the Kingdome of heauen suffereth violence: he addeth in the latter end of that 11. verse, Notwithstanding he that is least in the Kingdome of heauen, (that is, in the new estate of the Church, is, not in respect of his person and gifts, but of his Ministry) greater than Iohn Baptist.

Hitherto belong those prophesies, that in the dayes of the Gospell, the Church should so increase, Esay 54. 2, 3. Enlarge thy tents; for thou shalt [Page] encre ase on the right hand, and on the left, and that knowledge should then abound, Esay 11. 9. and sanctification also, after those daies (the daies of the Gospell he meaneth) saith the Lord, I will put my law in their inward parts, and write it in their hearts, Ier. 31. 33. Nay, the Lord neuer sendeth any faithfull Minister to a people, but he vseth to make his Ministry fruitfull vnto some, the sower neuer goeth forth to sowe, but he meets with foure sorts of ground, whereof the one is good, as our Sauiour teacheth vs in that Parable, Matth. 13. 3—8. Yea, this is made a note of an able Minister of the New Testament, 2. Cor. 3. 6. he is a Minister not of the letter onely, but of the spirit.

The Reasons of this Doctrine are three:

1. All things that concerne our saluation, are more clearely taught and Reasons. more fully, in the Ministry of the Gospell, than they were vnder the Law. This is plaine, Colos. 1. 26. where the Apostle calleth the Gospell a mystery, which had beene hidden since the world began, and from all ages, but now is made manifest to all his Saints.

2. The mercy of God and his free grace, is more fully made knowne, and offered vnto men in the Ministrie of the Gospell, than it was vnder the Law. This reason the Apostie giueth, the grace of God that bringeth saluation hath appeared vnto all men, Tit. 2. 11.

3. The Spirit of God (which onely maketh the Word of God effectuall in the heart of man) is much more plentifully bestowed since the time of Christs Ascension, than euer it was before. This is plaine, Iohn 7. 39. The Holy Ghost was not yet giuen, because Iesus was not yet glorified.

This Doctrine serueth for the Vse and profit, both of vs that are Gods Ministers, and for all you that are Gods people. First, we that are Ministers, Vse. 1. are to be exhorted by this Doctrine, that we labour to be fruitfull, and profitable in our Ministry. Seeke not wealth, or ease, or credit, but fruit. Labour to finde that thy Ministry hath done good, that it hath beene effectuall to the conuersion of some. This made Paul so earnestly desirous to see the Romanes, that he might haue some fruit among them also, as he had among the other Gentiles, Rom. 1. 13.

Foure Reasons may be giuen to mooue vs to this care:

1. God hath placed vs in this calling, and giuen vs the gifts we haue to this end, euen for the perfecting of the Saints, and for the edifying of the body of Christ, Ephes. 4. 8. 12. the manifestation of the spirit is giuen to euery man to profit withall, 1. Cor. 12. 7.

2. Euery man should count it his misery to be vnprofitable, it is noted for a great part of the misery of our estate by nature, that we are altogether vnprofitable, Rom. 3. 12. how much more a Minister? Matthew 21. 30. cast yee the vnprofitable seruant into vtter darkenesse, there shall be weeping and gnashing of teeth.

3. Nothing will yeeld vs that comfort in life or death, as this; not all the wealth we haue gathered, nor the credit and applause we haue had, 1. Thess. 2. 19. they whom he had won to God were his hope, and ioy, and crowne of reioycing.

4. This is the chiefe thing that will assure vs, that God hath indeed called vs to be Ministers of his Gospell, and approueth of our Ministry, when we are fruitfull, when the porter (the Holy Ghost) appeareth vnto vs, and giueth entrance to our Ministry into the hearts of the people, Iohn 10. 3. as we know he did to Pauls Ministry into the heart of Lydia, Act. 16. 14. We haue heard all the Ministers of the New Testament, are reapers. The seruants, to whom God committed his talents, if they were good and faithfull seruants, gained somewhat to their Master, Matth. 25. 23. Thus Paul approoueth himselfe [Page] to be an able Minister of the Gospell, the Corinthians that were conuerted by his Ministry, were his letters of commendation written in his heart (yeilding him much inward comfort and assurance of his calling) and also knowne and read of all men, such an euidence of his calling as was apparant vnto all men, 2. Cor. 3. 2. this he calls the very seale of his Apostleship, 1. Cor. 9 2

Now, seeing this is so necessary, I will giue some few rules out of Gods Word, which if we follow, we shall be sure to reape fruit of our labours:

1. We must be diligent and painefull, both in study and in preaching, giue attendance to reading, to exhortation, to doctrine, neglect not the gift that is in thee, but both by diligence in study, and in preaching labour to stirre it vp and increase it saith the Apostle vnto Timothy, 1. Tim. 4. 13, 14.

2. When we teach, we must labour to teach that (not wherein our selues may shew most learning or eloquence, but) which may be most profitable, and of vse to them we teach, speake thou the things which become sound (wholesome) doctrine, Tit. 2. 1. and the things that he would haue Titus to affirme constantly, and to insist vpon in his Ministry, are the things that are good and profitable vnto men, Tit. 3. 8.

3. Striue to teach in that manner, as may most profit thy hearers. Marke 4. 33. Christ preached so, as they were able to heare. This was Pauls minde, though he excelled all the flaunting preachers at Corinth in the tongues, yet he professed that in the Church he had rather speake fiue words to the capacity and edification of others, then ten thousand words in an vnknowne tongue, 1. Cor. 14. 18, 19. Hitherto belongeth that exhortation, preach the Word, reprooue, rebuke, exhort, that is, apply thy doctrine alwaies to the present estate and condition of thy hearers, 2. Tim. 4. 2.

4. Take heed to thy life, that thou do nothing to hinder the fruit of thy labours, take heed vnto thy selfe, and vnto the doctrine, 1. Tim. 4. 16. And 1. Cor. 9. 15. it were better for me to die, then that any man should make my glorying void, that is, rather then that any man should be able to obiect ought against me, that might disproue my vprightnesse of heart and faithfulnesse in my Ministry which is the maine thing I haue to reioyce and glory in.

5. Be earnest with God in prayer, that he would make thy Ministry fruitfull, Paul bowed his knees vnto God for the Ephesians, Ephes. 3. 14. for it is he onely must giue vs grace to teach profitably, wee are not sufficient of our selues to thinke any thing as of our selues (to meditate of any good thing) but our sufficiency is of God, 2. Cor. 3. 5. and our people grace to heare profitably, he teacheth them to profit, Esay 48. 17. We should importune the Lord in that manner, as Rachel did Iacob, Gen. 30. 1. giue me children or else I die.

6. Enquire for fruit, and deale with thy people in priuate, to see how they profit by thy labours, so did our Sauiour with his hearers, Matth. 13. 51. haue yee vnderstood all these things? And the Apostle did not onely teach publikely but from house to house, Act. 20. 20. Heb. 13. 17. Thou must watch ouer their soules.

This Doctrine serueth also for the Vse of all Gods people.

1. It teacheth vs how great profit we may make of reading the Scriptures. 2. Though God haue not appointed that to be the meane, to worke faith and regeneration; yet doth it notably prepare, and make men fit to receiue good by hearing. We haue heard, the Apostles could neuer haue done that good by preaching, if the people had not beene prepared by reading of the Prophets, our Sauiour therefore commands his hearers to search the Scriptures, and to acquaint themselues well with them, Iohn 5. 39. One chiefe cause you profit so little by your hearing, is, for that you exercise not your selues in the reading of the Scripture. If parents would traine vp their children in the principles of Religion, and in reading of the Word at home, while they [Page] be young, it would be a great aduantage to them for their profiting by preaching.

But alas, we might as well alledge to any of you, a sentence out of Bernard or Augustine, as out of the holy Scripture: for you cannot tell whether we alledge it right or no, so vnacquainted you are with it, God hath written vnto you (for your vse) the great things of his law, but they are accounted by you as a strange thing that belongs not vnto you, as the Lord complained of the Iewes, Hos. 8. 12. But if he onely be an happy man, that can delight in the law of the Lord, Psal. 1. 2. then are you doubtlesse in a wretched case, that take no delight in it at all, neuer read it, no not on the Lords day. You count it a tedious thing to keepe the Sabbath: you know not how to spend it without gaming, &c. because you take no delight in the reading of the Scripture. The Lord enioyned the King, to reade the Word all the daies of his life; and giueth this for the reason, that he may learne to feare the Lord, and that his heart be not lifted vp aboue his breathren, Deut. 17. 19, 20. What maruaile then, if great men grow proud and tyrannous oppressours; and if both great men, and meane be so voide of Gods feare, so prophane as they are, seeing they reade the Scriptures so seldome and negligently as they doe?

2. Learne by this Doctrine to iudge of the best kinde of preaching. He that reapeth most fruit vnto God, winneth most soules, is the most able Minister of the New Testament. That kinde of preaching, whereby the people of God profit most in knowledge and sanctification, is the best kinde of preaching: not that, whereby carnall men are most delighted, or which feedeth the humour of a naturall man, and tickleth the eare, but which best edifieth the conscience. Let no man say he is vnlearned, that teacheth profitably, and hath wonne many vnto God, for hee that winneth soules is wise, Pro. 11. 30. when God hath allowed of a man, and commended him, and set his seale on his ministry (as on these he hath done, 1. Cor. 9. 2.) who art thou that darest dispraise, or despise, or disgrace him? Gods people should not allow best of him that praiseth himselfe (that is, that by his manner of preaching declareth euidently, he seeketh his own praise, more than the profit of the people) but of him whom the Lord praiseth, by working with him in blessing his labours, 2. Cor. 10. 18. As Paul saith he would iudge of the Ministers in Corinth, so should all Gods people learne to iudge of Ministers, 1. Cor. 4. [...]9 [...]0. I will know, not the speech of them that are puffed vp, but the power: for the Kingdome of God is not in word, but in power.

To this case our Prouerbe may well be applyed, Shew me not the meate, but shew me the man. Compare the hearers of these learned and eloquent Teachers, whom thou so much admirest, with these who preach plainely, and whom thou despisest for that cause, see whether haue most knowledge and grace, and so thou shalt be able to iudge whether is the best Teacher.

3. To teach vs, that the state of wicked and ignorant persons, is far more dangerous and damnable now, than it was vnder the Law: first, because this is a time of farre greater light, than that was, this is the condemnation that light is come into the world, Iohn 3. 19. secondly, greater grace is offered now, than then (yea, receiued also by such as liue vnder an ordinary and able ministry of the Gospell, the Apostle Peter speakes euen of some hypocrites, that they had escaped the pollution of the world through the knowledge of Christ by the Gospell, they were brought to a great reformation, 2. Pet. 2. 20.) Hitherto belong those fearefull sentences, if euery transgression and disobedience to the law, receiued a iust recompence of reward, How shall we escape if wee [Page] neglect so great saluation, &c. Heb. 2. 2, 3. And againe, it is impossible for those who were once enlightned, &c. Heb. 6. 4—8. declaring in many words the fearefull state of them that haue not onely enioyed great meanes of grace, but also receiued some common beginnings of grace by them, and yet prooue naught afterward. And so doth he likewise, Heb. 10. 28—31. shew how it is farre more dangerous for them to sinne vnder the Gospell then it was vnder the Law. Consider therefore, how God vnder the Law hated and punished ignorance, it is a people of no vnderstanding, therefore hee that made them, will not haue mercy vpon them, Esay 27. 11. the breach of the Sabbath, if yee will not hearken vnto mee to hallow the Sabbath day, I will kindle a fire in the gates of Ierusalem, and it shall deuoure the palaces thereof, and it shall not bee quenched, Ier. 17. 27. Adultery, It is a fire that consumeth to destruction, and would roote out all mine increase, Iob 31. 12. Swearing, the booke of Gods curse shall fly vpon euery one that sweareth to cut him off, Zech. 5. 2, 3. And know assuredly, he hateth these and all other sins more now, and will more seuerely punish them, than he did then; specially, with spirituall plagues. A sinner shall be more vnable to repent now, than vnder the Law: yea, the better, and more profitable, and powerfull Ministry any wicked man liueth vnder, the more dangerous and damnable his state is.

Lecture the sixty third. August 28. 1610. IOHN IIII. XXXVII, XXXVIII.

WE heard the last day, that these two verses doe containe the third and last Argument, whereby our Sauiour stirreth vp the Apostles to zeale and diligence in their Ministry; which is taken from the easinesse and facility of that worke, they were to be employed in, in comparison of that, wherein their fellow-seruants, the Prophets, had laboured. And in this argument, three things we heard are offered to our consideration: First, that the Prophets and Ministers vnder the Law were fowers, the Apostles and Ministers of the Gospell are reapers. Secondly, that the seruice and labour of the Apostles, was to be (in this respect) farre more easie and comfortable, than the labour of the Prophets had beene; because by the Prophets Ministry, the people of God were prepared to their hands, and made ready to receiue and obey the truth. Thirdly, that the Prophets shall be no whit discontented at this, when they shall vnderstand, that the Apostles haue done much more good in their Ministry, than themselues were able to doe; but reioyce in it rather.

The first of these three points, we finished the last day. It followes now that we proceed to the two last.

First then we must enquire how this is to bee vnderstood, that our Sauiour saith heere to the Disciples, They should reape that, on which they bestowed no labour, and that other men, (viz. the Prophets) had laboured, and they were entred into their labours: seeing we know; first, that the Ministrie of the Word now, is an office that requires great labour and paines, as well as it was vnder the law. Neither shall a man euer be able to doe good in this calling, vnlesse he be a painefull man. The faithfull Ministers are called [...], 1. Tim. 5. 17. To pull mens soules out of the kingdome of Sathan, and to bring them vnto God, is an endlesse peece of worke, a labour of all labours. It were a matter [Page] of farre greater ease, for a man to take vpon him the charge of so many Beares and Wolues, than the charge of mens soules. Let other men thinke of vs as they please (that of all men we earne our liuings with most ease, that a very meane recompence will serue for the worke that we doe) I doe assure you, there is not a Minister, that is conscionable and carefull to doe good, but he would oft be ready to wish, he might liue in any calling, rather than in this, were it not for three things:

First, the conscience we make of our duty, and the necessity that is laid vpon vs, to imploy the gifts God hath giuen vs, 1. Cor. 9. 16.

Secondly, that the worke it selfe (though painefull) is a worthy and excellent worke, 1. Tim. 3. 1.

Thirdly, the respect we haue to the recompence of reward, that we shall receiue for this worke, in doing this thou shalt saue both thy selfe and them that heare thee, 1. Tim. 4. 16.

2. As for the Apostles, their labours were equall, if not farre greater, than any of the Prophets. This will be plaine, if we shall but marke what one of them reporteth of his owne labours, 2. Cor. 11. 23. vnto 28.

How is it then that our Sauiour maketh the labour of the Apostles nothing, in comparison of the Prophets? The answer is:

First, it was not so great amongst the Iewes, as the Prophets had beene, because the Prophets by their ministry had prepared the Iewes, and made them ready and desirous to receiue the Gospell in the ministry of the Apostles.

Secondly, though it were amongst the Gentiles, as great as the labour of the Prophets had beene amongst the Iewes, yet was it in this respect more easie and comfortable, because they did see much fruit of their labours, and so did not the other.

This then is the Doctrine we are to learne from hence:

That the forwardnesse and readinesse of a people, in receiuing and obeying Doct. 4. of the truth, giues great encouragement to the Minister, and makes his labour farre more easie and comfortable vnto them. The Preacher of the Word may receiue either great helpe or great hinderance in his ministry, euen from his people and auditors. When he is to speake to a people, that he knowes come with a preiudice against his person or gifts, or such as he hath no hope to do good on, he cannot do his worke so comfortably and cheerefully as he should. Such hearers discourage him greatly, and cause him to do the worke of the Lord more heauily, with lesse life and spirit than he ought. True it is, this may be our fault: for we should doe the Lords worke faithfully and chearefully, whatsoeuer our hearers be. Indeed, in priuate, the seruant of God may, and ought to forbeare to reproue some, euen when they do most grieuously dishonour God; and refuse to speake good things in their hearing (yea, though he be asked) but sit amongst them, as though he had nothing to say; when they be such, as he hath iust cause to thinke, are despisers of the Word, and will be neuer the better, but the worse rather, for that which he shall say. Pro 9. 7. He that reprooueth a scorner, purchaseth to himselfe shame, and he that rebuketh the wicked, getteth himselfe a blot. And verse 8. Rebuke not a scorner. Pro. 23. 9. Speake not in the eares of a foole: for he [...] will despise the wisedome of thy words. We haue two notable and strange examples for this silence. When railing Rabshakeh had spoken most blasphemously against God, it is said, The people of God held their peace, and answered him not one word, and that Hezekiah had commanded them not to answer him, 2. King. 18. 36. Another example we haue of our Sauiour himselfe, of whom it is oft noted, that (though he were able to speake so graciously and effectually as he was, yet) in the presence of wicked men, he kept silence [Page] from good words. It is said, that Herod questioned with him in many words, but he answered him nothing, Luke 23. 9. And when he was accused, both before the High Priests and Pilate, of many things that did nearely touch both the credit of his Doctrine, and the glory of God, and they prouoked him earnestly to speake and answer for himselfe, yet would he say nothing; in so much that they maruelled greatly at him, that he was so mute, Marke 14 60, 61. and 15. 4, 5.

Let no wicked man thinke, that when he sweares, or talkes prophanely and beastly, in the hearing of such as haue a note for profession of Religion, and they hold their peace, that it is eyther because they are fooles, and can say nothing, or base minded, and dare say nothing; for God hath enioyned them silence, and forbidden them to meddle with thee: therefore they can say nothing, therefore they dare say nothing. Thou art a priuiledged person (I tell thee) and I dare say, thou gloriest much in it. But thou wilt finde it a wofull priuiledge one day. Cain had such a priuiledge and protection, Gen. 4. 15. God forbad all men to kill him, or to touch him, because he would haue him to be spectacle of his wrath vnto men. And thou hast a priuiledge too, God hath forbidden all men to rebuke thee, to speake of good things in thy presence, that thou maist goe on, and fill vp the measure of thy sinne, to such as thou art, the Lord himselfe speaketh in this manner, Reioyce O young man in thy youth, and let thy heart cheere thee in the daies of thy youth; and walke in the waies of thine heart, and in the sight of thine eyes, Eccles. 11. 9. If thou hadst so much grace, as to iudge rightly of this thy priuiledge, thou wouldst take small pride in it: but pray rather, that thou maist so liue, as no godly man may be vnwilling, or affraid to reproue thee, according as Dauid, a great King did, Let the righteous smite me (said he) it shall be a kindnesse, and let him reprooue me, it shall be an excellent oile, Psal. 141. 5. But you must obserue, that when our Sauiour Christ was thus silent, he stood as a priuate person. In his publike ministry he spake good things, and taught the will of God neuerthelesse freely and boldly, though the Pharisees, and other wicked men were present, when he taught. And by his example we are taught, that we should not be daunted nor discouraged in our ministry, by the presence of any wicked man whatsoeuer he be, but we should do our work faithfully and chearefully, whatsoeuer our hearers be. For first, though any come to heare vs with neuer so bad a minde, God can, and doth oft catch him, and change his minde, as he did the officers, whom the Pharisees had sent to apprehend Christ, Iohn 7. 45, 46. and that vnbeleeuer, 1. Cor. 14. 25. Secondly, and though he doe not so, yet our labour shall not be lost vpon them; no, not vpon the carpers, the scorners that heare vs: for they shall one day know, there hath beene a Prophet amongst them, Ezek. 33. 33. yet though this be an infirmity in a Minister, to doe his worke heauily, amongst such as he seeth no hope to do good vpon, yet it is such an infirmity, as the best of Gods seruants haue beene subiect to; they haue beene apt to receiue great discouragement in their ministry, by a bad auditory. When God had made knowne vnto Ezekiel, what a bad auditory he should preach vnto, Ezek. 2. 3— [...]5. They are impudent children, and stiffe-hearted, surely, they will not heare thee, neither will they cease: for they are a rebellions house: it is said, Chap. 3. 14. He went to preach to them in much bitternesse and griefe of spirit: but (saith he) the hand of the Lord was strong vpon me: that is to say, Else I had neuer gone. It may seeme by that speech that Iohn Baptist vsed, when he saw many of the Pharisees and Saduces come to heare him, O generation of vipers, who hath warned you to flee from the wrath to come? Matth. 3. 7. that he was neuer a whit proud of such hearers. No more, surely, are any of vs now, to see notorious drunkards, or whoremongers, or blasphemers, or prophane fooles, that scorne all goodnesse, come [Page] to hear [...]e vs. On the contrary side, when we haue such a people to heare vs, as shew by their constancy and chearefulnesse in hearing, and by their conuersation also, that they are such whose hearts God hath prepared to receiue and obey his truth; it doth vs good to preach to such a people, be they neuer so learned: this giues heart and cheerefulnesse to vs in our ministry, and euen set; an edge vpon our gifts, and makes vs do our worke with more freedome of spirit, and with a larger heart than otherwise we should. The zeale and feruency, which people shew in hearing, doth euen warme their Minister, and make him more zealous. The Apostles had excellent gifts, you know, and yet the goodnesse of their audience did euen mend their gifts. Though they had receiued commission to preach to all Nations, Matth. 28. 19. yet they were at first vnwilling to goe to the Gentiles. How did God encourage them? Surely, by making knowne the forwardnesse and readinesse of the Gentiles, to receiue the Gospell. Before Paul preached to the Gentiles at Antioch, they besought him to doe it, the whole city came together to heare the Word of God; and vpon their first hearing of the Word, they shewed much gladnesse when they heard that God had allowed his Word to be preached to the Gentiles, and commanded it also; yea they glorifyed the Word of the Lord, Acts 13. 42. 44. 48. This made Paul so zealous and forward to goe to Macedonia, he saw in a vision a man of Macedonia that prayed him saying, come ouer into Macedonia and helpe vs, Acts 16. 9. That made him shew such a zealous desire to goe and preach to the Romanes, because they were so good a people, Rom. [...]. 8. 10. Yea, our blessed Sauiour himselfe receiued (as it were) some helpe, and increase of gifts, by the forwardnesse and zeale of his hearers, seeing the multitudes (that flocked so to heare him) he went vp into a mountaine (that they might the better heare him) and be opened his mouth (set and bent himself to speake so as they might heare and vnderstand him) and taught them, Mat. 5. [...], [...]. What made him deny so much time to himselfe from preaching, as might serue euen for his necessary repast, both at this time, and also, Mar. 3. (insomuch, as his kinsfolke euen thought him mad for it, Mar. 3. 21.)? Surely, the zeale of the people, and their great desire to heare, the multitude commeth together againe, so as they could not so much as eate bread, Mar. 3. 20. And if the Apostles, and Christ himselfe had euen neede, or at least receiued good by this helpe, how much more may we?

The Reasons of this Doctrine are two:

1. The faithfull Minister hath no ioy comparable to this, when he seeth Reasons. the forwardnesse of Gods people, in receiuing and obeying the truth. Iohn the Baptist reioyced to see his hearers flocke after Christ. Iohn 3. 29. The friend of the Bridegroome reioyceth greatly, because of the Bridegroomes voice: that is, that the Bridegroomes voice is so well accepted, that he findes so good entertainement with the Bride.

2. The more zealous and prepared the audience is, the better assistance of his Spirit God is wont to giue to his seruants. As it is with thy prayer; the better thy heart is prepared to pray, the more comfortable and fruitfull shall thy prayer be, when he prepares our hearts, then will he cause his eare to heare, Psal. 10. 17. So it is with thy hearing, when thou commest best prepared to heare, then shall the Minister preach best, and most to thy comfort. And that is the cause, why Gods people haue euer found his presence most gracious and comfortable in the most solemne assemblies, as you haue heard before. This, you that can remember our publike fasts, can witnesse from Lect. 28. your owne experience.

1. To perswade all Christians to the loue of the most solemne assemblies Vse. of Gods people, where the most and best of Gods people are wont to meete together.

[Page] 2. To exhort Gods people to giue all good encouragement to their faithfull Minister, Heb. 13. 17. If they do not their worke with ioy, it will be vnprofitable for you. And that, the hearers may doe three waies. First, by their diligence in comming to the assemblies, and frequenting their ministrie, that (as we haue heard) wrought euen in Christ himselfe great alacrity and readinesse to the worke of his ministry. Secondly by shewing cheerefulnesse and diligence in attention when they are present, as our Sauiours hearers at Nazareth did, Luke 4. 20. the eyes of all them that were in the Synagogue were fastned on him. And as the creeple at Lystra did, he heard Paul with that attention and cheerefulnesse, as Paul perceiued by his very countenance that he had faith to be healed, Act. 14. 9. Thirdly, by obeying and practising their doctrine, and causing their teachers to see how they profit by their ministry, and that is the greatest incouragement of all other, obey them and submit your selues that they may doe their worke with ioy, Heb. 13. 17. And on the other side nothing humbles and afflicts the faithfull Minister more then to see the vnto wardnesse of his people. I feare when I come, my God will humble me among you, and that I shall be waile many that haue sinned and haue not repented, &c. 2. Cor. 12. 21.

Lecture the sixty fourth. September 4. 1610. IOHN IIII. XXXVII, XXXVIII.

WE haue already heard, that these verses containe the third and last reason our Sauiour vseth to incourage and stirre vp his Disciples to diligence in their ministry, which is taken from the easinesse and facility of that worke wherein they were to be imployed, in comparison of that wherein the Prophets, their predecessours, and fellow seruants had laboured. And in this argument, three points haue beene obserued, as you haue heard. The two first of these points, we haue already finished: it remaineth that we proceed to the third and last of them.

The third point is euidently grounded vpon the last words of the 36. vers That both he that soweth, and he that reapeth may reioyee together. The handling of which words I haue referred to this place, because they do more naturally belong vnto this third, than vnto the second argument. Now for the meaning of the words, that we may the better receiue instruction from them, we must vnderstand, first, that by him that soweth is meant the Prophet and the Minister of the Old Testament: by him that reapeth the Apostle and Minister of the New Testament, as I haue already shewed.

Secondly, that the Prophets reioycing, was for the successe and fruit, not of their owne labours so much, as for the fruit of the Apostles labours. The Prophets should reioyce, to see what good the Apostles had done in their ministrie.

Thirdly, that this is not so to be vnderstood, as if the Prophets being then in heauen, did particularly vnderstand what good the Apostles did vpon earth. For we haue iust cause to doubt, that the faithfull that are departed this life, doe not know in particular, what is done by vs vpon earth, further than God is pleased by the ministrie of the Angels, or otherwise to make it knowne vnto them, when he seeth it may tend to the increase of their ioy, and for the benefit of his Church vpon earth.

How is this then to be vnderstood, that the Prophets should reioyce in the fruit of the Apostles Ministry? for if they knew it not, they could not reioyce in it.

[Page] I answer: first, they knew it in part while they liued: for God reuealed it to them by his spirit, how knowledge and grace should abound in the Church after Christs comming in the flesh, that the earth should be filled with the knowledge of the Lord, as the waters couer the sea, Esay 11. 9. that God would (then) put his Law into the inward parts of his people, and write it in their hearts, ler. 31. 33. To them it was reuealed, that not vnto themselues, but vnto the faithfull, that they should in these last dayes, minister both by their preaching and writing the substance of the Gospell which is now preached, [...]. Pet. [...]. 12. And therein they reioyced, euen to foresee this, as Abraham did to foresee Christs comming in the flesh, Iohn 8. 56.

Secondly, they shall know it perfectly at the day of iudgement, at which time (and not before) it shall be fully knowne what euery man hath done, what fruit euery mans labours hath yeelded, iudge nothing before the time, vntill the Lord come, who both will bring to light the hidden things of darkenesse, and will make manifest the counsells of the heart [...]: and then shall euery man haue praeise of God, 1. Cor. 4. 5. Which is one reason, why (besides the particular iudgement that euery soule goeth vnto, so soone as euer it is departed out of the body, after death commeth the iudgement, Heb. 9. 27.) there shall be a generall iudgement, wherein also at the last day, the Lord will then iudge euery man according to his workes; because before that day it cannot be knowne to men and Angels (though to the Lord it be) how much good any good man hath done, or how much hurt any wicked man hath done. For, as we know the sinnes of many wicked men may do much hurt after they are dead and rotten, as it is said, 2. King. 23. 15. of Ieroboam, that it was he that made Israel to sin, euen in Iosia's daies, which was about three hundred and sixty yeares after his death: so may the good workes of the faithfull, fructifie and do great good long after they be departed this life. As Dauids holy example did good on Iosiah foure hundred yeares after Dauid was dead, hee walked in the waies of Dauid his father and followed his good example, 2. King. 22. 2. At the end of the world, then when it shall be fully knowne to men and Angels, how much honour or dishonour euery man hath done vnto God, the Lord will haue a generall iudgement. And it is euident, that the reioycing of the Prophets, that our Sauiour speakes of in this place, is to be referred vnto this time. For, first, it is then when the reapers shall receiue their wages. Secondly, when the reapers and the sowers shall reioyce together.

Now then from hence, that our Sauiour saith the holy Prophets and Apostles at the day of iudgement shall reioyce together, though it shall then well appeare vnto them, first, that there was great inequality of gifts betweene them (for the Apostles had far greater gifts than any of the Prophets.) secondly, that there was great odds in the successe of their Ministry (for the Apostles did much more good than the Prophets) yet they shall not enuie nor disdaine one another, but reioyce together, take comfort one in another. The Prophets shall reioyce, to see what good the Apostles haue done, though they could not do so much themselues; and the Apostles shall reioyce to see what good the Prophets haue done, though it were not so much as themselues haue done.

From hence, I say, we may learne this Doctrine: That there ought to be no emulation amongst the Ministers of Christ, but (how great inequality soeuer Doct. 5. there be in their gifts, or in the fruit of their labours) they ought to loue & esteeme one of another, and one to reioyce in the good that is done by another. For this we shall need no other proofe, than the examples of the Apostles themselues, that were Master-builders, and whose example we are commanded to imitate and follow, Phil. 3. 17. Brethren, be followers of me.

[Page] Three things we will briefly obserue in their example, that are very fit to confirme this Doctrine:

1. That though they did not onely farre excell all other Ministers in gifts, and in the fruit of their labours, but also were aboue them in calling and function, and had a higher degree of Ministry than they, which no Ministers of the Gospell now haue; yet they were wont to esteeme reuerently of the meanest faithfull Minister in the Church, and to account of them, as of their fellowes and equals. So Paul esteemed not onely of Tim [...]thy and Silas (which were Euangelists) ioyning them with him as his assistants, in the writing of sundry of his Epistles, 2. Cor. 1. 1. Phil. 1. 1. Col. 1. 1. Philem. 1. 1. Thess. 1. 1. but euen them that were but Pastours (a degree lower than the other) He cals Epaphroditus his compation in labour, and fellow souldier, Phil. 2. 25. Epaphras, Tychicus, Clement, and others, his fellow-scruants, and his fellow-labourers, whose names are written in the booke of life, Col. 1. 7. and 4. 7. Phil. 4. 3.

2. They are not wont to speake of any faithfull Minister, without signification of a speciall loue and brotherly affection, they did beare vnto them. So Peter vsing the testimony of Paul, for confirmation of a point of Doctrine, cals him his beloued brother, 2. Pet. 3. 15. So Paul cals Tychicus his deare brother, Ephes. 6 21. and Epaphras his deare fellow-seruant, Col. 1. 7. Neither did he vse these as words of course onely.

3. They are wont to shew great care of the credit of other Ministers, which they spake and writ of, especially, with their owne people. So Peter speakes reuerently of Paul, and maintaines the credit of his Doctrine, against some that cauelled at it, 2. Pet. 3. 15, 16. And Paul, speaking of Tychicus, cals him a faithfull Minister, Col. 4. 7. So speaking of Epaphras to the Colossians (where it seemes, he was a Pastour, or an Euangelist) he saith of him, that he was for them a faithfull Minister of Christ: and that they might the better respect him, he giues this testimony of him further, That he was earnest with God for them in prayer; yea, I beare him record (saith he) that he hath a great zeale for you. So when Timothies ministry was to be employed among the Philippians, see how he commends him to them, Phil. 2. 20. 22. I haue no man like minded, who will faithfully care for your matters. But yee know the proofe of him, that as a sonne with the father, he hath serued with me in the Gospell. And speaking to them of Epaphroditus (who, it seemes was their Pastour) he commends him for the great care he had of them. Phil. 2. 26. He longed after you all, and was full of heauinesse, because yee had heard that hee had beene sicke. And when he had said, he would therefore send him to them speedily, he addes, Verse 29. Receiue him therefore in the Lord with all gladnesse, and make much of such. See how carefull he was to maintaine and encrease the credit of good Ministers, amongst their owne people; and how farre he was from ingrossing all credit and esteeme with the people into his owne hands. And this minde was in our Sauiour himselfe, who speaking to the people that had beene Iohns hearers (and did admire him too much) he enters into a large commendation of Iohn, and of his ministry, Matth. 11. 7. to 15.

The Reasons of this Doctrine are principally two:

1. For the calling and works sake wherein we are all imployed, let a man Reasons. so account of vs, as of the Ministers of Christ, and stewards of the mysteries of God, 1. Cor. 4. 1. esteeme them very highly in loue for their workes sake, 1. Thes. 5. 13. If Timothy come, see that he may be with you without feare (lacke to his safety from the practises of any aduersarie, and prouide for his comfort euery way) for he worketh the worke of the Lord, as I also doe. Let no man therefore despise him, though he be a young man, 1. Cor. 16. 10, 11. which places doe not binde the people onely, but as also, to loue and esteeme one of another.

2. Because this will greatly strengthen the credit of our ministry with [Page] the people, and cause them to regard vs and our Doctrine the more, when they shall see agreement and loue in one of vs towards another. That it will greatly grace our ministry, we may see, Ps. 133. 1. Behold how comely a thing it is, for brethren to dwell together in vnity: that is, to hold society and brotherly fellowship among themselues: And verse 2. It is like the precious ointment vpon the head, that ran downe vpon the beard, euen Aarons beard, that ran downe to the skirts of his garment. So Esay 52. when he said, verse 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace, and declareth good things, and publisheth saluation: he adds as a reason, that made their feet so beautifull in the eyes of Gods people, verse 8. Thy watchmen shall lift vp their voice, and shout together: that is, they shall agree and consent together, they shall haue but one voice. And that it will not onely make our ministry more gracious in the eyes of Gods people, but also more fruitfull and profitable to them, that is as plaine in the same place, Psal. 133. 1. where he doth not onely say, It is a comely and pleasant, but a good and profitable thing for brethren, to dwell euen together. And verse 3. he expresseth the fruit of it thus, It is as the deaw of Hermon, that falleth vpon the mountaines of Zion. And when the Apostle describes the profit and power of prophesie (that is, of the true preaching of the Word) how it will make an infidell and ignorant man fall downe on his 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 Vse. 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.

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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 Use for Ministers. 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 contenti [...] and vnquiet spirit in a Minister, if he speake against carelesse non-res [...]ncy, if he reprooue the idlenesse, and pride, or couetousnesse, or [...] life of any Minister: But these men are much deceiued. No m [...]ns [...] deserue so sharply to be reprooued, as these sins of Ministers; for the [...] are indeed the chiefe causes of all other sins committed in the land. [...] 2 [...]. 15. From the Prophets of Ierusalem is wickeanesse gone forth into th [...] [...]. And in this respect, when Gods people in their publike fast, made [...] confession of those sinnes, whereby God had beene most prouoked [...]gainst them; they make confession, chiefly of the sinnes of their Magist [...]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, [Page] 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 all Ministers, yet of all able and faithfull Ministers we are. There hath beene long (and is at this day) great difference of iudgement amongst Gods seruants in our Church; some hold that there is a forme of Church gouernement set downe in the Word, which was practised in the Apostles times, and which all Churches are bound vnto, vnto the end of the world: other of Gods seruants are of another minde. Some hold the ceremonies to be vnlawfull, others hold them to be lawfull and fit. And this difference in iudgement, hath wrought great alienation of heart and affection among Gods seruants: but this ought not to be so.

1. We should reuerence and esteeme one another; so many as we see to be able, and painefull, and godly men, we are to reuerence and esteeme of, notwithstanding these differences in iudgement, we ought not to despise or condemne one another for these things. Rom. 14. 3. Let not him that eateth, despise him that eateth not, and let not him which eateth not, condemne him which eateth. The odious termes of Puritans, or Formalists, of Schismatickes, or Time-seruers, ought not to be heard amongst brethren.

2. We should auoide all bitternesse of contention about these things. Though we differ in [...]udgement in these things, yet should we endeauour, that the people may discerne no difference, nor disagreement in Doctrine amongst vs. True it is, we may and ought to seeke resolution for our consciences out of Gods Word, euen in these things, seeme they neuer so small Rom. 14. [...]. Let euery man bee fully perswaded in his minde. And when we haue receiued good resolution in these things, we ought to hold that fast, so farre forth as God hath reuealed his will vnto vs, the Minister especially, it is required that he hold fast the faithfull Word, Tit. 1. 9. But if we dissent one from another in these things, it must be without bitternesse, in a brotherly manner. Ephes. 4. [...]5. Follow the truth in loue, saith the Apostle. It is not to be held want of zeale, or alteration in iudgement, but true wisedome in a Minister, to shunne in his Ministry and Doctrine (so farre as in him lyeth) these points that brethren differ in; and to spend his time in such points wherein we all agree, and which are more profitable for the people to know. Paul kept backe nothing that was profitable, Acts [...]0. 20. In the building of Salomons Temple, it is said, that there was no noise of hammer, or axe or any toole of Iron heard in the house, while it was building, 1. King. 6. 7. It were to be wished, that in our Ministrie (whereby Gods spirituall Temples are to be built) there might be no noise heard of any iarres or contentions that are among our selues; but that we all [Page] would doe as Dauid did; though his brethren the Iewes had prouoked him much, yet could he not be stirred to fight against them, but vsed all his skill and force against the Philistines, 1. Sam. 27. 7—12. So should we all ioyne our forces against the common aduersary. It is promised as a blessed fruit of the Gospell, which euery godly man prayeth for and desireth to see, Esay 11. 13, 14. That Ephraim and Iudah may cease to enuie and vexe one another, but that they may ioyne together, against the common aduersary.

3. Howsoeuer we cannot agree in iudgement, yet should we loue one another, and be glad to imbrace one anothers acquaintance, and to reioyce one in anothers gifts, and faithfulnesse, and successe in his labours neuerthelesse, for the difference that is in iudgement amongst vs about these things. Wee haue a worthy example for these things in the Primitiue Church, Acts 4. 32. The multitude of them that belieued were of one heart and one soule: and therefore it is said of them, Acts 2. 46. that they were not strange one to another, but maintained a sweet society together, and reioyced one in another. They did eate their meate together with gladnesse and singlenesse of heart.

The Reasons that may moue vs to this agreement, are these. Reason,

First, the great aduantage, that all sorts of wicked men, Papists, Atheists, and ignorant persons, take at our contentions and disagreements. When the Holy Ghost would intimate one cause why Abraham was so loath to fall out with Lot, so desirous to compound the differences that were betweene their heard-men, he saith, Gen. 13. 7. And the Canaanites, and the Perizzites dwelt at that time in the land. Doubtlesse we haue in our land many Canaanites and Perizzites at this day, that doe take great offence at this, and make it their chiefe occasion to alienate their hearts from the truth of God, and from the reuerence of our calling, Matth. 18. 7. Woe bee to the world because of of offences: it must needes bee, that offences shall come: it is iust with God, and necessary, such wretches should haue somewhat laid in their way to stumble at; but Woe bee to that man by whom the offence commeth; woe be to vs if we become occasions of such offence vnto them.

Secondly, such as we differ from in iudgement, may be Gods deare children and faithfull seruants, though they erre, and cannot see the truth in these matters, as we thinke we do. True it is, that God hath made this promise to all the faithfull, Ier. 32. 38, 39. They shall be my people, and I will bee their God, and I will giue them one heart, and one way, that they may feare me for euer. But this is meant, that in fundamentall points they shall all agree. True it is also, that it is a thing greatly to be wisht and sought after, that all Gods seruants might be of one iudgement in all points. It is worthy to be obserued, how oft the Apostle beats vpon this point, 1. Cor. 1. 10. Bee yee knit together in one minde, and in one iudgement, and 2. Cor. 13. 11. Finally, brethren bee perfect, bee of good comfort, bee of one minde, liue in peace, and the God of loue and peace shall bee with you. Phil. 3. 2. fulfill my ioy, that yee may be like minded, hauing the same loue, being of one accord, and of one iudgement. The Apostle knew well, that the neerer we agree in iudgement, the faster will our affections be knit one vnto another. But though this be to be desired and endeauoured after, yet can it neuer be attained in this life, that all Gods faithfull seruants should agree in all points. Perfect vnity, is not to be looked for in the Church of God, till the number of all the elect be fulfilled, till the Church be come to her perfection. Ephes. 4. 13. Paul speaking of the vnitie of faith, and of the knowledge of the Son of God, this vnity, the perfect vnitie; tels vs when it is to be looked for, Euen when wee shall all meete together, vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ. [Page] It is great rashnesse and ignorance in any, to doubt of the soundnesse of euery mans heart, that doth not receiue and imbrace euery 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 [Page] 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. 10. And when he exhorts them to vnity and loue, he tells them first they must with all holinesse and meekenesse and long suffering forbeare one another, or else they can neuer keepe the vnity of the spirit in the bond of peace, Ephes. 4. 2, 3. And when he had exhorted them, Phil. 2. 2. to be of one accord and of one minde, he tels them, verse 3. that if they would doe so, they must in lowlines of minde each esteeme other better then himselfe.

3. If we would all of vs striue to be zealous of Gods glory, and carefull to set forward his worke. The true way to haue peace on earth, is to giue glory to God on high, Luke [...]. 14.

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Lecture the sixty sixth. September 18. 1610. IOHN IIII. XXXVI—XXXVIII.

THe Vse that the people of God, that are hearers of the Word, are to make of the former Doctrine, is this, That seeing there ought to be no emulation among the faithfull Ministers of Christ, but (how great inequality soeuer there be in their gifts, or in the fruit of their labours, or how great difference soeuer there be among them in iudgement, yet) they ought all to loue and esteeme one of another. That therefore the people of God ought to esteeme and reuerence all Gods faithfull Ministers, heare all, reioyce in all, praise God for all, notwithstanding any diuersity of gifts, or difference in iudgement, that they may discerne among them. That as it is made a note of a mans sincerity, in the loue of the Saints, when he loueth all the Saints, Ephes. 1. 15. Colos. 1. 4. Philem 5. because it is euident, such a one loueth a righteous man, in the name of a righteous man, not in any carnall respect, Matth. 10. 41. so this is a note of a mans sincerity, in his loue to Gods Ministers, when he loueth all Gods Ministers; because this sheweth he loueth a Prophet in the name of a Prophet, and not in any carnall respect, Matth. 10 41. True it is, that Christians may acknowledge a difference in the gifts of Teachers, and preferre one before another; yea, they should seeke to haue iudgement, that they may be able to doe it. It is Pauls prayer for the Philippians, Philip. 1. 9, 10. This I pray, that your loue may abound yet more and more in knowledge, and in all iudgement, that yee may discerne the things that excell. Yea, they may desire to enioy the benefit of the best gifts, to heare him that hath the best gifts. The speech of the Apostle is generall, not to the Ministers onely, but to the people in the Church of Corinth, 1. Corinthians 12. 31. Desire, euen with zeale and holy emulation, the best gifts. And the rule which you should follow, in discerning who hath the best and excellentest gifts, is this: As in generall, all men ought to esteeme that the best gift, whereby the Church is most edified; it is the Apostles reason, 1. Cor. 14. 4. He that prophesieth, is greater than he that speaketh with strange tongues, because he edifieth the Church more: So in particular, euery man is bound to be most thankefull to God for, and esteeme best of that Ministry, whereby himselfe hath receiued most good. By this reason, Paul challengeth respect and reuerence among the Corinthians, aboue other Teachers, 1 Cor. 4. 15. Though yee haue ten thousand instructers in Christ, yee haue not many fathers. Thou hast cause to say, He is a good Preacher, by whom thou findest thou hast profited in knowledge and grace, whatsoeuer other men think of him. Thou maist say, as 1. Cor. 9. 2. If he be not a good Preacher vnto others, yet doubtlesse, he is vnto me. And indeed, he onely is able truely to commend a Preacher, that can shew [...]e hath profited and receiued good by his Ministry; when not his tongue onely, but his life commendeth his Teacher: when the knowledge, faith, and sanctification thou hast receiued by his Ministry commends him, then thou commendest him well. 2. Cor. 3. 2. Ye are our Epistle of recommendation written in our hearts, (that is, wherein we doe inwardly and heartily reioyce) which is vnderstood and read of all men. 2. Yea, more than that, euery Christian should desire to heare such, to liue vnder such a Ministry, as he may profit by. It should not content a man, that the Ministry he liueth vnder, is a preaching [Page] Ministry, vnlesse it be such a one, as he may profit by; such a one, as if he be but a babe in Christ, can giue him milke, speake to his capacity, teach him plainely and familiarly; and such a one, as if he be past a childe, growne to further ripenesse, is able to giue him stronger meate. It is noted for a property of the ordinance of God, that it is able to build further, to goe forward with Gods building, Acts 20. 32. And Gods people should desire the sincere milke of the Word, that they might grow thereby, 1. Pet. 2. 2. Many Christians (doubtlesse) are too indifferent in this point; they respect not this in the Ministry they liue vnder; though it be such as they cannot profit by, they care not, they grieue not, they seeke not further, they make Gods seruice nothing but a matter of formality and indifferency. And this indifference in the people, maketh many Ministers more idle and carelesse, in stirring vp Gods gifts in themselues, than otherwise they would be.

But though the people may acknowledge a difference in the gifts of Teachers, and ought not to rest in any Ministry they cannot profit by, yet are they not to despise any. Many hearers offend much, in a partiall and factious estimation they haue the Ministers of the Gospell in. And this partiality I finde ariseth from two grounds:

1. The respect they haue to difference of iudgement, that is among vs in smaller matters (such as I spake of the last day) for in this respect, there be many that affect such onely as are of their owne mindes, with the dislike of all others, that are of another iudgement. One sort haue this preiudice against them that dislike the ceremonies, that for that very cause they despise them, refuse to heare them, speake all euill of them, whatsoeuer their gifts, or doctrine, or life be. Another sort conceiue such a dislike against them that are conformable, as they will not acknowledge, nor make vse of the excellent gifts God hath bestowed vpon such, onely for this cause.

2. The second ground of this partiality, is the respect they haue to the great difference of gifts that is among Preachers; and in respect of this, there be many that will heare, and follow, and admire some teachers, whom they iudge to be of excellent gifts, but despise and contemne all others.

This factious disposition in the hearers of Gods Word, hath in all ages beene the cause of much confusion in the Church of God, and greatly hindred the fruit of the Gospell of Christ. So when Paul complaineth, 1. Cor. 1. 11. that hee heard, there were contentions among them; he giueth this for the cause, Verse 12. Euery one of you saith, I am Pauls, and I am Apollos, and I am Cephas. q. d. Euery one maketh choice to himselfe of some one Preacher, whom he doth admire and follow, with contempt of all other; and how can it chuse then but there must needs be contentions among you? and 1. Cor. 4. 6. he forbiddeth them to swell one against another, for any mans cause. Christians grew very bitter, and swelled one against another in the quarrell of their teachers, because one would esteeme and admire the teacher he affected, another his, with the disparagement and disgrace of all others. And whereas they in whom this humour reigneth, are wont to glory, as if they had more iudgement, and could discerne better of gifts than others (Alas poore people, that esteeme so highly of such a mans gifts (say they) if they had any iudgement and vnderstanding, they would count him no body) the Apostle telleth vs, it is quite contrary, and that this argueth rather, that they had very little iudgement or grace in them; yea this made them vncapable of profit by the word; while they were of this minde, they could not profit by it, 1. Cor. [Page] 3. 1. I could not speake vnto you as vnto spirituall, but as vnto carnall men, euen as vnto babes in Christ: and vers. 4. for when one saith I am Pauls, and another, I am Apollos, are yee not carnall?

I will therefore giue you some remedies out of Gods Word, against this humour, some reasons to disswade Christians from this partiality in iudging and affecting of their teachers. Of that former, which riseth from the respect they haue to our difference in iudgement about discipline and ceremonies, I will say nothing now, but referre you to that I spake of this matter the last day. For if these differences should cause no breach of loue, or alienation of affections betweene vs that are Ministers, (as I shewed you then at large) then much lesse may they giue iust occasion to Gods people, to dislike or despise any able and faithfull Minister.

I will therefore come to the second, and giue you some Reasons, why the difference and inequality of our gifts, should not cause you to dislike any, in whom you discerne any measure of gifts and faithfulnesse; but you ought to esteeme and reuerence all, be willing to heare all, reioyce in all, praise God for all.

First, there may be great difference of gifts in Ministers, without any inequality at all, for which the one should be preferred before the other. You may heare many teachers, and obserue a difference in all their gifts, and yet not be able iustly to say which of them all hath the best gift, because euery one of them excelleth in his kinde. God giueth his gifts to his Church in a maruellous great variety, insomuch as you shall scarsly heare any two Preachers, but you may obserue some difference in their gifts. 1. Cor. 12. 4. There are diuersities of gifts (saith the Apostle) but the same spirit. If any man haue receiued a gift (saith Peter) let him minister the same one to another; that is, imploy it, put it forth, as good disposers of the manifold grace of God. The grace of God this way, is very manifold and diuerse. Iohn Baptist had a very powerfull gift to terrifie secure and obstinate sinners. Luke 1. 17. He came in the spirit and power of Elias. Our Sauiour on the other side had a very milde gift, Matth. 12. 20. He would not haue broken the bruisedreede, nor quenched the smoking flaxe. The tendrest and weakest conscience might haue heard him without feare. No one man hath all gifts that belong to the Ministrie; but he that excelleth other men most in s [...]me gifts, hath other of his fellow-seruants, that match and excell him in other gifts. Among the twelue Apostles, it is very likely that Peter in some gifts did excell the rest, and that was one cause, among others, why Christ did in speciall giue to him the charge of feeding his lambes, Iohn 21. 15. And yet for a powerfull gift in reproouing sinne and denouncing Gods iudgements, Iames and Iohn excelled him, and were therefore surnamed by Christ, Bonarges, sonnes of thunder, Mar. 3. 17. Which also may seeme to bee the cause why Herod and the Iewes raged most against Iames, Acts 12. 2. Paul had many excellent gifts, both for knowledge, 1. Cor. 11. 6. and for vtterance too (though hee spake so of himselfe in the former place, according to that conceit the Corinthians had of him) Acts 14. 11. The people at Lystra called him Mercury, because hee was the chiefe speaker; hee had a better vtterance than Barnabas: and yet in a gift to comfort those that were afflicted in minde, it may seeme Barnabas excelled him, who had therefore that name giuen him by the Apostles. Hee was called of the Apostles Barnabas, which is by interpretation, the sonne of consolation, Acts 4. 36. And in respect of this gift we reade of him, Acts 11. 24. hee was a good man, and full of the Holy Ghost, and of faith.

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[Page] So to one God hath giuen an excellent gift for interpretation of the Scripture, and to breed and increase knowledge in men; to another an excellent gift for application, and to breede conscience and good affections in men. This is the Apostles meaning, when he saith, 1. Cor. 12. 8. To one is giuen by the spirit the Word of wisedome (this is the Pastours gift) and to another the word or vtterance of knowledge by the same spirit, that is, the Teachers Spirit.

And if you obserue this, you shall finde, that though some one may haue some more of these gifts than another (as some are very good both at teaching and exhortation) yet no one man hath all gifts, nay none hath many in the like measure and degree. Many ascribe this diuersity of mens gifts to the difference of their education, or industrie, and thinke if such and such were as good schollers, or would study and take paines as much as others, they might teach as well as such a one doth, and exhort as well as such a one. And indeed much is to be ascribed to studie and diligence in this case; for God vseth now to giue his gifts by such meanes, giue attendance to reading saith the Apostle, 1. Tim. 4. 13. But this is not all; but this diuersity of gifts commeth of Gods free disposition, so as though we were all equall in learning, and equall in diligence, yet would there be diuersity in our gifts. This is that which the Apostle saith, 1. Cor. 12. 11. All these things worketh the selfe same spirit, distributing to euery man seuerally as hee will. Yea this maketh greatly for the glory of God and the benefit of his Church, that the Lord hath thus dispensed his gifts, that he hath giuen so great variety of gifts to his seruants, and not giuen all to any one man. For first, this doth much magnifie the largesse and bounty of God, and the riches of his mercy toward his Church, Christ in his great triumph ouer Sathan and all the enemies of our saluation, when hee ascended vp on high, and led captiuity captiue, gaue gifts vnto men in this great variety. To some he gaue the gifts fit for Apostles, to some for Prophets, to some for Euangelists, to some for Pastours, to some for Teachers, Ephes. 48 11. Secondly, this was necessary in respect of the seuerall dispositions of Gods people: for as it is with the bodies of men, all like not the same meate, and therefore God in his goodnesse hath prouided such variety of his creatures to serue euery appetite. So for some this mans gift is fittest, others will profit more by anothers gift; yea the same man may for knowledge profit best by one mans gift, for memory by ano thers, for conscience and affections by a third man, Iohn had one gift meete for the disposition of some kinde of men, and our Sauiour a very diuerse gift from his, yet more meete for the disposition of some kinde of men, Matth. 11. 17—19. Thirdly, the Lord hath done this for the increase of loue and vnity among his seruants, that we might see the need we haue one of another, euen of euery one of Gods seruants, and so might loue and esteeme of all accordingly, 1. Cor. 12. 21. The eye cannot say to the hand, I haue no neede of thee, nor the head againe to the feete, I haue no neeede of you.

So that to conclude this first reason, If Christians were as they should be, it would be a great benefit to them to heare (if it were possible) all Gods seruants. It was so to the first and Primitiue Church of Ierusalem, when all the Apostles and sundry other worthy men did exercise their Ministry at Ierusalem, the faithfull did greatly profit in knowledge and grace by the great variety of Gods gifts in his seruants, as it appeares by many testimonies the Holy Ghost giueth of them, Acts 2. 42—46. and 4. 32—37. We might see iust cause (if the fault were not in our selues) to praise God for his great bounty, in bestowing such plenty and variety of his gifts, and we might also receiue good by euery one, whether Paul or Apollo or Cephas all are yours, 1. Cor. 3. 22.

But this that God hath giuen for so great a benefit, most men (through [Page] their corruption) haue turned to a great mischiefe. It were a great benefit to some, if they neuer had heard any but their own Pastours; for by hearing men of other gifts which they better affect, they grow to a loathing of the gifts of their own Pastour and of all other men; but this shall doubtlesse tend to their further condemnation, if they profit not but receiue hurt by this great variety of gifts God hath bestowed vpon his seruants, as is plaine by that exprobration our Sauiour vseth against the Iewes that profited neither by Iohns ministry nor by his, Luke 7. 31—35.

Secondly, euen where there is apparant inequalitie of gifts to be discerned, yet no one should be so admired, as that others should be despised. For first, a man may be a faithfull Minister, sent, and approued of God, and yet his gift farre inferiour to other of his fellow-seruants: euen he that receiued but two talents, and gained but other two with them, had the commendation of a faithfull seruant, as well as he that receiued fiue and gained fiue, Matth. 25. 22, 23. Secondly, the Word of God should be esteemed, and receiued not for his sake that bringeth it, but for his sake that sendeth it, euen the Scribes and Pharisees so long as they sate in Moses chaire, and taught nothing but the Doctrine of Moses, were to be respected in that which they taught though they were most wicked men, Matth. 23 2, 3. And the contempt that is done to the Ministry of the meanest whom Christ sendeth, is done to him, Hee that receiueth whomsoeuer I send receiueth me, Ioh. 13. 20. and he that despiseth him despiseth Christ, Luk. 10. 16. Thirdly, thou maist profit by him that hath the least gift, if the fault be not in thy selfe, Euery gift that the meanest of Gods seruants hath, is giuen him for the profit of the Church, 1. Cor. 12. 7. Yee may all prophecy one by one, that all may learne and all may bee comforted, 1. Cor. 14. 31. for thy profit dependeth not so much on the gifts of the teacher, as on Gods blessing, it is God that giueth the increase, 1. Cor. 3. 7. and who can tell whose Ministry he will blesse most? the winde bloweth where it listeth, Iohn 3. 8. And he oft worketh most mightily by the weakest meanes, my strength is made perfect in weaknesse, saith he, 2. Cor. 12. 9. And that which is said of the workes of mercy, Eccl. 11. 6. In the morning sow thy seed, and in the euening withhold not thine hand, for thou knowest not whether shall prosper either this or that; may fitly be alluded to in this case, heare one of Gods seruants as well as another, at one time as well as at another, for thou knowest not whose Ministry it is, what Sermon it is that God will please to worke most within thy heart, and make most effectuall to doe thee good.

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THE SIXTIE SEVENTH LECTVRE, ON SEPTEMBER, XXV. MDCX.

IOH. IIII. XXXIX, XL.

And many of the Samaritans of that City beleeued on him, for the saying of the Woman, which testified, He told mee all that euer I did.

So when the Samaritans were come vnto him, they besought him that he would tarry with them; and he abode there two daies.

WE haue already heard in the eight former verses, what speech passed betweene Christ and his Apostles, after the woman of Samaria was gone from him to call her neighbours. And therein we haue heard, that our Sauiour, so soone as she was gone from him, did foresee what successe she would haue, and what a number of her neighbours she would draw vnto him. The expectation of their comming, filled his heart with such ioy, and desire of their saluation, that he forgat his hunger, and the faintnesse of his body; yea, he vseth it as a reason to stir vp his Disciples to zeale and diligence, because they should by and by see, by the great number of the Samaritans that would flocke vnto him, that Gods people were now prepared to receiue the Gospell. In these words, and the two verses following, the Euangelist declareth how that was indeed fulfilled, that our Sauiour did foresee and speake of; for many of the Samaritans come to him, and bring with them hearts well prepared to receiue good by him. They beleeued in him, before they came to him, vpon that which the woman had spoken of him: they came to him, with a desire to be instructed by him; and therefore they entreate him to make some abode with them, and when they had preuailed with him so far, as that he was content to lodge with them two daies, they made good vse of him, while they 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, [Page] 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.

[Page] 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, Doct. 1. 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. 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 [Page] 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 Reasons. 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, [Page] 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 Use. 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 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.

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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 Doct. 2. 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 [Page] 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 Reasons. 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 Vse. 1. 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. 2. 1. Exhortation.

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 [Page] 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 2. Reproofe. 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 [Page] 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, [...]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 (abundance of all earthly blessings) that he would giue vnto his people. he addeth, And I will satiate the soules of the Priests with fatnesse, and my people shall bee satisfied with goodnesse saith the Lord, Ier. 31. 12. 14. 3. That of all thefts and oppressions, this is the most dangerous and damnable, when men by fraud or violence withhold that which is due to the Ministers of God: will a man rob God? yet yee haue robbed mee. But yee say, wherein haue we robbed thee? In tithes and offerings, Yee are cursed with a curse, for yee haue robbed me, euen this whole nation, Mal. 3. 8, 9.

3. For comfort to such as are Patrons to good Ministers, as relieue and countenance them; no good worke you can doe, will giue that assurance of Gods blessing in outward things, as this. I haue heard it oft said of some, that their bounty vnto Ministers did vndo them; but I could neuer heare it proued. I doubt not, but such might fall into decay (for Gods promises for earthly blessings are all with this condition, so far as shall be good for them) but this, doubtlesse, was not the cause of it. Marke the promise of God, Honour the Lord with thy substance, and with the first fruits of all thine increase; so shall thy barnes be filled with plenty, and thy presses shall burst out with new wine, Pro. 3. 9. 10. Bring yee all the tithes into the storehouse, that there may bee meate in mine house; and prooue mee now herewith, saith the Lord of hosts, if I will not open to you the windowes of heauen, and powre you out a blessing, that there shall not be roome enough to receiue it. And I will rebuke the deuourer for your sake, &c. And all nations shall call you blessed, for yee shall bee a delightsome land saith the Lord of hosts, Mal. 3. 10, 11, 12. Obserue also the experimennt of this in sundry examples, who were greatly blessed of God for this, the widow of Sarepta for prouiding for Elia, 1. Kings 17. 15. the Shunamite for prouiding for Elisha, 2. King. 17. 30. Ebedmelech for the kindnesse he shewed to Ieremy, Ier. 39. 17. Yea, in temporall things, euen wicked men haue bin blessed of God for this, Rehoboam and his Kingdome were so for harbouring and entertaining the faithfull Leuites, 2. Chron. 11. 17. Secondly, if you doe this with a good heart, and shew this loue and respect vnto them, euen for their workes sake, it will yeeld you great assurance of a better reward also, euen of spirituall and eternall blessings, Hee that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward, Matth. 10. 41. That Nehemiah knew this well appeares by his prayer, when he had taken order that the Priests and Leuites might be plentifully prouided for, Remember mee O my God (saith he) concerning this, and wipe not out the good deeds that I haue done for the house of my God, and for the offices thereof, Neh. 13. 14. And Paul assures the Philippians, that the kindnesse they shewed to him in ministring vnto his necessities, was a fruit that would abound vnto their account when the day of their account should come, it would be abundantly rewarded, Phil. 4. 17.

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Lecture the sixty ninth. October 16. 1610. IOHN IIII. XL.

IT remaineth now, that we proceed to the second end and respect they had in beseeching him to tarry with them, and that was (as appeareth plainely by the two verses following) that they might be instructed by him: they inuited him to tarry, not only that they might shew kindnesse to him, but that they might receiue good from him. Yea, this was the chiefe respect they had in beseeching him so earnestly, that he would tarry with them: 1. They vnfainedly desired to be instructed by him: 2. They fully purposed to belieue and obey his Doctrine. From thence we haue this Doctrine to learne:

That this is the chiefe way whereby men are to shew their loue and respect to the Prophets of God, when they make vse of their gifts, and seeke to Doct. 3. be directed by them, when they receiue and obey their Doctrine. This shall be proued in the example of such, as the Holy Ghost hath commended for their loue and respect they haue borne to Gods Prophets and Ministers. We reade of great reuerence that Cornelius shewed to Peter, Act. 10. 25. He went out to meet him, and fell downe at his feet: and doubtlesse, the rest of his entertainement was answerable. But the best entertainement he gaue him, and that wherein he shewed most reuerent respect vnto him, is mentioned vers. 33. We are all here present before God, to heare all things that are commanded thee of God. We reade of certaine women, that shewed exceeding loue to Christ: 1. They ministred to him of their substance, Luk. 8. 8. 2. They forsooke him not in his troubles, but followed him to the very Crosse, & as they went, shewed their affection in weeping and lamenting for him, Luk. 23. 27. 3. They continued all the time of his Passion beholding him and being eye and eare-witnesses of all that he endured and spake, Mat. 27. 55. 4. When he was dead, their affection toward him dyed not, but they obserued the place where he was buried, and went and prepared oyntments to embalme his body, Luk. 23. 56. But were these the only waies whereby they shewed their loue and respect vnto him? No, they made vse of his Ministry. Mat. 27. 55. They had followed him from Galile to Ierusalem in his last iourney, when he tooke more paines in preaching (as I shewed you not long since) than he had done before in so much time all his life long: yea, as it will appeare to them that well weigh the speech of the Euangelist, Luk. 8. 1. they made vse of his gifts, not only publikely, but priuately also. Before the multitude assembled, and Christ began his Sermon to them, these women & the Twelue were with him. Yea, only they (indeed) may be said to receiue Gods Prophets, and to giue them that entertainment that is due vnto them, who make vse of their Ministry, & will be directed by them, and obey their Doctrine. Paul is earnest with the Corinthians, that they would receiue him 2. Cor. 7. 2. Receiue vs, we haue done wrong to no man, we haue consumed no man, we haue defrauded no man. His meaning was, not to craue of them kindnes in any outward entertainment; for he was not among them, nor purposed to go shortly to them, but onely he desireth them to obey his Doctrine. Matth. 10. 14. Whosoeuer shall not receiue you, nor heare your words, when you depart out of that house or city, shake off the dust of your feet. It may be, the Apostles might come into many a towne, that would giue them good entertainment for their miracles which they wrought, and into many a house that would receiue and welcome them for kinred sake; but such receiue you not, saith our Sauiour, vnlesse they heare and obey your Doctrine. [Page] And therfore what outward kindnesse soeuer they may offer to do vnto you, they shall receiue the reward of such, as haue contemned and reiected Gods Prophets. I will giue you a plaine example for this. It is said of our Sauiour, Ioh. 1. 11. He came vnto his own, and his own receiued him not. How is this meant? Did not the Iewes receiue him? they flocked after him by great multitudes to heare him, Luk. 12 1. 2. They oft praised him highly, and accounted him to be an excellent Prophet, Luk. 7. 16. 3. They inuited him to their houses, and made great feasts for him, Luk. 14. 1. 4. They would haue bestowed great preferment on him, they would haue taken him by force to make him a King, Ioh. 6 15. how is it then said, that they receiued him not? Surely, because they obeyed not his word; they would not be taught and directed by him, as Iohn the Baptist interpreteth it, Iohn 3. 32. What he hath seene and heard, that he testifieth, but no man receiueth his testimony.

The Reasons of this Doctrine are three:

1. In respect of God. It is the commandement and will of God, that all Reas. 1. men should make their vse and profit of such gifts, as he hath bestowed on any of his seruants, aboue themselues; else they sin against God, and doe contempt to his good gifts. The Queene of Sheba is commended by our Sauiour, for comming from the vtmost parts of the earth, to make vse of the excellent knowledge God had bestowed on Salomon, Mat. 12. 42. And how did sue it? she asked him questions, and propounded all her doubts vnto him, 2. Chron. 9 1. And the like is spoken to the praise of all the Kings of the earth, 2. Chron. 9. 23. All the Kings of the earth sought the presence of Salomon, to heare his wisedome, that God had put in his heart. So children should make vse of the knowledge that is in their parents, and moue questions to them, Deut. 6. 20. When thy son shall aske thee in time to come, what meane these ordinances, and testimonies, and lawes, which the Lord our God hath commanded you? And wiues should make vse of the knowledge God hath giuen their husbands, aboue them, 1. Cor. 14. 35. If they would learne any thing, let them aske their husbands at home. But specially the people of God should make vse of his Ministers this way, not onely to heare them publikely, but priuately to moue questions to them, and to enquire the will of God at them in all their doubts. For this meanes God hath sanctified aboue all others to that end. Mal. 2. 7. The Priests lips should preserue knowledge, and they should seeke the law at his mouth. Hag. 2. 12. Aske now the Priests concerning the law. And so we shall finde Gods people haue made great vse of their Ministers gifts this way, euen in priuate. Our Sauiours Disciples did so, Mar. 4. 10. and 7. 17. and 10. 10. So the Christians in Corinth moued their doubts to Paul in sundry cases of conscience, 1. Cor. 7. 1. 10. 22. And at Ephesus he did much good in priuate houses, Acts 20. 20.

2. In respect of Gods Prophets. This is the best way whereby Christians may yeeld comfort and encouragement vnto good Ministers, when they make vse of their gifts, and shew themselues desirous and ready to receiue good by them. See a notable example of this in Titus, his spirit was refreshed much by all Gods people at Corinth, 2. Cor. 7. 13. how? by the vse they made of his gifts, they receiued him with great reuerence, and were obedient to his doctrine, as appeareth vers. 15. This hath euer bin the minde and speech of a faithfull Minister, which Paul expresseth, 2. Cor. 12. 14. I seek not yours, but you. The Apostle, when he chargeth the faithfull so to carry themselues toward their Ministers, as they may do their work with ioy, and not with griefe, Heb. 13. 17. he telleth them how they may do that, Obey them, and submit your selues. No kindnes that any can shew vs, can so binde vs to them, as this, when they make vse of our Ministry, and profit by vs. Mar. 3. 34, 35. Hee looked round about on them, which sate in compasse about him, and said, Behold my mother and my brethren: For whosoeuer shall do the will of God, is my brother, &c. Nay, we can haue small [Page] comfort in the maintenance and countenance we haue from such, as receiue no good by our Ministry. I cannot say it is vnlawfull for a Preacher, to take maintenance from them that receiue no good by his Ministry, so long as he doth his endeauour faithfully to do them good; but surely, a little kindnesse receiued from the other, doth him more good, and is sweeter to him than a great deale from such men. They that Christ is said to receiue maintenance from, were such as made vse of his Ministry, Luk. 8. 3. And he biddeth his Apostles, when they came into any city or towne, to enquire who was worthy in it, and there to abide, till they went thence, Matth. 10. 11.

3. In respect of themselues: for this is the onely sure argument that their hearts are vpright in the loue they shew vnto Preachers, when they make vse of their gifts, and will be directed and ruled by them. By all other waies but this, a man that hath no grace may shew loue and kindnesse to Gods Minister. Herod reuerenced Iohn, Mar. 6. 20. Nebuchadnezzar did patronize Ieremy, and countenanced him, and maintained and prouided liberally for him, Ier. 39. 11, 1 [...]. yet had neither of these any grace in them.

The Vse of this Doctrine, is for Reproofe of diuers sorts of men, which all Vse. of them pretend much loue and respect to good Ministers, yet it is not with an vpright heart, or such as shall be able to yeeld them any sound comfort in the euill day. 1 Such as loue them, and will commend and countenance them, and maintaine them too; yet they seldome or neuer heare them, or make vse of their Ministry; and yet they blesse themselues in this, as in a great signe of grace, that they loue and maintaine good Preachers. To these men I say, this may procure thee a temporall reward, as it did Potiphar to haue Ioseph in his house, though he made no vse of his knowledge and piety, Gen. 39. 5. God blessed the Egyptians house for Iosephs sake. But sound comfort this can neuer yeeld thee; for thou receiuest not a Prophet in the name of a Prophet, Mat. 10. 41 but either out of a naturall affection thou bearest to the man, or carnall respect thou hast to thine owne credit, or some light that thou hast receiued from Gods Word, that it is good to loue Preachers, or some taste thou hast had of the power and sweetnesse of his Ministry, whom thou dost thus affect; but none of all these respects will yeeld a man any sound comfort, but rather be a strong euidence against him in the day of the Lord. 2. Such as not only like, and commend, and maintaine Preachers, but heare them also ordinarily, yet neuer make any vse of their gifts in priuate, neuer moue any questions to them, nor seek to be directed and informed by them in the will of God, concerning any their particular and priuate occasions. The will of God is, that the Minister should be resident, and dwell vpon his charge. He is called a watchman to the house of Israel, Ezek. 3. 17. The Priests had therefore their lodgings appointed them neare the house of God, 1. Chro. 9. 27. for this cause (among others) that the people, if they had any doubts to propound to them, and occasion to enquire the will of God of them, might know where to finde them. But our Ministers may be non resident well enough, all the weeke long, for any vse the people will make of them this way, vnlesse it be to baptize a childe, or bury a corpse, or visit one that is sicke, they can spare him well enough. And for visiting the sick, if he be such a one, as vseth to deale plainely, and will not suffer them to passe to hell in a dead sleep, he shall not be oft troubled that way: and when he commeth, what vse make they of him? Surely, they vse to propound no doubts to be resolued in, but only to haue him pray, and speake some comfortable words to them, they send for him. Of Dauid we reade, that he kept alwaies a Prophet about him, euen when his state was but meane and poore, yet had he the Prophet G [...]d with him, 1. Sā. 22. 5. And why? To be directed by him in the will of God, in all his occasions; as we may see as it appeares by his consulting with Nathan, 2. Sam. 7. 2. yea it may seeme by that which we read, [Page] 1. King. 1. 27. that he was neuer wont to vndertake or resolue vpon any matter of great moment, till he had first consulted with the Prophet, and enquired what the will of God was in that case.

And now adaies also many keep good Prophets about them, but what vse make they of them? Surely, little more than they might do of a dumb Minister; yea, they count it a disgrace to make a Prophet of their counsaile in any thing.

Let a Minister be with them neuer so oft at their Tables, neuer so long in their houses, they will make no vse of his gifts, seek no direction from him in any case of conscience. Let a Lawyer be with them, they will make vse of his knowledge: let a Physitian be with them, they will moue some questions to him concerning his art; only the Diuine is the man they can make no vse of. And what is the reason of this? is it because they are full of knowledge, they know as much as we can teach them? Indeed, conceitednesse is a great cause. But (alas) there be many maine points in Religion, that they are very ignorant in. What is then the chiefe cause? Surely, men haue no care to please God, and to know his will; if they had, they could not but haue many doubts: when this care was wrought in Iohns hearers, they came to him after this manner, what shall we do? and what shall we do? Luk. 3. 10. 12. 14.

And there is no man, that hath a care to know Gods will, but he shall haue many doubts. There was neuer any proued a good schollar in any learning, but he that had doubts, and would moue questions. Neither is there any man, that hath a true care to please God, but he hath many occasions in his life, to enquire whether that he doth be agreeable to the will of God, or no. In the times of superstition, men gaue too much to their Priests, when they thought no sin could be pardoned, vnlesse they confessed it to a Priest, and tooke his direction for their repentance; but the prophanenesse of these times hath drawne men too farre into the other extreme, that they haue no need of the Ministers direction in any thing.

3 Such as will indeed moue questions, but they are curious (of such things as God hath not reuealed in his Word) or at least vaine & vnprofitable, Tit. 3. 9.

4. Such as wil moue questions only to try the Ministers iudgement, that they may take aduantage, either at his insufficiency, or at his dissent in iudgement from other Preachers, as the Scribes and Pharisees did vnto our Sauiour, they moued questiōs to him tempting him that they might haue to accuse him, Ioh. 8. [...].

5. Such as will heare & commend a good Preacher, and thank him euen for such Sermons, as wherein he hath touched them most nearly, but will reforme nothing, nor practise what they heare, such were the Prophets hearers, they heard his words but would not do them, with their mouths they shewed much loue, but their heart went after their couetousnesse, Ez. 33. 31.

The third and last thing to be obserued, in describing the beginnings of the faith and conuersion of the Samaritans, is the approbation Christ gaue vnto them; He abode with them two daies: which we shall not reade he did vpon the entreatie of any other: & which shewed his speciall loue to them, and desire he had to perfect the good work that was begun in them. Which teacheth vs this doctrine: That they that vnfainedly desire to know the will of God, God will prouid means for them, that they may be instructed. Two plaine proofes Doct. we haue of this, in the example of the Eunuch. Act. 8. and Cornelius, Act. 10.

To confute the blasphemous Doctrine of the Papists, that denie the people can grow to any certaintie in the knowledge of Religion, or that they should Use 1. be allowed to reade the Scriptures.

2. To shew the true cause why so many continue still vnder the heauy iudgement of a dumbe Ministrie; they are such as you may reade of, euen such as say vnto God, Depart from vs, for we desire not the knowledge of thy waies, Iob 21. 14.

But of this Doctrine we haue formerly spoken at large; and therefore this shall now suffice to be spoken of it.

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THE SEVENTIETH LECTVRE, ON OCTOBER XXIII. MDCX.

IOH. IIII. XLI, XLII.

And many more beleeued, because of his owne Word.

And they said vnto the Woman, Now wee beleeue, not because of of thy saying, for we haue heard him our selues, and know that this is indeed the Christ, the Sauiour of the World.

WE haue already heard, that in the two former verses, the Euangelist hath set downe the beginnings of the Faith and Conuersion of the Samaritans. By the speech and perswasion of a poore Woman their Neighbour, many of them did beleeue in Christ, and they testified and declared their Faith, by comming to him, and beseeching him that he would tarry with them; and our Sauiour so farre approued of them for these beginnings of Faith, which he discerned in them, that he yeelded readily to their request, and abode with them two daies. Now in these words I haue read vnto you, the Euangelist sets downe their increase and proceedings in Faith, and what vse they made of our Sauiour in those two daies that he spent among them. And in setting this downe, he offereth foure principall points to our consideration. 1. That by this abode which Christ made among them, they encreased greatly in the number of Beleeuers: for many that made no reckoning of the Womans words, nor would (vpon her perswasion) stirre out of their doores to goe to him; yet when he was come vnto them, and they had heard him teach, beleeued in him: Many more beleeued, because of his owne word. 2. That they increased greatly in the measure of their Faith also: for whereas they that had beleeued in him, vpon the Womans speech, were but weake in Faith, and not fully resolued, whether he were the Messia or no; now (by hearing him) they were confirmed and fully assured, that he was indeede the Christ, the Sauiour of the world. 3. The reason is set downe why they did thus increase, both in the number of Beleeuers, and in the measure of their Faith, Because of his owne Word: because they had heard [Page] him themselues. 4. They make confession of this their Faith, and certainty they were growne vnto; as also of the meanes, whereby they were brought vnto it, vnto the woman that was the first instrument of their conuersion, and professe plainely to her, that the good they receiued by her was nothing to that which they had gotten by hearing him themselues. They said vnto the Woman, now we beleeue, not because of thy saying, for we haue heard him our selues.

First then we must obserue here, that which the Euangelist speakes of, the increase of the number of Beleeuers among the Samaritans, in that short space that Christ tarried with them. Many more beleeued because of his owne Word. From whence we learne:

That a man may be one of Gods Elect, though he cannot profit by some Doct. 1. meanes of his saluation, that God offers vnto him; though he do not profit by the meanes of his saluation at the first. See the proofe of this Doctrine, first, in the example the Holy Ghost hath giuen vs in this place: 1. These Samaritans, mentioned in the 41. verse, were the Elect of God, as well as those mentioned in the two former verses, else they could not haue beleeued. 2. Looke what meanes the other had to bring them to the faith, these had the very same: for the woman had spoken, and perswaded, and dealt as earnestly with them as with the other, vers. 28. when she ran from Christ into the city, Shee said vnto the men (that is, to all indifferently) Come and see, &c. 3. These had had greater meanes to bring them to Christ than the other: for (beside the speech of the Woman) they had also the example of many of their Neighbours to prouoke them. 4. Yet neither the Womans speech, nor their Neighbours example, could preuaile with them: but when they had heard Christ themselues, then they beleeued on him.

Now before I proceed further in the confirmation of this Doctrine, three Cautions must be first premised, to preuent the mistaking of it. 1. All whom God meanes to saue (ordinarily) shall haue the meanes of grace vouch safed vnto them, at one time or other, and shall haue also grace giuen vnto them to profit by them. Other sheepe I haue (saith our Sauiour, Iohn 10. 16.) which are not of this Fold, them also I must bring, and they shall heare my voice. And againe, vers. 27. My sheepe heare my voice. And as it is a good signe, God hath an Elect people in that place that he giueth the meanes of grace vnto (as is plaine by that reason he giues to Paul why he would haue him continue in Corinth, for I haue much people (saith he) in this city, Acts 18. 9, 10.) and on the other side an euill signe, that a people are such as God hath no gracious eye or respect vnto, when he denieth them the meanes of grace, the time of this ignorance (while he denied to the people that liued in that time the meanes of grace) God regarded not, Acts 17. 30. So is it also a good signe of Election to euery particular person, when God giues him not onely the meanes of grace, but also a heart to profit by them, so many as were ordained vnto life belieued, Acts 13. 48. and the contrary is a fearefull signe of Reprobation, when God giuing to a man the meanes of grace, denies him a heart to profit by them, ye therefore heare not because yee are not of God, Ioh. 7. 47. I know that God hath determined to destroy thee (saith the Prophet to Amaziah) because thou hast done this, and hast not hearkened vnto my counsell, 2. Chron. 25. 16. 2. It is a comfortable signe of a mans election, when he receiues the Word with all readinesse, and his heart makes answer vnto God so soone as he cals vpon him, when thou saidst, seeke ye my face, my heart said vnto thee, thy face Lord will I seeke, Psal. 27. 8. These were more noble then those in Thessalonica, in that they receiued the word with all readinesse, Acts 17. 11. And on the other side it is a dangerous signe of Reprobation, when a man doth wilfully put the Lord off, and takes day with him. He that refuseth thus to [Page] come when God calleth him, hath iust cause to feare, God will call him no more, Because I haue purged thee (vsed the meanes, and endeuoured to purge thee) and thou wast not purged; thou shalt not be purged from thy filthinesse any more, Ezek. 24. 13. 3. The Lord hath beene wont, when he hath giuen the meanes of grace to a people, to make them effectuall to the Conuersion of so many as he meanes to saue, within a very short time after they haue first enioyed them. And (if we obserue this well) we shall finde, that such Preachers as God hath made most fruitfull in their Ministry, haue conuerted more to God, at their first comming to a People; and that their labours afterward, haue serued rather to confirme and build men forward, than to conuert them. It is noted of Peters Ministry, Acts 10. 44. that euen while he was preaching vnto Cornelius, and those that were there assembled, the Holy Ghost fell vpon all them that heard the Word. And Paul, Phil. 1. 5. speaking of the successe of his ministry among the Philippians, praiseth God for the fellowship they had in the Gospell from the first day (that he had preached vnto them) vntill then. And he twice puts the Thessalonians in minde of their state when he came first among them. 1. Thess. 1. 9. They shew what manner of entring in we had vnto you, and how yee turned from Idols to God, to serue the liuing and true God: and 2. 1. Your selues, Brethren, know our entrance in vnto you, that it was not in vaine. As if he should haue said vnto them, O those were comfortable times. So doth he put the Galathians in minde 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. [Page] 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 Reason. 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 bor [...]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, Vse. 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 [Page] 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 regarded; They shall call vpon me, but I will not answer, they shall seeke me early but shall not finde me, because they hated knowledge.

Secondly, let vs learne by this, to praise God, for the great variety and choyse of worthy Ministers that we may heare. Take notice of the gracious respect God hath had to thee in it. As he hath prouided for euery age, for euery constitution, bodily food that may be fit for it; so hath he done for thy soule. If thou canst not profit by one, thou maist by another. Despise not therefore the Ministry of any of Gods seruants, but heare all, esteeme of all: for what knowest thou which is the Preacher, or which is the Sermon that God hath appointed to worke thy saluation by? That which the Apostle saith, 1. Cor. 3. 5. is oft to be thought vpon by Gods people: We are the Ministers by whom you must be brought to Faith; but which of vs is the man by whom this worke shall be wrought in any of you, that depends wholly vpon the will of God, as God shall giue to euery man.

Secondly, towards others also, this doctrine teacheth vs how to stand affected: we that are Ministers must not be discouraged, because wee see 2. so little fruit of our labours in them that heare vs. They that are most vntoward, may profit by vs one day, though they doe not yet: we must therefore according to that of the Apostle, 2. Tim. 2. 25. instruct still the worst of them with meekeness, prouing if God at any time will giue them Repentance. We must hearken to that counsell of Salomon (though giuen by him in another case, and to another purpose) Eccles. 11. 6. In the morning sow thy seed, and in the euening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. 2. Thou that art a priuate Christian, learne not to despaire of any how ignorant, vnreformed, or prophane soeuer they be, so long as God is pleased to giue them the meanes of grace, and makes them willing to heare; but hope well of them. When Iohn Baptist saw the Pharisees and Sadduces come to his Ministrie, though he knew them to be most wicked men (euen a generation of Vipers, Matth. [...]. 7.) yet doth he note this to be a good signe in them, a signe that somebody had warned them to fly from the wrath to come.

Lecture the seuentie one. Nouember 13. 1610. IOHN IIII. XLII.

THe last day we heard that the Euangelist describeth in these two Verses (this, and the former) the vse and profit that the Samaritans of Sychar made of our Sauiour Christ, in those two dayes that (vpon their earnest entreatie) hee made his abode with them. And therein obserueth, 1. How the number of Beleeuers encreased among them in that time. 2. How they that before had begunne to beleeue through the speech and perswasion of the Woman, did encrease in the strength and measure of their Faith, in this short time that he spent among them. The former of these two points is set downe in the 41. Verse, which [Page] we handled and finished the last day. Now we are to proceed vnto the latter, which is contained in this verse. Wherein we are to obserue foure principall points: 1. The obiect of their faith, that is, the thing they beleeued, viz. That he was the Christ, the Sauiour of the World. 2. The certainety of their faith, We know he is indeed the Christ, &c. 3. The meanes whereby they were brought vnto this certainety or ground, whereon they did build this their faith, viz. his owne Word, We haue heard him our selues. 4. The fruit and effect wherby they declared this encrease and measure of their faith, namely, the Profession they made, both of this certaintie they were growne vnto, and of the meanes whereby it was wrought in them; vnto the Woman that had beene the first instrument of their Conuersion. Of these points we will speake in order.

And for the first, touching the obiect of their faith, the thing they beleeued. Before we can receiue our instruction from it, two doubts are to be resolued, for the better vnderstanding of the words: 1. Whether this was a sauing and iustifying faith, to beleeue thus in generall concerning Christ, that he was the Sauiour of the World. 2. Whether they did beleeue, that all men should be saued, as their words seeme to import.

For answer to the first, I say: 1. That this had not beene a iustifying Faith, or such as would haue saued them, if they had onely beleeued thus Quest. 1. in generall, and beene fully perswaded, that Christ is the Sauiour of the World, vnlesse they had also beleeued in particular, that he was their Sauiour: for thus much many Reprobates, and the Diuels themselues haue beene perswaded of. Thus much Caiphas could see, and did prophesie of, Iohn 11. 51, 52. that Iesus should dye, not for that Nation onely, but that all Gods children, that were scattered abroad, should bee gathered into one by him. Thus much the Diuell did know and professe, Luke 4. 41. Thou art the Christ, the Sonne of God. The Faith of Gods Elect is more particular than so: it inableth euery faithfull man, to apply Christ to himselfe, and to relye vpon him, to trust, and put his affiance in him, for his owne saluation: it makes him able to say, Esay 9. 6. To vs a Childe is borne, to vs a Sonne is giuen: and with Thomas, Iohn 20. 28. Thou art my Lord, and my God: and with Paul, Gal. 2. 20. He loued me, and gaue himselfe for me. No man can be saued by the bloud of Christ, vnlesse it be thus sprinkled and applyed to him by the Spirit of God. 1. Pet. 1. 2. Elect vnto Sanctification, through the obedience, and sprinkling of the bloud of Iesus Christ. It is therefore called, Heb. 12. 24. The bloud of sprinkling. Therefore true Faith is called a beleeuing in his Name, Iohn 1. 12. Rom. 4. 5.

2. Vnder these generall words, their particular, and iustifying Faith was implied. As if they should haue said, We know indeed he is the Sauiour of the world, therefore our Sauiour. So in the Confession that Peter made of his Faith, Matth. 16. 16. though the words be generall, and none other than the Diuell vsed, Luke 4 41. Thou art the Christ, the Sonne of the liuing God: yet in his heart he made particular application of them to himselfe, or else Christ would not haue answered as he did, verse 17. So in the Articles of our Faith that concerne the Church: though the words be generall, and such as an Hypocrite may say without hypocrisie, and beleeue; yet the faithfull makes particular application of them to himselfe. As if he should say, I beleeue this, and know it belongs to me, and take comfort in it.

For answer to the second Question, I say, their meaning could not be as their words seeme to import: but by the World, they meane all the Quest. 2. Elect of God, that were to be gathered out of the whole world. This answer shall be cleared, and confirmed vnto you in three Points: 1. That [Page] the World in this place cannot possibly be taken for all mankinde. 2. That by the World may well be meant the Elect onely, that are scattered throughout the World, 3. The Reason why the Holy Ghost (intending onely to teach that Christ is the Sauiour of all the Elect) vseth this Phrase to expresse it by, and cals him the Sauiour of the World.

1. That the world in this Place cannot be taken for all mankinde, is euident: because then, this sentence should be contrary to many other plaine places, which teach vs, that Christ is not the Sauiour of all mankinde. For it is expressely said in Scripture, 1. That many in the world shall not be saued by him. Matth. 7. 22, 23. Many will say vnto mee in that day, Lord, Lord, haue wee not by thy Name prophesied, &c. And then will I professe to them, I neuer knew you. 2. Yea, that the greatest part of men in the world shall not be saued by him, wide is the gate and broad is the way that leadeth to destruction, and many there be, that goe in thereat, because straight is the gate and narrow is the way that leadeth vnto life, and few there be that finde it, Matth. 7. 13, 14. 3. That he shall be an occasion of damnation to many in the world. Rom. 9. 32. 3. They haue stumbled at the stumbling stone, as it is written, B [...]held I lay in Zion a stumbling stone, and a rocke to make men fall. 4. God doth not so much as offer Christ, nor make him knowne to all men in the world. For as it was vnder the Law, he hath not dealt so with any nation, and as for his iudgements they haue not knowne them, Psal. 147. 20. so may it truely be said, that in euery age since, there hath beene many thousand soules, that neuer so much as heard of the name of Christ. As he did by immediate Reueration, forbid his Apostles to goe vnto some people, Act. 16. 6, 7. So still by his prouidence he with-holds the meanes of grace frommany, He doth in this case with the heauenly raine of his Word, as he oft doth with the naturall raine, I caused it (saith he) to raine vpon one city, and caused it not to raine vpon another city, one piece was rained vpon, and the piece whereupon it rained not withered, Amos 4. 7. 5. Christ desired not that all men in the world, nor that the most men in the world, should haue benefit by his death. Ioh. 17. 9. I pray for them, I pray not for the world, but for them that thou hast giuen me, for they are thine. Thus haue I made it euident, that when Christ is here called the Sauiour of the world, it cannot be meant, that he is the Sauiour of al men in the world.

2. Now for the second point, that by the world here, may well be meant the Elect only that are scattered throughout the world, is as plaine. First, because 2. the like generall speeches are so taken in other places, Looke vnto me and be ye saued all the ends of the earth, vnto me euery knee shall bow, and euery tongue shall sweare, Esay, 45. 22, 23. and All Kings shall fall downe before him: all nations shall serue him, Ps. 72. 11. Secondly, because in many places of Scripture the benefit of Christs death is restrained, and limitted to a peculiar and choise company. Esay 53. 6. He hath laid on him the iniquity of vs all. Mat. 1. 21. He is called Iesus, because he shall saue his people from their sins. Ioh. 10. 15. I lay downe my life for my sheepe. Ephes. 5. 23. He is the sauiour of his body. Thirdly, because in other places of Scripture, by the world is meant the whole company of Gods Elect only. Ioh. 6. 33. The bread of God is he, which commeth downe from heauen, and giueth life to the world. 2. Cor. 5. 19. God was in Christ, and reconciled the world to himselfe not imputing their sins vnto them. Will any say, that he hath giuen life vnto, or reconciled vnto God all persons in the world?

3. To come to the Reasons why the Holy Ghost (intending to say no more but this, that Christ is the Sauiour of all the Elect) expresseth it not 3. in those tearmes, which one would thinke were more plaine, but saith he is the Sauiour of the world. 1. Iohn 4. 14. The Father hath sent his Sonne to bee the Sauiour of the world. Iohn 3. 16. God so loued the world. Ioh. 1. 29. and 6. 51. I giue my flesh for the life of the world, not for our sinnes onely but for the sinnes of [Page] the whole world, 1. Iohn 2. 2. God will haue all men to be saued, and he gaue himselfe a ransome for all, 1. Tim. 2. 4. 6. He tasted death for euery man, Heb. 2. 9.

The Reasons hereof, are these:

1. To expresse that the number of the Elect, the number of those that shall be saued by Christ, should be exceeding great, according to that promise, Gen. 13. 16. I will make thy seed as the dust of the earth. And 15. 5. Innumerable, as the starres in the firmament. For so when we would expresse that a thing is commonly knowne, we are wont to say, All the world knowes it. And so the Scripture it selfe speaketh, Ioh. 12. 19. The world goeth after him. Rom. 1. 8. Published throughout the whole world. So Mat. 3. 5, 6. It is said that all Iudea, and all the region round about Iordan, went out to Iohn, and were baptized of him.

2. To shew the better, that Christ and his Merits, should belong not to the Iewes onely, but to the Gentiles, to some of all parts and corners of the world, some of all sorts and conditions of men. This was necessary to be taught, and expressed in most significant tearmes, specially in those times, wherein Christ and the Apostles liued; both because the Iewes for a long time had beene the onely people of God, and all of other Nations might iudge themselues excluded, as all the Gentiles are called strangers, and brought in complaining, Esay 56. 3. The Lord hath surely separated me from his people: as also because Christ, while he was on earth, seemed to haue beene sent onely to the lost sheepe of the house of Israel, Matth. 15. 24. Now the Lord could not in more significant tearmes haue expressed this, That the Lord had his Elect, not among the Iewes onely, but also among the Gentiles, in all sorts and conditions of men; than by saying, Christ is the Sauiour of the World. And this is certainely the Apostles meaning both in 1. Iohn 2. 2. not for our sinnes only (that are Iewes, and haue beene his ancient people, and to whom he was first and chiefly sent) but also for the sins of the whole world, of his elect Gentiles dispersed throughout the whole world. And in 1. Tim. 2. 4. who will haue all men of all sorts some of Kings and such as are in authority (though they be yet strangers and enemies to the truth) to be saued. And Tit. 2. 11. the grace of God that bringeth saluation hath appeared vnto all men, to men and women, old and young, Ministers and people, seruants and masters. As if he should haue said, Not vs only that are already called, but euen many of those that are yet vnconuerted, that are strangers from the Common-wealth of Israel, and enemies to the truth. And, lest this interpretation should seeme strange, we shall finde the same phrase so taken, Gen. 41. 57. All Countries came to Egypt to buy Corne of Ieseph: that is, of euery Country some.

3. That by this kinde of speech, the Elect might be the better encouraged to take hold on Christ; and that this might be a helpe against their weaknes, doubts, and discouragements, when they heare the merit of Christ propounded in the Gospel in so large and generall tearmes. This is vsed as a Reason to encourage the abiects of the Gentiles, Esay 45. 20. to beleeue in Christ: vers. 22. Looke vnto me, and yee shall be saued; all the ends of the earth shall be saued. And this may seeme to be the principall thing that encouraged these Samaritans to beleeue in Christ; because they heard him teach in those two daies that he spent amongst them, that he was sent of God to be a Sauiour to all the world: and that therefore they had no cause to doubt but that they might haue benefit by him, they might be saued by him, as well as others.

The Doctrine then we are to learne here, is this:

That though all men shall not be saued by Christ; yet is He in the Ministry Doct. 1. of the Gospel to be offered to all in most generall manner, without excepting or excluding of any. So did our Sauiour in this place teach the Samaritans. So [Page] did he in all places wheresoeuer he preached, Repent you (saith he to all) and beleeue the Gospell, that is, that you shall be saued by my merits, Mar. 1. 15. for so the Angell defines the Gospell, Luke 2. 10, 11. I bring you good tidings ( [...]) of great ioy which shall be to all people. And what is this good tidings this [...], this Gospell? that he tells vs in the next words, that vnto you is borne this day in the city of Dauid a Sauiour which is Christ the Lord. And so he commanded his Apostles to doe, Goe yee into all the world and preach the Gospell vnto euery creature, Marke 16. 15.

Obiect. 1. The Law is to be preached to some, and not the Gospell.

Answ. True, it is: No hope of mercy by Christ is to be giuen to any man, whilst he continues impenitent, the law (the doctrine of the law, of the rigour and curse of it) is made (is appointed and ordained) for the lawlesse and disobedient, for the vngodly and for sinners, &c. 1. Tim, 1. 9, 10. yet to the wretchedest man that is in the world, we are to offer Christ, and to giue him hope that he may haue part in Christ, if the fault be not in himselfe. Luke 14. 21. Bring in hither the poore and maimed, &c. and verse 23. Compell them to come in.

Obiect. 2. How can we say, that Christ belongs to all, sith we know he belongs onely to the Elect; and we are not sure who are Elect?

Answ. 1. Though we are sure there are Reprobates in the Church; yet there is no particular person that liues in the Church, but we are to iudge and hope he is one of Gods Elect. So the Apostle iudgeth of all the strangers he wrote vnto, he calls all the strangers, the Iewes that professed the Gospell throughout Pontus, Galatia, Cappadocia, Asia, and Bithinia, elect according to the foreknowledge of God, 1. Pet. 1. 2. So Paul (in the iudgement of charity) saith of some, that (through scandall giuen to them) might perish, that they were such as Christ dyed for, 1. Cor. 8. 11.

2. God hath commanded vs to offer his Gospell to euery particular person, vnto whom he sends vs, and that liues in his Church. His secret decree he keepes to himselfe, his reuealed will is, that we should offer Christ to euery one, Mar. 16. 1 [...]. As (on the contrary side) when he sent Esay to Hezekiah, Esay 38. 1. and Ionah to Niniueh, Ionah 3. 4. he bids them preach death and destruction vnto such, as he yet in his secret decree intended should liue.

3. We are sure that euery one, to whom we offer Christ, shall indeed haue benefit by Christ, vnlesse his owne infidelitie, and reiecting of Christ do hinder him, Iohn 3. 18. He that belieueth on him is not condemned; but he that beleeueth not is condemned already, because he hath not beleeued in the name of the onely begotten Son of God.

Reason. No man that knowes his owne vnworthinesse, and how farre he hath prouoked Almighty God, can be encouraged to beleeue, vnlesse the Gospell be in this generall manner propounded to him, vnlesse by this meanes hope be giuen him, that he may haue benefit by Christ, that the promise belongs euen to him. And that (as I haue told you) is the cause of the speech, Esay 45. 22. and so it is likewise of those, The promise is to you and to your children, and to all that are afar of, euen as many as the Lord our God shall call, Act. 2. 39. yee are the children of the Prophets and of the Couenant which God made with our fathers, Act. 3. 25.

Vse. 1. For the terrour of the presumptuous sinner, that imboldens himselfe in sinne by this conceit, that Christ dyed for all men, and that it is an easie thing for him to beleeue when he lists.

2. For the comfort of the humbled sinner, that doubts he is so wretched a sinner, that he can haue no benefit by Christ, [...]e cannot beleeue that euer Christ died for him.

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Lecture the seuentie two. Nouember 20. 1610. IOHN IIII. XLII.

WEe heard the last day, that in this Verse is set downe how these Samaritans that had begun to beleeue vpon the speech of the Woman their Neighbour, were confirmed and strengthned in their Faith, by hearing of Christ himselfe, in those two daies that he made his abode with them. And that there be foure principall points to be obserued in it: 1. The obiect of their faith, the thing that they beleeued, viz. That he was the Christ the Sauiour of the world. 2. The certaintie of their faith; We know (say they) that he is indeed the Christ. 3. The meanes whereby they were brought vnto this certaintie, or ground whereon they did build their faith; not the saying of the woman, but the hearing of him themselues. 4. The fruit, and effect whereby they declared this their faith, namely the profession they make of it vnto the woman that had beene the first instrument to draw them vnto Christ. The first of these foure points we handled and finished the last day: it followeth now that we proceed vnto the second. From this then that these Samaritans making here profession of their faith; in Iesus Christ, i. e. declare their faith by the certainty of their knowledge, and expresse what they meant by saying they did beleeue in this manner, Now wee beleeue, for we know that this is indeed the Christ; we learne:

That there is great certainty and assurance in true faith. It is more than an Doct. 2. opinion, than a coniecture, than to hope well: it is a certaine and vndoubted perswasion of the heart.

This you shall finde true in all the kindes of true Faith which the Scripture speakes of.

1. They that had the Faith of Miracles, neuer attempted the doing of any Miracle, but they were certaine they should effect it. And therefore Christ told his Disciples, that the cause why they could not cast out a Diuell, Matth. 17. 19, 20. was, that at that time they had not the Faith of Miracles, in any measure: if they had had so much of it, as a graine of mustard seede, they might haue beene assured to preuaile in that great worke.

2. They that haue an Historicall Faith, are certainely and fully assured, that all that God hath reuealed in his Word is vndoubtedly true. They are certaine, that Christ was the Sonne of God. Iohn 17. 8. They haue knowne surely that I am come from thee, and they haue beleeued that thou didst send me. They are certaine of euery Commandement God hath reuealed to them in his Word; That they may not doe any thing of their owne workes on the Lords day; that they may not reuenge themselues, &c. They are vndoubtedly perswaded, that euery curse threatned in the Word against the wicked, shall certainely light vpon them; and that euery blessing promised to the godly, shall vndoubtedly be performed to them: though reason, sense, and experience be neuer so much against it, yet are they fully perswaded of it, because God hath said it. Therefore the Apostle cals faith, Heb. 11. 1. An euidence of things not seene. Two notable instances are giuen vs for this: 1. Concerning the Beginning and Creation of the World. 2. Concerning the End and Dissolution of it. The one we haue, Heb. 11. 3. Through Faith we vnderstand that the World was ordained by the Word of God. So that as certainely as we are perswaded that there is now a Sunne in the Firmament, whose rising, [Page] and approching to vs causeth the day, whose setting, and departing from vs causeth the night (because our sense teacheth vs this;) so are we euery whit as certainely perswaded, that there were sundry daies and nights, before there was any Sunne to rise or set in the world, because God hath said so in his Word, that there were three daies before the Sun was Created, Gen. 1. 13, 14. 2. The other instance, for the certainety of this Historicall faith, is, 1. Thess. 5. 2. Yee your selues know perfectly that the day of the Lord shall come.

3. He that hath a true iustifying faith, may not only hope well, and coniecture, but he may be certainely and vndoubtedly perswaded, that Christ and all his merits do belong vnto him: he may be in this life certainely assured, that he shall be saued.

Now because this is the faith, that my Text speaketh of, and this is a point, that it much concernes vs all to be well instructed in; I will be larger in speaking of this kinde of Faith, than of the former two. And before I come to the proofe of this point, I will giue you foure Cautions, which shall preserue you from mistaking and mis-vnderstanding this Doctrine; and which may serue for answer to all the materiall obiections, that are made against it.

1. Though we say, that euery true Beleeuer may be certaine of his owne saluation; yet doe we grant, there are degrees of Faith and knowledge; that all Beleeuers are not in the like measure certaine of their saluation: neither may any from this Doctrine conclude, I am but an Hypocrite, I haue no true Faith, because I haue not the certainety that such, and such I reade of in the Word, had; because I cannot doe as such and such can. For God giues all his graces in diuers measures, euen to his Elect ones, according to his owne good pleasure. Matth. 13. 23. The seede of the Word in some brings forth an hundred fold, in some but sixtie, in some but thirtie. One hath a strong Faith, as Abraham, Rom. 4. 19, 20. and the Woman of Canaan, Matth. 15. 28. Another a weake Faith, as the man whose childe was possessed, Mar. 9. 24. A little Faith, as the Disciples, Matth. 8. 26. And yet this weake, this little Faith, is as true a Faith, as effectuall to iustification and saluation (though it yeeld not a man that measure of certainety and comfort) as the other. It is the truth and soundnesse, not the measure and quantitie of Faith, that saues vs.

2. They that haue attained to the strongest Faith, to the greatest measure of Faith, cannot be so certaine of their saluation, but they shall haue some doubts, and some distrust left in them. The Thessalonians are commended for their Faith aboue all the Churches; yet it is said of them, that they had somewhat lacking in their faith, 1. Thess. 3. 10. Yea, Paul himselfe was not perfect in faith, not as though I had already attained it, either were already perfect saith he, Phil. 3. 12. It is a good signe of true Faith, to discerne, grieue, and striue against doubts, and motions of distrust. He may be sure he hath no true Faith, that feeles not infidelity in himselfe: Yea, a man may haue at the same time both Faith and doubting: Lord I belieue, helpe thou mine vnbeliefe, Mar. 9. 24. yet doth this doubting proceed, not from the spirit, but from the flesh, from the vnregenerate part: neither is it a vertue, as Papists would haue it, or a property of true Faith; but a thing most contrary and opposite to the nature of it. True Faith hath certainety in it, and excludeth all doubtings. Iames 3. 5. Let him aske in Faith, and wauer not. Matth. 21. 21. If yee haue faith, and doubt not. Matth. 14. 31. O thou of little faith, wherefore didst thou doubt?

3. They that haue the strongest Faith, feele not this certainty of their saluation at all times; but may (for a time) be quite depriued of the feeling of it. As the Apostle saith, 1. Pet. 1. 6. Yee greatly reioyce in your faith, though now [Page] for a season (if need be) yee are in heauinesse through manifold tentations. They that before were most full of confidence and assurance, yet in tentation shew much weakenesse, Matth. 14. See Peters confidence, vers. 28, 29. see his weakenesse, verse 30. Eliah that before feared not to meet Ahab, and deale so roundly with him, a while after quaked and fled at the threat of Iezabel, and grew impatient, 1. King. 19. 3, 4. Dauid sometimes was full of confidence and certainety, and could say, as Psal. 27. 1. The Lord is my light and saluation, whom shall I feare? And 23. 4. Yea, though I should walke through the valley of the shadow of death, I will feare no euill, for thou art with me. At another time you shall heare him complaine, Psal. 55. 5. Feare and trembling are come vpon me, and an horrible feare hath couered me. Yea, 31, 22. I am cut off from before thine eyes. So you shall haue the Church, and Spouse of Christ, the Mother of vs all, sometimes (in fulnesse of assurance) glorying, as Cant. 2. 6. My welbeloued is mine, and I am his. At another time you shall heare her complaine, as Cant. 5. 6. My welbeloued is gone, I sought him, but I could not finde him, I called him, but he answered me not.

4. The man that hath the strongest Faith may, and ought to liue in continuall feare. Without this we can neuer worke out our saluation, Phil. 2. 12. In which respect, it is said to be the happinesse of a man, if he can nourish in himselfe a feare to fall, and offend God continually, Pro. 28. 14. For first, though he be sure God will neuer quite cast him off, nor disinherit him; yet he knowes withall, it is possible for him to fall into haynous sins, yea euen as haynous (for the outward act) as they can do that want all grace. And euen to this, that may be applyed which Salomon speaketh in another sense, Eccles. 9. 2. All things come alike to all. 2. He knowes, that if he doe thus fall, he shall offend, and grieue his heauenly Father: which a good Childe will be affraid to doe: there is a feare of his father, euen in the most gracious childe; yee shall feare euery man his mother and his father, Leuit. 19. 3. 3. He knowes, that if he sinne against God, though he cannot be dis-inherited; yet he may be grieuously scourged: he may lose his certainety, and feeling of Gods fauour, which is dearer to him than his life. Psal. 63. 3. Thy louing kindnesse is better than life. He may bring vpon himselfe many fearefull plagues both spirituall and temporall, God is very terrible in the assembly of the Saints, Psal. 89. 7. therefore he liues in continuall feare. But this feare stands well enough with the assurance and certainety of saluation, it hindereth it not, but furthereth it greatly, for it is the chiefe meanes to preserue them from falling away, Ier. 32. 40. I will put my feare in their hearts that they shall not depart from me, such feare makes vs the fitter to doe any seruice vnto God; and therefore hinders not our assurance or comfort in God, but furthers it much; a man may reioyce in such trembling, serue the Lord with feare and reioyce in trembling, Psal. 2. 11. Thou standest by Faith, be not high minded, but feare.

These foure points being thus premised: let vs now come to the confirmation of the Doctrine, That by a true Faith a man may be in this life certaine and sure of his saluation. And I will confirme it to you three waies: 1. By declaring to you the profession that the Faithfull haue made of the certainety they haue found in themselues of their owne saluation. 2. Then by the effects it hath wrought in them, whereby they haue declared themselues to be indeed as certaine, as they haue made shew of. 3. By giuing you the reasons, why it must needs be so, that they that haue true Faith, are indeed certaine of their saluation. And for the first; marke the maruellous certainty the faithfull haue euer made profession of. 1. They were sure that Christ, with all his merits, did belong to them, Iob 19. 25. I am sure that my Redeemer liueth. 2. They were sure of the forgiuenesse of their sinnes, and of the imputation of Christs perfect righteousnesse, Esay 45. 24. He shall say surely in [Page] the Lord haue I righteousnesse and strength, 3. They were sure God was become their Father through him, Esay 63. 16. Doubtlesse thou art our Father, though Abraham be ignorant of vs. 4. They were sure, that after this life they should inherit eternall life, we know that if our earthly house of this tabernacle were dissolued, we haue a building of God, an house not made with hands eternall in the heauens, 2. Cor. 5. 1. yee know in your selues that yee haue in heauen a better, and an enduring substance, Heb. 10. 34. 1. Iohn 3. 14. We know, that we are translated from death to life, because we loue the brethren. 5. They were sure that all things (their prosperity, aduersity, yea their tentations and sinnes) should in the end worke for their good, we know that all things worke together for good to them that loue God, Rom. 8. 28. 6. They were sure, they should perseuere in Gods fauour to the end of their life, and neuer fall away finally, This God is our God for euer and euer; he will be our guide, euen vnto death, Psal. 48. 14. I am like a greene oliue tree in the house of God; I trust in the mercy of God for euer and euer, Psal. 52. 8. Surely shall one say, in the Lord haue I righteousnesse and strength, not righteousnesse only and pardon of my sins, but strength also to vphold me and make me perseuere in the state of grace, Esay 45. 24. Psal. 23. 6. Doubtlesse, kindnesse and mercy shall follow me all the daies of my life. Rom. 8. 38. 29. I am perswaded, that neither death, nor life, &c. shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. In which words obserue: 1. That he speakes thus confidently, not of himselfe alone, but of all the faithfull, verse 39. Vs. 2. That the ground on which he builds this assurance, is not any speciall reuelation, but such a foundation as is common to all the faithfull, namely because God spared not his owne Son, but deliuered him vp for vs all, verse 32. because it is God that hath iustified vs, ver. 33. because it is Christ that died, yea rather that is risen againe; who is euen at the right hand of God, who also maketh intercession for vs, verse 34. 3. Though the Faith of the meanest Christian be in degree and measure different from that which was in Paul; yet is it in nature all one with his, and as effectuall to saue him as Pauls was, 2. Pet. 1. 1. that haue obtained the like precious Faith with vs.

Lecture the seuentie three. Nouember 27. 1610. IOHN IIII. XLII.

FOlloweth now that we come vnto the effects, which true faith hath wrought in Gods children, whereby they haue declared themselues to be certaine of their saluation. And there be foure effects it doth worke in all true beleeuers, which doe euidently argue, that it is a certaine perswasion of Gods fauour, and of eternall life.

The first is peace of conscience; it workes sound peace in the conscience, Iohn [...]4. 27. Peace I leaue with you, my peace I giue vnto you, not as the world giueth, giue I vnto you. This peace is Christs peace, his gift; and that no common gift. It is another manner of peace, than that that is in worldly men. 1. It is a sounder, and a greater, and a more hearty peace than theirs is, Psal. 4. 7, 8. Thou hast put gladnesse into my heart, more than (they haue) in the time that their corne and wine encreaseth: I will lay me downe in peace, &c. 2. It maketh the heart quiet and secure, not only in time of health and prosperity, but euen in time of greatest danger and affliction. Psal. 112. 7, 8. Hee shall not bee affraid of euill tidings, his heart is fixed trusting in the Lord, his heart is established. Yea in the time of tentation, and inward affliction of minde, 2. Cor. 5. 6. We are alwaies confident. He meanes not at all times (for this peace may be [Page] for a time interrupted) but in all estates. Matth. 7. 25. The raine descended, and the flouds came, and the windes blew, and beate vpon that house, and it fell not, for it was founded vpon a rocke. 3. It frees the heart from slauish feare, not onely of the rage and power of men (as it did those three noble Iewes, Dan. 3. 16. and the Martyrs) but it makes the heart secure and quiet, euen against the sense of Gods wrath due to sinne. Rom. 5. 1. Being iustified by faith, wee haue peace with God. 4. The least measure of true Faith workes this peace. Indeed according to the measure of our Faith, so shall the measure of our peace be; but not onely the strong Faith (such as was in the Martyrs, and other extraordinary men) but the least measure of Faith will worke this sound peace in some measure: as the least Faith will iustifie vs, so will it worke this peace in vs also, Rom. 5. 1. See therefore how generall tearmes are vsed in this case, Matth. 7. 24. Whosoeuer heares my word, and doth it. And 1. Iohn 5. 4, 5. Whatsoeuer is borne of God ouercommeth the world; and this is the victory that ouercometh the world, euen our faith. Who is he that ouercommeth the world, but he that beleeueth that Iesus is the Sonne of God? Now the faithfull (that know, that the Lord is great in power, and will not at all acquit the wicked, Nah. 1. 3. and that none can be saued, that doth not continue to the end, Matth. 24. 13.) could neuer haue this peace, vnlesse they were certaine, not onely that they are for the present in Gods fauour, but also that they shall so continue; according to that speech of Christ, Iohn 6. 35. I am the bread of life, he that commeth to me shall neuer hunger, and hee that beleeueth on mee shall neuer thirst.

2. It worketh in them ioy in the Holy Ghost: It worketh a sound, constant, and vnspeakeable ioy in the heart of euery one that hath it. Acts 8. 37. Hee went his way reioycing, 1. Pet. 1. 8. In whom now, though you see him not, yet doe you beleeue, and reioyce with ioy vnspeakeable, and glorious. Yea it makes a man able to reioyce, euen in the greatest affliction, it made Paul and Silas after they had beene shamefully and grieuously scourged, sing merily euen at midnight, euen in the dungeon, euen in the stockes, Acts 16. 25. As we haue also seene in the example of the Martyrs: no threats, no torments could daunt them, but they haue expressed a maruellous ioy, euen in the midst of all their tortures. What was the cause of it? The Apostle tels vs, 1. Iohn 5. 4. This is the victory that ouercommeth the world, euen our Faith. And though euery one of the faithfull attaine not to that measure of ioy, as these; yet in euery true beleeuer, Faith workes this ioy in some measure. It is the same Faith we haue, that they had, the like precious faith, [...]. Pet. [...]. 1. and the same worke it will haue in euery one, Being iustified by faith we haue peace with God; and reioyce in hope of the glory of God; and not only so, but we glory in tribulation also, Rom. 5. 1, 2, 3. Now they could not thus reioyce, vnlesse they were certaine, not onely for the present, that they are in Gods fauour, but also (for the time to come) that they shall so continue: For otherwise it were extreme folly in them thus to reioyce, as they that triumph before the victory. And indeed the Papists doe deride vs for this Doctrine we teach of confidence and glorying, and say to vs as Ahab did to Benhadad, 1. King. 20. 11. Let not him that girdeth on his harnesse, boast himselfe, as he that putteth it off. It is a folly for men (say they) to be so confident, and to glory thus, seeing we haue not yet gotten the victory, but are in warfare; we know not how farre we may fall before we die. But to them we answer, as Esa [...] 40. 2. Our warfare is accomplished, the victory is already gotten, our iniquity is pardoned; whatsoeuer we may fall into, we haue (in our head) receiued at the Lord [...] bands double for our sins: and therefore we are so confident.

3. It makes a man able to goe to God in prayer; 1. At all times, euen in times of greatest anguish of heart: as we shall see, Psal. 88. When he had [Page] said, verse 7. Thy wrath lyeth hard vpon mee, and thou hast afflicted me with all thy waues, yet euen then, he prayed as he saith, verse 9. Lord I haue called daily vpon thee. 2. In all his occasions, Phil. 4. 6. In euery thing let your requests be made knowne vnto God. 3. And that not for himselfe onely, but for others also, If any man see his brother sin, a sin which is not vnto death, hee shall aske, and he shall giue him life, for them that sin not vnto death, 1. Iohn 5. 16. 4. And that with great assurance to speed, and preuaile with God, 1. Iohn 5. 14. This is the confidence we haue in him, that if we aske any thing according to his will, he heareth vs. Yea 5. with a maruellous confidence and boldnesse. Ephes. 3. 12. By him we haue boldnesse, and entrance with confidence by faith in him. It makes vs able (as Etiphaz saith, Iob 22. 26.) to life vp our face to God, Heb. 4. 16. Let vs goe boldly vnto the Throne of grace. Therefore also we shall oft obserue in the Scriptures, a maruellous familiarity betweene the faithfull and God. Iob 13. 24, 25. Wherefore hidest thou thy face, and holdest me for thine enemie, &c. Psal. 13. 1. How long wilt thou forget me (O Lord) for euer? How long wilt thou hide thy face from me, &c. Psal. 89. 46, 47. How long, Lord, wilt thou hide thy face for euer? Shall thy wrath burne like fire? Remember how short my time is: wherefore hast thou made all men in vaine? Now the faithfull (knowing that to be true of all wicked men, that liue in their sins, which Ioshua speaketh, Iosh. [...]4 1 [...]. Yee cannot serue the Lord: for he is an holy God, he is a iealous God, he will not forgiue your transgressions, nor your sinnes) durst neuer speake thus boldly and familiarly vnto God, if they were not certaine of his fauour, and of the forgiuenesse of their sinnes; for that is the onely ground of this boldnesse and familiarity with God. Heb. 10. 22. Let vs draw neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience.

4. The fourth is willingnesse, and desire to dye. Faith freeth the heart from the feare of death, and makes a man willing, yea desirous to dye. This we shall obserue in sundry of the Martyrs, that when death hath come to them in his most ougly shape, they haue not feared him, but insulted ouer him: and as Eliphaz saith, Iob 5. 22. They haue laughed at destruction. Thus Paul brings in the faithfull, defying, and insulting ouer death, 1. Cor. 15. 55. O death, where is thy sting? O graue where is thy victory? verse 57. Thankes be vnto God, which hath giuen vs victory through our Lord Iesus Christ. Yea they haue beene so farre from fearing death, that they haue imbraced it when it came, and desired it earnestly. This we shall see in Simeon: so soone as he had seene Christ, he bursts out into this prayer vnto God, Luk. 2. 29. Now lettest thou thy seruant depart in peace according to thy Word. And Paul. Phil. 1. 23. I desire to be dissolued, and to be with Christ, which is best of all. Yea he makes this the disposition of all the faithfull, 2. Cor. 5. [...]. Therefore wee sigh (as those that beare a great burden, vers. 4.) desiring to be clothed with our house which is from heauen. And indeed there is neuer a faithfull man, but (though he find in himselfe sometimes a feare of death, yet) before he goes from hence, his Faith will free him from this feare, and make him willing and desirous to dye, marke the perfect man and behold the vpright: for the end of that man is peace, Psal. 37. 37. Now it were not possible the faithfull should thus be freed from the feare of death, should thus desire to die (seeing they know, Heb. 2. 14. that Sathan hath the power of death, and Heb. 9. 27. After death comes iudgement) if they were not fully assured of their saluation: and this reason the Apostle giues, 2. Cor. 5. 6. 8. therefore we are alwaies confident, knowing that while we are at home in the body, we are absent from the Lord, wee are confident I say, and willing rather to be absent from the body, and to be present with the Lord.

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Lecture the seuentie foure. December 4. 1610. IOHN IIII. XLII.

I Haue already proued vnto you, that by Faith a man may be assured, and certainely perswaded of his saluation, both by the confession of the faithfull, and by the effects it workes in the heart that hath receiued it. Now let vs vs come to the reasons, why they that haue Faith, may be so certaine, and assured of their saluation, yea cannot but be certaine of it.

And the first Reason is, because this perswasion is grounded vpon the testimony of Gods Word, that cannot deceiue them, therefore there is certainty Reas. 1. in it. May not a man be fully assured of that, which he hath Gods Word for? There is no such certainty in the knowledge that is gotten by sense, obseruation, experience, or any other way, as in that, that is grounded vpon Gods Word. [...]sal. 93. 5. Thy testimonies are very sure, saith Dauid. Now the true beleeuer doth not build his perswasion vpon any deceiueable fancy, but vpon Gods Word onely: the Faith of the Elect is therefore called the Faith of truth, 2. Thess. 2. 13. and the Word is called the Word of Faith, Rom 10. 8. Therefore saith David, speaking of the ground of his confidence, Psal. [...]0. 10. I will reioyce in God because of his Word, in the Lord will I reioyce because of his Word. And Psal. 130. 5. I haue waited on the Lord, my soule hath waited, and I haue trusted in his Word. If a man cannot proue by Gods Word, that Christ dyed for him, that his sinnes are forgiuen, that he is one that shall be saued, his perswasion of it is but a fancie, it is no Faith, he can haue no assurance or certainety of it, specially in the time of tentation. Sa [...]han will be beaten backe no way, but by this sword of the Spirit, Ephes 6. 17. As Christ resisted him (Matth. 4. 4. 7. 10.) so must we. But if a man can proue by the Word, that Christ dyed for him, that his sinnes are forgiuen him, that he shall be saued; then may he be fully assured indeed, then shall he haue no cause to doubt of it. Now God hath giuen vs his Word to assure vs of this, and put vs out of doubt in this matter. The Apostle makes this the reason, why God made a new Couenant with vs, abolished the Couenant of workes, and gaue vs the Couenant of grace, and promised eternall life vpon condition of Faith, and not of workes; that the promise might be sure to all the seede of Abraham, Rom. 4. 16. Not sure in respect of God (for so it was in the old Couenant) but sure to the beleeuers. And Iohn saith, 1. Iohn 5. 13. These things haue I written to you that beleeue, that you may know you haue eternall life. And 1. Iohn 1. 4. These things write we vnto you, that your ioy may be full. Why, but will you say, who can bring any Word to proue that he shall be saued? I answer, that it is written, that whosoeuer beleeues in Christ shall not perish, but haue life euerlasting, Iohn 3. 16. And verse 36, He that beleeueth in the Sonne, hath euerlasting life. And therefore he that can say, he is sure he doth beleeue in Christ (as euery faithfull man can) hath Gods expresse Word to assure him, that he shall be saued. Now a man that hath Faith, may (by the fruits of it) certainely know that he hath it indeed. This is euident by 2. Corinthians 13. 5. Proue your selues whether yee are in the Faith, examine your selues, know you not your owne selues, how that Christ Iesus is in you, except yee be reprobates?

The second Reason, why they that haue Faith, may be so certaine of their saluation, is, because their Faith is grounded vpon the testimony Reas. 2. of Gods Spirit, that cannot deceiue them. 1. Iohn 2. 27. The annointing [Page] which yee haue receiued of him abideth in you, and it is truth, and is no lye.

Now the Spirit of God is giuen to the faithfull to assure them of their saluation, the spirit it selfe beareth witnesse with our spirit that we are the children of God, Rom 8. 16. 1. Iohn 3. 14. We know that we are passed from death to life, because we loue the brethren. He that hath but that one grace, may be sure of his saluation; how much more he that hath many, and more speciall graces of God? Therefore the Spirit of God is called 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, i [...] 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 [...]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 Reas. 3. 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. 1 [...] 8. 8. The Lord will p [...]rfect that which concerneth me, Phil. 1. 6. Being confident of this very thing, that h [...]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 [Page] 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, that his mercy endureth for euer.

2. We are weake and vnable to resist the least tentation, much lesse those mighty enemies that we haue to encounter with; and therefore Christ bids vs, Mat. 26. 41. Watch and pray, that yee enter not into temptation: We might (for any strength that is in vs) fall quite away from God euery day. But the Lord our God is strong, and of power sufficient, to keepe that that is committed vnto him, 2. Tim. 1. 12. I suffer, and am not ashamed; for I know in whom I haue beleeued, and I am perswaded that hee is able to keepe that that I haue committed vnto him, vntill that day. Wee are kept, saith Peter, 1. Pet. 1. 5. by the power of God through Faith vnto Saluation. This reason our Sauiour giues for the perseuerance of the faithfull, Iohn 10. 28, 29. They shall neuer perish, neither shall any plucke them out of mine hand: my Father which gaue them mee is greater than all, and none is able to plucke them out of my Fathers hand. This is that that keepes the Faithfull from [Page] falling irrecouerably. Psal. 37. 24. Though he fall, hee shall not be cast off; for the Lord putteth vnder his hand.

3. We do enough euery day to deserue that God should take his holy spirit from vs, and cast vs off for euer. But, though we deserue no better, Christ hath deserued, that God should continue his grace and fauour towards vs vnto the end: and this is that, that is sealed and confirmed to vs in the Lords Supper: yea, he continually pleades this merit of his for vs before his Father, and makes intercession for vs. The cause why Peter, though he fell fearefully, yet could not fall totally nor finally, was that Prayer that Christ made for him, Luke 22. 31, 32. Now looke what prayer Christ made for Peter, he made for all the faithfull, as is plaine, Iohn 17. 20. neither pray I for these alone, but for them also which shall beleeue on me, through their word. And this is a chiefe part of that prayer he makes for them, verse 11. Holy Father, keepe them in thy Name, euen them that thou hast giuen me: and verse 15. I pray not, that thou wouldst take them out of the world, but that thou keepe them from that euill one: And that prayer was but the summe of that intercession, that he makes for vs continually, at the right hand of his Father, Heb. 7. 25. He is able perfectly to saue such as come to God by him, seeing hee euer liueth to make intercession for them. And therefore (to conclude) seeing the Faithfull haue such a rocke to build their assurance vpon, what maruell is it though they be so fully assured, and vndoubtedly perswaded of their saluation?

Lecture the seuentie fiue. December 11. 1610. IOHN IIII. XLII.

IT followeth now that we proceede to the Vse that is to be made of the former Doctrine: for it is certainely a Doctrine of great vse. And in teaching you the vse of this Doctrine, I might first apply it to the confutation of the Papists, who directly contradict this Doctrine, which hath beene so clearely and euidently confirmed vnto you by the holy Scriptures. But that I hold not to be so needefull or profitable in this place; specially, because in confuting the errour of the Papists in this point, I should but repeate what I haue already taught in the confirmation of the Doctrine. I will therefore make but three Vses of this Doctrine: whereof the first shall be for Exhortation, the second for Reproofe, the third for Comfort.

First, if a man may in this life grow so certainely and vndoubtedly assured Vse 1. of Gods fauour, and of his eternall saluation, we are all to bee exhorted by all meanes to seeke for this certainetie. 1. Many thinke they haue faith, that yet are not, nor euer were certaine of their saluation; haue no assurance from God what hee meanes to doe with them; what shall become of them after this life; but goe blundring on in an vncertaine opinion, or wauering hope of Gods fauour, and rest in that, neuer seeking for any certainety. 2. Some that are possessed with the spirit of bondage, and often vexed with terrible doubts and feares about this matter; yet will neuer set their hearts to seeke for this certainety. 3. Some that haue felt in themselues this comfortable assurance, and now through their folly haue lost it, yet seeke not to recouer it, as if it were a matter of no worth. Well, we are, I say, to be exhorted to vse all good meanes, to be deliuered from the spirit of bondage, and not to rest in an vncertaine opinion or wauering hope, but to seeke to haue this assurance; if we haue lost it, [Page] labour to recouer it; if we haue it, take heed we lose it not. Cause not the light of his countenance to fall, as Iob speakes of himselfe in another case, Iob 29. 24. Heb. 10. 35. Cast not away your confidence. This is the exhortation of the Apostle, 2. Pet. 1. 10. Giue diligence to make your calling and election sure: for if yee do these things, yee shall neuer be moued. As if he should say, This certainety may be attained vnto, if ye be diligent. If we hold any land, or lease, we will spare no paines nor cost, to make it as sure as we can, specially if we haue euer an aduersary that contends with vs about it: how much more doth it stand vs vpon, to make this certaine? This is a matter we can neuer make too sure. Paul prayeth for all the faithfull, Col. 2. 2. That their hearts may be comforted in all riches of the full assurance of vnderstanding. And Verse 7. That they may bee rooted and built in Christ, and stablished in the Faith, abounding therein with thankesgiuing. And for the Ephesians he prayeth, Ephes. 3. 17, 18, 19. That being rooted, and grounded in (the assurance of Gods) loue, they might be able to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the loue of Christ which passeth all knowledge, that they might bee filled with all fulnesse of God.

Mee thinkes, I should not neede to vse reasons to perswade, and moue you to seeke for this assurance; yet, because we haue all so great neede to be stirred vpto this duty, I will giue you a few. First, it would free the heart from all slauish feare that vexeth and disquieteth it, and worke a maruellous quietnesse, and holy security in it. Psalme 46. 1, 2, 3. God is our hope and strength, therefore will we not feare, though the earth be moued, though the mountaines fall into the midst of the sea, &c. Rom. 8. 31. If God be on our side who can be against vs? And without this we can haue no true quietnesse of minde, specially, in the time of extreme danger. Secondly, it would make our hearts maruellously comfortable, and chearefull in euery estate, 1. Pet. 1. 8. You beleeue, and reioyce with ioy vnspeakeable. In prosperity it would giue a sweet rellish to all Gods blessings, Ioh. 29. 3.—7. Iob, speaking of the comfort he tooke in all Gods blessings, in the time of his prosperity, in the recreations and delights of his youth, in his house, in his children, in his riches, in the honour that God gaue him; he alledgeth this for the reason of it, Verse. 3. His light shined vpon my head. Yea euen in affliction it would make vs comfortable, Rom. 5. 3. Neither doe we so onely, but we reioyce in tribulations: and without this we can haue no true ioy, but eyther, 2. Cor. 5. 12. reioyce in the face not in the heart, or for a very short moment; our ioy will be, as Eccles. 7. 8. like the noise of thornes vnder the pot, so is the laughter of fooles. Thirdly, it would make vs able to go to God in prayer, at all times with boldnesse and delight, Iob 23. 26. Thou shalt then delight in the Almighty, and lift vp thy face vnto God. But on the contrary, he that wants this assurance, can take no comfort or delight in prayer, will he delight himselfe in the Almighty, will he alwaies call vpon God? Iob 27. 10. Fourthly, to conclude, we haue no true Faith, vnlesse we striue for this assurance: and what haue we to yeeld vs comfort in life or death, if we be without Faith? Without faith it is impossible to please God, Heb. 11. 6. Now though a man may haue a true Faith, and yet so weake, that he may want this assurance for a time, or haue it in great weakenesse; yet without a mourning for, and striuing against our doubtings, without a seeking for this certainety, there can be no true Faith in vs, the poore man whose childe was possessed, had much vnbeliefe and doubting in him, but he wept for it and cryed to Christ for help against it, Mar. 9. 24. For Gods Spirit wheresoeuer it is, lusteth against the flesh, Gal. 5. 17. That makes the Apostle say, Heb. 3. 6. His house we are, if we hold fast our confidence, and the reioycing of our hope vnto the [Page] end. Now if we desire to attaine to this certaine assurance of Gods fauour, and of our saluation; to keepe it when we haue it, to recouer it when we haue lost it; I will shew you some of the principall meanes, whereby this may be obtained.

The first is, to esteeme highly of it, and account it our chiefe treasure and happinesse; for then our heart will be euer vpon it, then we will looke to it, and be affraid to lose it, where your treasure is, there will your heart be also, Matth. 6. 21. the wise Merchant when he had found the treasure and resolued to purchase it by parting with all that he had, did hide it so, that he might not lose it, Matth. 13. 44. The chiefe cause why many haue so little assurance of their saluation, is, for that they make no reckoning of it; there be a thousand things they regard more than it. Dauid made another manner of reckoning of it, Psal. 4. 6. Many say who will shew vs any good, but Lord lift vp the light of thy countenance vpon vs. As if he should say, Let me see it, and be assured of it; that will suffice me. And 63. 3. Thy louing kindnesse is better than life. And 80. 7. Cause thy face to shine, and wee shall be saued.

The second meanes is, to vse diligently and conscionably the exercises 2. of Religion, and parts of Gods worship: for they are all ordained of God, to worke this assurance in our hearts. First, the reading of the Word, 1. Iohn 1. 4. These things write we vnto you, that your ioy may be fu [...]l. Secondly, the hearing of the Word, Luke 1. 77. The ministry of the Word is ordained of God, to giue knowledge of saluation to his people for the remission of their sinnes. Thirdly, the receiuing of the Sacrament; for euery Sacrament is ordained to bee a seale of the righteousnesse of Faith, Rom. 4. 11. Fourthly, Prayer, Iohn 16. 24. Aske, and yee shall receiue, that your ioy may bee full: And this may be said generally of all the exercises of Religion. Therefore Dauid giues this for one reason, why he did so desire to dwell in Gods house, that he might behold the beauty of the Lord, Psal. 27. 4. A chiefe cause why many want this assurance, is, for that they vse not these parts of Gods worship constantly and conscionably.

The third meanes is, to keepe a good conscience carefully. Pro. 15. 15. A good conscience is a continuall feast. Peace and confidence is oft ascribed 3. to the practice of piety, Matth. 7. 24. Hee that heareth of me these words, and doth the same, is like to him that builds on a rocke. Experience and practice of godlinesse, are chiefe meanes to worke this full assurance, 1. Tim. 6. 18, 19. Charge them that are rich, that they doe good, laying vp in store for themselues a good foundation against the time to come, that they may lay hold on eternall life. 2. Pet. 1. 5. Ioyne vertue with faith, and with vertue knowledge, temperance, patience, godlinesse, brotherly kindnesse, loue. Then followeth, verse 10. Giue diligence to make your calling and election sure: for if you doe these things, ye shall neuer fall. And verse 11. For by this meanes, an entrance shall bee ministred to you aboundantly, into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. On the other side, the chiefe cause why many can neuer grow to any assurance, and many hauing had it, haue lost it, is the neglect of a good conscience, their falling into sinnes against their conscience. Me thinkes, this should haue great force to restraine men from sin: see what adoe Gods deare seruants haue had, to recouer their certainty and comfort, when they haue falne into foule sinnes, Psal. 51. 8. Make me to heare ioy and gladnesse. Verse 11. Cast me not away from thy presence. Verse 12. Restore me to the ioy of thy saluation.

The fourth meanes is to obserue our owne waies diligently: and when we haue slipped into any sinne, to humble our selues speedily before God, in the sense and acknowledgement of it, and to seeke peace with him. [Page] This is a sure way to preserue our assurance. Iob 13. 15. Though hee slay me, I will put my trust in him, and I will reproue my waies in his sight. Psal. 32. 5. Then I acknowledged my sinnes vnto thee, neither did I hide mine iniquity: for I thought, I will confesse against my selfe my wickednesse vnto the Lord, and thou forgauest the punishment of my sinne. And this all Gods children haue oft found by experience, that they neuer had a more sweet sense and assurance of Gods loue, than when they most deepely humbled themselues before him; in the free acknowledging and bewailing of their sinnes. When they haue sowed most teares (this way) they haue reaped most ioy, Psal. 126. 5. When they haue beene most ready to accuse themselues, the Lord hath beene most ready to iustifie them, as we see in the example of that Publican, Luk. 18. 14. When they haue cast themselues lowest, the Lord hath lifted them vp highest this way, Humble your selues in the sight of the Lord, and he shall lift you vp, Iam. 4. 10. The more humble and poore we are, the fitter we are to trust in God, I will leaue in the midst of thee an afflicted and poore people, and they shall trust in the name of the Lord, Zeph. 3. 12.

The last meanes to maintaine this comfortable assurance of our saluation, is to make continuall obseruation of the experiments of Gods fauour 5. we daily receiue, and of the vndoubted fruits of Gods grace we finde in our selues: for experience breeds hope, Rom. 5. 4. So saith Dauid, Psal. 71. 5, 6. Thou art my hope, O Lord God, thou art my trust from my youth, my praise shall bee alwaies of thee. 2. Cor. 1. 10. Who deliuered vs from so great a death, and doth deliuer vs, in whom we trust, that hereafter hee will deliuer vs. And for obseruing the fruits of Gods grace in our selues, see what stead it stood Iob in, Chap. 29. and 30. and Gal. 6. 4. Let euery man prooue his owne worke, and then shall he haue reioycing in himselfe alone, and not in another. And thus much for the first Vse.

Lecture the seuentie sixe. December 18. 1610. IOHN IIII. XLII.

THe second Vse of this Doctrine, is for the examination and tryall of that confidence and assurance we seeme to haue of Gods fauour, and Vse 2. of our owne saluation. For it is certaine, that many a man hath had a false peace and perswasion of Gods fauour, and of his owne saluation. 1. Cor. 10. 12. A man may thinke he stands that doth not. To most wicked men God saith, Ier. 3. 4. Didst thou not still cry vnto me, Thou art my father, and the guide of my youth? Micah 3. 11. Yet they will leane vpon God, and say, Is not the Lord among vs, no euill can come to vs? Yea, they count them beasts that make any doubt of this, they wonder to see Gods children so full of doubts and feares; and conclude from thence, That either they haue beene notable hypocrites, and more notorious sinners than other men, or else that they are madde and franticke: And for one that Sathan hath ouerthrowne by desperation, there are twenty whom he hath ouerthrowne with this false assurance. We are therefore to be exhorted to examine our assurance. Pro. 8. 26. Hee that trusteth in his owne heart, is a foole. For, as the true assurance of Gods fauour, is a comfortable thing; so is a false peace and assurance one of the most grieuous iudgements that can befall a man. Esay 29. 9, 10. When he had said, Stay your selues and wonder; he addes this to bee the iudgement they should wonder at: [Page] The Lord hath couered you with a spirit of slumber, and hath shut vp your eyes. Of the two, it were better for a man to be vexed with continuall doubts and feares, than to be lulled asleepe with such an assurance. For, besides that it keepes a man from seeking to God, it will not hold, but faile him, when he shall haue most need of it. Iob 11. 20. Their refuge shall perish, and their hope shall be sorrow of minde. As the Apostle saith of true confidence, Heb. 10. 35. Cast not away your confidence, which hath great recompence of reward. So may I say on the contrary side to wicked men, Cast away this your confidence, for it shall haue no recompence of reward.

I will therefore giue you some notes, whereby you may try whether the assurance you haue of Gods fauour, and the peace you finde in your selues, be from faith or from presumption.

1. From the time when first we came vnto this assurance. They that haue this false assurance, haue had it from their Mothers wombe, they were neuer of other minde, they were neuer troubled with any feares or doubts this way: But the faithfull can say, there was a time when they had the spirit of bondage in themselues, which wrought much feare, and after that had soundly humbled them, then they came to this comfortable assurance. This is the ordinary way, yee haue not receiued the spirit of bondage againe to feare, but yee haue receiued the spirit of adoption whereby wee cry Abba Father, Rom. 8. 15.

2. From the meanes whereby it was wrought in vs. For, the assurance that the faithfull haue, was first wrought in them by the Ministry of the Word, and is thereby daily increased, I create the fruit of the lips, peace, peace, Esay 57. 19. They that haue this false assurance, neuer found comfort in the Word, neuer cared for it, nay, if any thing euer interrupt their peace, it is that; the seldomer they heare it, the more quiet they are in their minde, Apoc. 11. 10. These two Prophets vexed them that dwelt on the earth.

3. From the grounds whereupon our assurance is founded and built. For, their assurance that haue this false peace, is grounded, 1. Eyther vpon Gods temporall blessings, Hos. 12. 8. I am become rich, I haue found me out substance: in all my labours they shall finde none iniquitie in mee, that were sin. Or 2. Vpon a generall perswasion of Gods goodnesse, and Christs merits, Ieremie 3. 5. Will hee keepe his anger for euer? Will he reserue it to the end? Matth. 7. 2 [...]. Not euery one that saith, Lord, Lord. Or 3. Vpon some ciuill vertues that they discerne in themselues, which many other doe want, as that proud Pharisee did, God I thanke thee that I am not as other men are, extortioners, vniust, adulterers, or euen as this Publican, Luke 18. 11. Whereas the faithfull (as you haue heard in the Doctrine) ground their assurance vpon Gods Word, vpon the Testimony of Gods Spirit, vpon the Vnchangeablenesse of Gods Loue, and All-sufficiency that is in him, to keepe that that is committed to him.

4. From the measure of this assurance. For, the faithfull haue not this assurance so perfect, but they are oft troubled with doubts and feares. Gal. 9. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to another. They finde cause to cry, as Marke 9. 24. Lord, I beleeue, helpe mine vnbeleefe. But they that haue this false assurance are most confident, and neuer haue any doubts. Luke 11. 21. When the strong man armed keepes his pallace, the things that hee possesseth are in peace.

5. The fift and last difference, is from the effects and fruits of this assurance. For in the naturall man, his assurance of Gods fauour workes no change at all in his life, makes him neuer the better: He hath no more [Page] feare to offend God because of this, no more care to please him: He can commit very hainous sinnes, and neuer be troubled with them, they neuer interrupt the peace of his conscience. Psal. 64. 4. They shoote in secret at the perfect, suddenly doe they shoot at him, and feare not. Yea, his very assurance that he pretends he hath of Gods fauour, emboldneth him to sin. Ieremie 3. 4, 5. Didst thou not still cry to me, Thou art my Father, &c. but thou doest euill euen more and more. They are wicked: therefore can they haue no true peace, there is no peace saith my God to the wicked, Esay 57. 21. But on the other side, the true assurance that Gods Spirit workes in the faithfull, makes them carefull to please God, fearefull to offend him. Psalme 26. 3. Thy louing kindnesse is before mine eyes: therefore haue I walked in thy truth. Psal. 119. 166. Lord, I haue trusted in thy saluation, and haue done all'thy comman. dements. 1. Iohn 3. 3. Euery one that hath this hope in him purgeth himselfe, euen as hee is pure. And indeed none can haue any true trust in God, but such as feare him, Psalme 115. 11. Yee that feare the Lord, trust in the Lord. For God vseth not to speake peace to any, but to his Saints, and such, as he doth withall by his grace restraine that they turne not againe vnto folly, Ps. 85. 8.

The third Vse of the former Doctrine, is for the comfort of such as doe vnfainedly feare God, and haue sometimes had an vndoubted assurance Vse 3. of their saluation, and haue now lost the feeling of it. This hath beene the case of many of Gods seruants, and may be the case of euery one of vs. You know the Church complaines of this, I sought him whom my soule loueth, I sought him but I found him not, Cant. 3. 1. And how oft doth Dauid complaine, That his soule cleaued to the dust, Psal. 119. 25. That is melted for heauinesse, verse 28. That his spirit was in perplexity, and his heart within was amazed, Psal. 143. 4. Lord, why doest thou reiect my soule, and hidest thy face from mee, Psal. 88. 14. Hee said in his haste hee was cast out of Gods sight, Psal. 31. 22. Yea secondly, sometimes he continued in this estate a great while together. Psal. 13. 1. How long wilt thou forget me, O Lord? how long wilt thou hide face from me? Psal. 119. 82. Mine eyes faile for thy promise, saying, When wilt thou comfort me? And thirdly, he had these fits oftentimes also, Psal 88. 16. From my youth I suffer thy terrours. Seeing therefore the dearest of Gods children doe oft lose this comfortable assurance, and when they haue lost it, are so apt to conclude against themselues, that they were neuer in the state of grace, they neuer had true faith; I will therefore giue you fiue Rules for the comfort of such as are thus distressed.

1. The first is to search out the speciall sinne that hath depriued thee of this comfort, and repent of it. This Rule is prescribed, why is liuing man sorrowfull? Let vs search and trie our waies, and turne againe vnto the Lord, Lam. 3. 39, 40. Thus did Dauid recouer his comfort, when I kept silence, my bones waxed old, through my roaring all the day long, and I acknowledged my sin vnto thee, &c. and thou forgauest the iniquity of my sinne, Psalme 32. 3, 4. 5.

2. To call to minde the grace that in former times thou hast felt in thy selfe, whatfaith, and feeling, and comfort in prayer; what care of a good conscience thou art sure thou hast had in thee heretofore: for from thence thou mayest boldly conclude, That there is grace in thee still, though thou canst not now feele it, the gifts and calling of God are without repentance, Rom. 11. 29. This rule Dauid followed, when he had lost his feeling of Gods fauour and grace. Psal. 77. 5, 6. Then I considered the daies of old, and the yeares of ancient time: I called to my remembrance my songs in the night. And 143. 5. Yet doe I remember the time past.

3. To search thine owne heart diligently, and thou shalt obserue (euen [Page] when thou art at the worst) certaine notes of grace in thee. Now there is no Christian, but when he is at the worst, and hath least feeling of his Faith, and of the certainety of his saluation, but if he would looke into himselfe, he should finde these graces in himselfe: 1. That hee yeelds not to his infidelity, but striues against it, and grieues vnfainedly that he hath lost the assurance of Gods fauour. Psalme 77. 2. His soule refused comfort. Uerse 3. His spirit was full of anguish. Verse 10. And I said, this is my death. 2. That he desires aboue all things, and seekes vnfainedly and earnestly to recouer his feeling of Gods fauour againe. Cant. 3. 1, 2, 3. The Spouse sought her Beloued in her bed, verse 1. about in the City by the streets, and by the open places, verse 2. enquired of the Watchmen for her Beloued, verse 3. So saith David of himselfe, when his spirit was in perplexity within him, Psalme 143. 6. I stretched forth mine hands vnto thee, my soule desireth after thee, as the thirsty Land. 3. That though he haue no feeling of Gods loue to him, yet he loues God, and desireth to please, and honour him, is affraid to doe any thing that might offend him. Psalme 44. 18, 19. Our heart is not turned backe, neither haue our steps declined from thy way, though thou hast smitten vs downe to the place of Dragons, and couered vs with the shadow of death. Now if any one of these graces be in thee, thou maist be sure thou art aliue. As if we discerne in one that (by many likelihoods) seemeth to be dead, that he eyther breatheth, or moueth, or heareth, we are sure there is life in him: So is it in this case. And euery Christian is bound (in the affliction of his conscience) to take notice of that grace that is in him, as well as of that corruption that is in him, that he may be as well thankfull to God for the one, as he is humbled for the other. 1. Thess, 5. 18. In all things giue thankes: for this is the will of God in Christ Iesus toward you. This rule Dauid followed, Psalme 77. 6. I communed with mine owne heart, and my spirit searched diligently.

4. Vse the benefit of their aduice, that can better iudge of thine estate, than thou thy selfe, for the present, canst. This rule the Apostle prescribeth, Is any sicke among you? Let him send for the Elders of the Church, and let them pray ouer him. And the prayer of faith shall saue the sicke, and the Lord shall raise him vp; and if hee haue committed sinnes, they shall be sorgiuen him. Confesse your faults one to another, and pray one for another, Iames 5. 14, 15, 16. and this course the Church tooke, when by her secret and priuate endeauours in her bed by night, she could not finde her beloued, she went out into the streets of the City among her godly acquaintance for their helpe; and when that would not serue, she sought helpe of the watchmen and Ministers of the Church, Cant. 3. 2, 3.

5. Lastly, rest assured, that though thou haue for the present lost it, yet thou 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 [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] 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 Reason. 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, Use 1. 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.

[Page] 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 [...]oice of my Belou [...]d. And 5. 2. It is the voice of my B [...]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.

Obi [...]ct. 2. The Scriptures are obscure, and no man can be certaine of the sense of them, but by the Church.

Answ. 1. To the naturall man indeede they are obscure, the naturall man receiueth not the things of the spirit of God, 1. Cor. 2. 14. 2. But in themselues they are plaine and cleare to them, whose eyes God hath opened, the entrance into thy Word giueth light, it giueth vnderstanding vnto the simple, Psal. 119. 130. 3. God hath promised to teach all his Elect, and to giue them his Spirit to open their mindes, that they may vnderstand the Scriptures in those points, the knowledge whereof is necessary to their saluation, they shall be all taught of God, Ioh. 6. 45.

Seeing all are bound to seeke for certainety in the matters of their Religion, Vse 2. we are all to be Exhorted: First, That we would in these matters not rest vpon the credit of any man, but seeke to ground our consciences vpon the Word of God; else will we be found in the day of tentation, no better than the foolish man that built vpon the sand, Matth. 7. 26. Secondly, That we would labour to bring good and honest hearts to the reading and hearing of the Word, because to such onely the promise is made, that God by his Spirit will instruct them, What man is hee that feareth the Lord? him shall hee teach in the way that he shall choose, Psalme 25. 12.

Followeth now the fruit and effect, whereby they testified their Faith; Viz. the open profession they make of it to the Woman, that first drew them to Christ: which teacheth vs this Doctrine:

That he that hath true Faith, will be ready to make profession of it, when occasion shall be offered, with the heart man belieueth vnto righteousnesse Doct. and with the mouth confession is made vnto saluation, Rom. 10. 10. Wee [Page] hauing the same spirit of faith, according as it is written, I beleeued and therefore haue I spoken, we also beleeue, and therefore speake, 2. Cor. 4. 13.

God sets vp the light of his grace in no mans heart, for his owne priuate vse onely, but that it might giue light vnto others, men light not a candle, and Reason. put it vnder a bushell but on a candlesticke, and it giueth light euen to all that are in the house, Matth. 5. 15.

1. To reprooue the Nicodemites of our time, such as pretend to haue Faith, and to haue receiued the loue of Gods truth; and yet are ashamed, Vse. or affraid to make profession of it among such, as will hate or scorne them for it: such I would wish to meditate of these two places, Iob 6. 10. Then should I yet haue comfort, yea, I would harden my selfe in sorrow, let him not spare: for I haue not concealed the words of the holy One. And Matth. 10. 32, 33. Whosoeuer shall confesse mee before men, him will I confesse also before my Father which is in Heauen: but whosoeuer shall deny me before men, him will I also deny before my Father which is in Heauen.

2. To reprooue the Hypocrites, who will pretend to haue grace: and yet no man of iudgement that conuerseth with them, is able to discerne it, eyther in their words or deeds. One principall way, whereby we are to make profession of our Religion, is a holy life, Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen, Matth. 5. 16. A verball profession without this, is little worth.

§

§

THE SEVENTIE SEVEN LECTVRE, ON IANVARY XV. MDCX.

IOH. IIII. XLIII, XLIIII, XLV.

Now after two dayes, he departed thence, and went into Galile.

For Iesus himselfe testified, that a Prophet hath no honour in his owne Country.

Then when he was come into Galile, the Galileans receiued him; hauing seene all the things that he did at Ierusalem at the Feast: for they also went vnto the Feast.

THe last day we finished the History of that speech, that our Sauiour had with the woman of Samaria; and of the great good that came of it, both vnto her selfe, and vnto her neighbours: it followeth now, that we proceed vnto the History of his going into Galile, the place which it pleased him to make choice of, for the exercise of the greatest part of his Ministry, and to spend most of [Page] his time in. This History was begun in the three first verses of this Chapter, and hath beene hitherto interrupted and discontinued, by a long relation of that which fell out in the way. These three Verses which I haue now read, doe summarily set downe our Sauiours returne into Galile. But before we come to the diuision of the Text, and the handling of the seuerall parts of it, one doubt and difficulty is to be remoued, to make our way plaine vnto the Doctrine that is to be deliuered from it. For it may be demanded, whether Galile were not his owne Country, and (if it were) what sense is there in Quest. this reason, He went into Galile, because a Prophet hath no honour in his owne Country?

To this I answer, that though Christ were brought vp in the Prouince Answ. and Country of Galile (for Nazaret was a city in Galile, Marke 1. 9. in which respect also, hee was sometimes called Iesus the Galilean, Matth. 26. 69.) yet in this place, by his owne Countrey, is meant Nazaret (as it is also called, Matth. 13. 54. Luk. 4. 23.) because, though he was not borne there, but at Bethlehem in Iuda; yet Nazaret was the towne where his parents had dwelt, Luke 2. 39. and wherein he was brought vp, and had liued by the space of thirty yeares, Luke 4. 16. In which respect also, the Iewes were wont to call him Iesus of Nazaret, Matth. 21. 11. Luke 24. 19. Yea, it was necessary he should be brought vp there, because of that Prophesie that had beene made of him. Matth. 2. 23. Hee came and dwelt in a City called Nazaret, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazaren. So that the words that I haue now read, are as if the Euangelist should haue said in plaine termes, thus, After two daies he departed thence, and went (not to Nazaret, for he shund that towne of purpose, but) into other parts of Galile: for he knew that in Nazaret, his owne Country, he should haue no honour, his Ministry would not be regarded at all. So that in these Verses that I haue now read, there be foure principall points to be obserued: First, our Sauiours leauing and shunning of Nazaret, his owne Country, and going into other parts of Galile. Secondly, the reason why he did so, because he knew he could haue no honour there. Thirdly, the good entertainement that he found in those parts of Galile, that he went vnto; When hee was come into Galile, the Galileans receiued him. Fourthly, the cause of that good entertainement he found among them, They had seene all the things that he did at Ierusalem at the Feast: for they also went vnto the Feast.

For the first, it is a thing worthy of our obseruation, that our Sauiour (being now to begin to preach (for till after this time, he had seldome or neuer preached, as is plaine by that we finde, from that time (after this his comming into Galile) Iesus began to preach, Matth. 4. 17.) and making choice of Galile, rather than of Ierusalem, or all Iudea, to exercise his Ministry, and spend most of his time and labour in) passeth by Nazaret, and refuseth to make choice of that place to preach or liue in. Yea, it is twice recorded that he passed by Nazaret; here in this place when he went to Cana, and againe, Matth. 4. 13. when he went to Capernaum. We reade indeed, that once he preached at Nazaret, Luke 4. 16. but it was but once, he made no abode there; and that one Sermon was made not so much in mercy, as in iudgement, to make them without excuse: as appeareth by the answer hee makes to a secret obiection they might make against him, Luke 4. 25—27. Which was (in effect) as if hee should haue said vnto them, I am not sent to you, God hath forbidden me to preach vnto you.

Secondly, But why did he thus leaue and shunne Nazaret, his owne Countrey, which he did (doubtlesse) owe more duty vnto, than to any [Page] other place? For it is certaine, euery man owes a duty to the place of his birth, and specially of his education and dwelling, in respect of the many blessings of God he hath receiued there: therefore also euery City and Towne in Israel, was called a mother in Israel, 2. Sam. 20. 19. In respect hereof, the light of nature hath taught men, that euery mans Countrey may challenge some right and interest, in whatsoeuer gifts or abilities God hath giuen vnto him. See what an affection the Apostle expresseth towards his Country-men, he calls God to witnesse, that he had great heauinesse and continuall sorrow in his heart to see their blindnesse and obstinacy, Rom 9. 12. his hearts desire and prayer to God for them was that they might be saued, Rom. 10. 1. And (doubtlesse) Christ loued his own Country, as dearely as euer any good man did, and more too. All good affections were in him, in farre greater perfection, than in any of vs. What was then the cause, why he shewed so little respect now vnto his own Country? Was it the basenesse and obscurity of that place? No verily: For (for ought we can reade in the Scripture, or any other Author) it was euery whit as populous, and of as good note, as either Cana, or Capernaum, or Corazin, or Bethsaida. Yea, it had this honour aboue all the Cities either in Galile or Iudea, that he had dwelt so long there, and bore his name (in part) from that place. Was it then for any notorious wickednesse, that did abound in that towne, more than in any other towne in Galile? Surely, [...]o such thing is recorded of it: but (for ought we can reade) it was as ciuill a place as any other that Christ conuersed most in. True it is, that on a time after he had preached there, they thrust him out of their City, and would haue throwne him downe headlong from the top of an hill, Luke 4. 29. but that was long after this time, as will appeare, if we well obserue what is written, whatsoeuer we haue heard done in Capernaum, doe also here in thy country, Luke 4. 23. he had done many miracles in Capernaum before that time. The onely true cause why he passed by Nazaret, and refused to exercise his Ministry there, was because he knew he could haue no honour there, as it is plainely said here, verse 44. Hee himselfe (without the disswasion of any) had testified (that is, with great earnestnesse and compassion affirmed to his Disciples, as they had had speech of that matter in th [...] iourney) that neither he nor any other Prophet, could haue any honour in his owne Countrey.

Now these two points being thus obserued in the Text, the Doctrine that ariseth from hence for our instruction is this:

That there is an honour due vnto euery true Prophet and Minister of God; and the Lord holds all such vnworthy of the comfort of his Gospell, as will Doct. 1. not honour his Prophets. There be two branches (as you see) of the Doctrine, and we will confirme them distinctly and seuerally.

1. That it is the will of God, that his people should honour his Prophets and Ministers. See the proofe for this out of the Old Testament, Iudges 13. 17. Manoah asketh the Angell, that brought him word of the birth of Sampson, whom he tooke to be a Prophet and Messenger of the Lord, what his name was: and giueth this for the reason; that when his sayings were come to passe (and so they should proue that he was a true Prophet indeede) they might honour him. And Lam. 4. 16. it is noted for a foule sinne, and signe of maruellous confusion, that they reuerenced not the face of the Priests. Plaine places also there be for this in the New Testament, 1. Tim. 5. 17. Let the Elders that rule well, be counted worthy of double honour, especially they that labour in the Word and Doctrine. So no man taketh this honour vnto himself, but he that is called of God, Heb. 5. 4. hold such in reputation, Phil. 2. 29.

[Page] 2. The second branch of the Doctrine is also euident. The Lord holdeth all such vnworthy of the comfort of his Gospell, that will not esteeme of, nor honour his Prophets. For this point also, I will bring you two plaine places out of the Old Testament, and two out of the New. When the causes are laid downe, 2. Chron. 36. for which God depriued the Iewes of his Word and Worship, this is reckoned for the chiefe, verse 16. They mocked the Messengers of the Lord, and misused his Prophets. And Hosea 4. 4. the Lord threatning this fearefull iudgement to the Iewes, that they should haue none to rebuke or reprooue them for their sinnes, he giueth this for the reason of it: For this people are as they that rebuke the Priest. Two plaine places also there are in the New Testament for this. Matth. 21. 43. when our Sauiour prophesieth that the Kingdome of God should be taken from the Iewes, he giues this for the chiefe reason of it (which had beene mentioned by him in a Parable in the former Verses, specially verse 35. viz.) the indignities they had offered to Gods Prophets and Messengers. And Matth. 23. 39. when he had threatned them of Ierusalem, that (whereas he had often preached vnto them, and sought their conuersion in as louing and carefull a manner, as the Hen gathereth her Chickens vnder her wings) now he would leaue them, and they should see him no more till the day of iudgement, he alledgeth no particular sinne for the cause of this, but the dishonour and contempt they shewed vnto the Prophets, verse 37.

Before I come to the Reasons of this Doctrine, let me entreate you to obserue with me, what account the Lord maketh of the honour of his Prophets, and how highly he is displeased with the dishonours and indignities that haue beene done to his Ministers, in the example of foure Kings of Iuda: which in the beginning of their reigne had beene worthy and excellent Princes, and neuer prospered after they had done contempt and dishonour to Gods Prophets. The first of these was Asa, 2. Chron. 16. Hanani the Prophet came to him, and deliuered faithfully a message from the Lord, and it is said, verse 10. Asa was wroth with the Seer, and put him into prison: But looke what followed to the end of verse 12. and you shall see, he neuer prospered after. The next of these Kings was Ioash, 2. Chron. 24. Zachary the Prophet (the sonne of Iehoiadah the Kings Cousin-Germane) deliuereth faithfully a sharpe message from the Lord; Ioash commands him to be stoned for it, verse 21. But see Uerse 25. what an end he came to shortly after: and obserue, that (though he had many other sinnes, yet) the Holy Ghost saith, this was the sinne that brought that ruine vpon him. The third of these Kings was Amaziah, 2. Chron. 25. 16. A Prophet came to him in the Name of the Lord, and plainly reprooued him; Amaziah reiecteth him with great disdaine: Haue they made thee the Kings Counsellour? Sir, must you direct me, and tell me what I haue to doe? then he putteth him to silence. But marke what followed; the Prophet telleth him plainely, he knew God had determined to destroy him, because he had done that. And so it fell out indeed, verse 27. he was murdered by treason. The fourth and last of these Kings was Uzziah, 2. Chron. 26. he would needes (out of the pride of his heart) take vpon him to incroach vpon the Priests office; the Priests withstood him, verse 19. he was cruelly angry (as the word signifieth) with the Priests, raging against them, and threatning them: but what followed? euen that which the Priests told him, verse 18. Thou shalt haue no honour from the Lord God. The thing he respected was his honour: forsooth, it was not for his honour, to be ruled by the Priests; but what honour got he by it? First, hee was smitten immediately, while he was raging against the Priests, with [Page] [...] [Page] [...] [Page] a Leprosie, and the Leprosie rose in his very forehead, verse 19. Secondly, verse 21. He was a Leper to the day of his death, and dwelt as a Leper in an house apart, because he was cut off from the house of the Lord. Thirdly, verse 23. After his death, they buried him apart (though in the same field) from his Ancestors: for they said, He is a Leper.

The Reasons of the Doctrine are these. 1. In respect of their gifts, there Reas. 1. is an honour due to the true Prophets and Ministers of God. It is a barbarous thing, not to reuerence and honour learning, and Gods gifts wheresoeuer we discerne them. Pro. 13. 15. Good vnderstanding maketh a man acceptable. And Eccles. 8. 1. The wisedome of a man maketh his face to shine. And aboue all gifts and learning this deserueth most honour, when a man hath a gift to diuide the Word aright, rightly to interpret the Scriptures, and to apply them to the vse of Gods Church. When the Apostle had said, 1 Cor. 12. 31. Desire you the best gifts: he commeth to tell them which are the best gifts; and hauing shewed in generall, Chap. 13. that no gifts are ought worth to a mans owne comfort, vnlesse they be vsed in loue, and care to profit others, he addeth, Chap. 14. 1. Follow after loue, and couet spirituall gifts; but rather that yee may prophesie: And verse 5. I would that you all spake with strange languages, but rather that ye prophesied; for greater is he that prophesi [...]th, than he that speaketh with tongues.

2. In respect of their worke and office that they are employed in, honour is due vnto them. For, how meane and base soeuer we are, yet is 2. our office great and honourable. Luke 1. 15. Hee shall bee great in the sight of the Lord. Wee are the Messengers of the Lord of Hosts, [...]al 2. 7. Wee are Embassadours for Christ, 1. Cor. 5. 20. Yea, we are his Messengers and Em bassadours in matters concerning the soule, the precious soule of man; not in matters of this life, but in the matters of God. Heb. 5. 1. The Priest was taken from among men, and ordained for men in things pertaining to God. You cannot haue the meanes of saluation, the Word and Sacraments, but from vs. 1. Cor 4. 1. Let a man so esteeme of vs, as of the Ministers of Christ, and Disposers of the Mysteries of God. Yea, you cannot haue sauing knowledge, nor faith, nor regeneration, nor eternall life without vs, ordinarily. Rom. 10. 14. How can they beleeue in him, of whom they haue not heard? And how can they heare without a Preacher? Ioh. [...]0. 23. To vs the keyes of the Kingdome of Heauen are committed. And (though it be certaine that God hath respect to the Prayers of the meanest of the faithfull, and it may fall out that many a priuate Christian hath also a better gif [...] in prayer than many a good Minister, yet) hath the Lord more respect to the prayers of his Prophets and Ministers, than to any other, and they are more effectuall to the comfort of Gods people. Gen. 20. 7. He is a Prophet, and hee shall pray for thee, Iames 5. 14. Moses and Aaron were among his Priests, and Samuel among such as call vpon his Name: these called vpon the Lord, and hee heard them, Psal. 99. 6. So it is said, 2. Chron. 30. 27. that at the end of the solemne passeouer that was kept by Hezekiah, The Priests and the Leuites arose, and blessed the People, and their voice was heard, and their Prayer came vp to heauen to his holy Habitation. In respect of all this that I haue said concerning the office and function of the Minister, the Apostle telleth the Corinthians, there was no proportion betweene that they could giue to their Ministers, and that they receiued from them. 2. Cor. 9. 11. If we haue sowen vnto you spirituall things, is it a great thing that we reape your carnall things? Yea, more than that, he tells Philemon, verse 19. that he did owe to him, euen his owne selfe, And so much may euery faithfull Minister say to so many as haue beene conuerted to God by his Ministry.

The third Reason why the Lord maketh such account of the honour of 3. [Page] his Prophets, and is so highly displeased with the indignities that are done vnto them, is, because men cannot honour, nor esteeme of their Doctrine and Message, vnlesse they honour and esteeme of them. The contempt done to them, reacheth to the holy things they are employed in, and to the Lord himselfe. It is not possible for a man to loue the Word, but he must loue and honour the Ministers of it, How beautifull are the feet of them that preach the Gospell of peace, Rom. 10. 15. Yee haue acknowledged vs in part, that we are your reioycing, 2. Cor. 1. 14. Nay, it is not possible for any man to loue, or beare honour to the Lord himselfe, but he must needs loue, and honour the Prophets and Messengers of God, he that despiseth you, despiseth me, Luk. 10. 16. And that is the cause why the Apostle is so importunate with the Thessalonians, to perswade them to esteeme well of their Ministers, we beseech you brethren to know them, which labour among you and are ouer you in the Lord and admonish you; And to esteeme them very highly in loue for their workes sake, 1. Thess. 5. 12, 13. And indeed this was the true cause, why our Sauiour in this place, stood so much vpon his honour (he would preach no where but where he might haue honour, and be well esteemed of) Why? was he a man that cared much for honour? No, he professeth of himselfe, and in his whole life made it good, Ioh. 8. 48, 49. I honour my Father, I seeke not mine owne praise. This was then the reason, why he would preach no where, but where he might haue honour, because he knew none [...]ould receiue good by his Ministry, that did not esteeme reuerently of his person. They that honour not the Teacher, cannot honour, nor profit by his Doctrine.

Lecture the seuentie eight. Ianuarie 22. 1610. IOHN IIII. XLIII. XLIIII.

IT followeth now, that we proceed to the Vses of this Doctrine.

1. For vs that are Ministers: That seeing there is an honour due vnto vs, and it is not possible for vs to doe any good in our Ministry where we haue no honour; and all the honour that is due to vs, is due to vs onely for our gifts, and for our workes sake: we should therefore be humbled in our selues, and iudge our selues vnworthy to be imployed in this function; and both before we are entred, this should keepe vs from being ouer-hasty and forward to take this calling vpon vs: and when we are entred, this should make vs to walke in it with feare and trembling. Iohn the Baptist professed himselfe vnworthy to be imployed, euen in the basest office about Christ, not worthy to beare his shooes, Matth. 3. 11. not worthy to stoope downe to vntie the latchet of his shooe, Mar. 1. 7. And Paul said he was vnworthy to be called an Apostle, 1. Cor. 15. 9. and hauing spoken of such an honour that belongeth to our Ministry, which (as one would haue thought) would haue puffed him vp, rather than haue humbled him, he presently (as admiring that God should euer aduance any mortall man to that dignity) breaketh out into these words, [...]. Cor. [...]. 16. Who is sufficient for these things? For, as God neuer aduanced any to honour aboue others, but he requireth some greater seruice from them than from others (in omni honore est onus) in all honour there is a burden; to whom men haue committed much, of them they will aske the more, Luke 12. 48. In which respect Saul, when he was called of God and his people vnto the place of greatest honour, shunned it as much as he could, and hid himselfe, 1. Sam. 10. 22. so hath it fallen out in this; No man that [Page] hath rightly conceiued of the burthen God hath annexed to this honourable function, hath beene ouer hasty to take this calling vpon him, no man taketh this honour to himselfe, but he that is called of God, Heb. 5. 4. till God haue euen thrust him in (as it were) by violence, by the head and shoulders. Two famous examples we haue for this, the one in Moses, who three seuerall times hung of, and excused himselfe, Exod. 3. 11. and 4. 1. 10. 13. the other in Ieremie, who cryed out thus, ah Lord God, behold I cannot speake, for I am a childe, Chap. 1. 6.

Euery ignorant, idle, couetous, and scandalous Minister is apt to glory in Application. this Doctrine, and to challenge to himselfe this honour that is due to the Ministers of the Gospell: but he neuer thinketh of the burthen God hath annexed to this honour.

The second Vse of this Doctrine, is for the people; that seeing it is euident by this Doctrine, that you owe vs honour, neither can you profit by our 2. Doctrine, vnlesse you can giue honour vnto vs: and, God esteemeth you as dogges and swine, vnworthy of the comfort of his Gospell, if you cannot esteeme of vs: therefore it standeth you vpon, to learne what honour is due to vs; and when you know it, to giue vs our due in this kinde. The Apostles rule is generall, Rom. 13. 7. Render to all their dues, tribute to whom tribute is due, feare to whom feare, honour to whom honour.

First then you must know, that the honour you owe vnto vs, is not such as is due to the Magistrates, and great men of the world; we doe not challenge to our selues, either that ciuill authority, or that reuerence, or those titles, or that outward pompe and state, or that wealth and abundance that is due vnto them. Our Sauiour Christ giueth this for the reason, why he had not such a retinue and company of seruants, as might haue rescued him from them that apprehended him, because his Kingdome was not of this world, Ioh. 18. 36. The chiefe honour that is due to vs, is more inward and spirituall; and standeth in foure points principally.

The first degree of honour that you owe to vs, is in your mindes and iudgements, that you rightly esteeme of the neede you haue of Gods Ordinance 1. in our Ministry, and of the inestimable benefit you receiue by it. This is that the Apostle teacheth vs, when he saith, 1. Thess. 5. 12. I besecch you Brethren, that you know them that labour among you. And 1. Cor. 4. 1. Let a man so account of vs, as of the Ministers of Christ, and Stewards of the mysteries of God. On the other side, a chiefe dishonour it is to the Ministry, when men thinke it is a calling of no such necessity, but that they may well enough be saued without it, as they did among the Corinthians that said they cared neither for Paul, nor for Apollo, nor for Cephas, they were Christs, they did so wholly relye vpon Christ for their saluation, as that they regarded not the Ministry of any of his seruants, 1. Cor. 1. 12. that they can profit better by reading good Bookes, &c.

The second degree of honour you owe to vs, is in your affections, that 2. you reuerence vs in your hearts, and haue vs in singular loue for our workes sake, 1. Thess. 5. 13. You should count it your happinesse, to haue such Teachers as you may reuerence; for otherwise, you shall be able to profit little or nothing by their Ministry. On the other fide, they are to be held contemners of the Ministry, that desire none, but such as may be their vnderlings, such as they may rule at their pleasure, euen in the matter of their Ministry, and prescribe vnto them, what they shall preach and what they shall not preach, and say, prophesie not vnto vs right things, speake vnto vs smooth things, Esay 30. 10. 12. or else such as are good-fellowes, whom they may draw into any sin, that will drinke with them, and game with them, and sweare with them, and play the wantons with them. Of these the Holy Ghost speaketh, [Page] Amos 2. 12. 13. Ye gaue the Nazarites wine to drinke, and commanded the Prophets, saying, Prophesie not: Behold, I am pressed vnder you, as a cart is pressed, that is full of sheaues.

The third degree of honour you owe to vs, is in your practice; when you yeeld obedience to our Doctrine, and will be directed by vs according to the 3. Word of God, an obedience (doubtlesse) is due from the people of God to their faithfull teachers, I write to try, whether you be obedient in all things, 2. Cor. 2. 9. Hauing confidence in thy obedience, I wrote vnto thee, Philem. 21. obey them that haue the rule ouer you, and submit your selues, Heb. 13. 17. On the other side, they will be found contemners of Gods Prophets, that will not be directed by them, nor be obedient to their Doctrine, whatsoeuer respect otherwaies they seeme to shew vnto them. Whosoeuer shall not receiue you-nor beare your words, when yee depart out of that house or city, shake of the dust of your feet, Mat. 10. 14. They that will not heare, or be directed by our doctrine, receiue vs not, but contemne vs in an high degree. This was the contempt that Amaziah did to the Prophet, for which the Lord destroyed him, because thou hast not hearkened vnto my counsell, 2. Chron. 25. 16. For though sin be the transgression of Gods Law, and the disobeying of him; yet is sin greatly increased, by disobeying his Prophets and Messengers, He did that which was euill in the fight of the Lord, and humbled not himselfe before Ieremiah the Prophet speaking in the name of the Lord, 2. Chron. 36. 12. Therefore also the Lord saith, Ezek. 33. 33. that when that should come to passe (when the iudgement should fall vpon them which he had threatned, vers. 27.) they should then know that a Prophet had beene among them. Their owne conscience should in their affliction aggrauate their sin against them by this circumstance, that the Lord had sent his Prophet to them to admonish them, and they had not regarded nor obeyed him.

The fourth degree of honour you owe to vs, is in allowing vs such maintenance, such an estate and outward respect, as may serue to preserue our persons 4. from contempt, this is that honour the Apostle meaneth when he saith, the Elders that rule well, are worthy of double honour, specially such as labour in the Word and doctrine. For the Scripture saith, Thou shalt not muzzle the oxe that treadeth out the corne: and, The labourer is worthy of his reward, 1. Tim. 5. 17, 18. For though (as I haue said) we may neither challenge, nor accept of that worldly honour and outward estate, as is due to Princes and great Magistrates, yet what reuerence may be giuen to priuate men, may be giuen to vs also. Yea it is not possible you should reuerence vs in your mindes and hearts, but you must needes giue some outward respect and reuerence vnto vs. Elizeus (euen in those times) was able to keepe a man to attend him, 2. Reg. 4. 1 [...] ▪ and 6. 15. And such maintenance is to be allowed the Minister, as he may be both comely (not base and sordid in apparrell, or otherwise) and able also to keepe hospitality, 1. Tim. 3. [...]. On the other side, it argueth a great contempt of the Ministry, when men seeke of purpose to keepe them bare as may be, lest they should be too proud and presumptuous (as they call it) in their Ministry. These are like those prophane Souldiers, Mat. 27. 28, 29. who when they had st [...]ipped our Sauiour, they bowed the knee before him, and mocked him. This also sheweth what the reuerence is, that many forward Christians seeme to shew to Gods seruants and Ministers. If they did indeed beare true loue and reuerence to them, they would not be so carelesse in ministring to their necessities as they are; much lesse would they robbe them, by withholding that, which by Law is due vnto them.

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Lecture the seuentie nine. Ianuary 29. 1610. IOHN IIII. XLIIII.

WE haue already heard, that these three Verses which doe summarily containe the History of Christs returne into Galile, doe offer to our consideration three principall points.

First, that our Sauiour, returning into Galile to exercise his Ministry there, did of purpose refuse to goe to Nazaret, and went into other townes of Galile, Because he knew he could haue no honour in Nazaret, vers. 43.

Secondly, the reason why he knew he could haue no honour at Nazaret; Because it was his owne Country, vers 44.

Thirdly, the entertainment hee found in those parts of Galile he resorted vnto, vers. 45.

The first of these three, we finished the last day; and now it followeth that we proceede to the second, which is contained in this verse; He knew he could haue no honour in Nazaret, because it was his owne Countrey: it was the place where he had liued long, euen from his infancy, till he was about thirty yeares old; the place where his parents and kinsfolke did dwell. Now because this reason is somewhat strange, and giuen by Christ, not here onely, but in sundry other places of the Gospell, it shall be profitable for vs to weigh and consider it well, that so we may be the better able to receiue our instruction from it. First then it is to be obserued, that he maketh not this his own case only, nor the fault of Nazaret, but the case of euery true Prophet, what Countrey soeuer he shall liue in: for as here he speaketh indefinitely, A Prophet hath none honour in his owne Countrey; so Luke 4. 24. you shall finde it thus set downe: No Prophet is accepted in his owne Countrey. Secondly, that he saith, Marke 6. 4. the place where a Prophet wanteth this honour, is his owne Countrey, among his owne kinsfolke, and in his owne house: as if he should say, It is rare to see him haue honour in the towne and place where hee hath dwelt longest; but more rare among his owne kinsfolkes; and most rare of all in his owne house. The nearer any are to him in the bond of nature, in carnall familiarity and acquaintance, as he is a man, the farther off shall he finde them, from yeelding that honour and estimation that is due vnto him, as he is a Prophet of God. Thirdly, that he saith, Matth. 13. 57. and Mar. 6. 4. that a Prophet is not without honour, saue in his owne Countrey: as if he should say, He shall be sure of honour euery where else. Fourthly, that he spake this so oft: All the foure Euangelists (as you haue heard) mention this speech to haue beene vsed by him at sundrie times; as bewailing (vpon sundrie occasions) that he could doe no good in his owne Countrie, and giuing this for the reason of it. Fiftly, and lastly, that he affirmed this with so earnest an asseueration: for here it is said, Iesus himselfe had testified, that a Prophet hath no honour, &c. And Luke 4. 24. Uerily I say vnto you, no Prophet is accepted in his owne Countrey.

These things thus obserued, doe yeeld vs this instruction:

That the Ministers of God (for the most part) haue least estimation in their Doct. 2. owne Countrie: they that are nearest vnto them in dwelling, in carnall kinred and acquaintance, are of all others the farthest off from giuing them that honour that is due vnto them.

Indeed this is not alway so: for we shall reade, that Iohn the Baptist [Page] was highly honoured euen by his owne Country-men. Matth. 3. 5, 6. There [...]nt out to him all Ierusalem, and all Iudea, and all the Regionround about lordan, and were baptized of him, confessing their sinnes. Yea, after his death they retained an honourable opinion of him: for so we reade, Matth. 21. 26. All men h [...]ld Iohn for a Prophet. But for the most part it hath euer beene otherwise. So soone as euer Ioseph had shewed himselfe a Prophet, he was no where so much despised and hated as by his owne Brethren; yea, it is twice said, verses 5. and 8. They hated him so much the more, because of his dreames: And 6 19 Behold this Dreamer co [...]meth. So when God had gi [...]en vnto Dauid, not onely an Heroicall and Princely spirit to fight with Goliah, but also a Propheticall spirit to declare vnto Gods People their deliuerance from him, he found not so much contempt and disdaine in all the host of Israel, as from his owne Brother, 1. Sam. 17. 28. Ieremie found not that bitternesse and deadly malice, neither in any of the Iewes, nor in the Caldeans, as he did in the men of Anathoth his owne Countrymen and Kinsmen. Ier. 11. 21. The men of Anathoth sought his life, and said; Prophesie not in the Name of the Lord, that thou dye not by our hands. And Paul, in all the Countries that he came in, receiued not so many contempts and indignities from any, as he did from the Iewes. He was whipped fiue times by them, and receiued euery time forty stripes saue one, 2. Cor. 11 24 So none esteemed more contemptibly of Christ, than his owne Kinsmen, Mar. 3. 21. Iohn 7. 5.

Well: wee haue seene sufficient proofe of the Doctrine in all these examples; let vs consider now what might be the reason of this. In it selfe doubtlesse it is a great fauour of God, to send vs such Prophets as haue beene bred and borne amongst vs, such as are of our owne kindred and acquaintance, as is euident by the promise God makes his people, Deut. 18. [...]5. The Lord thy God will raise vp a Proph [...]t from among you, euen of thy Brethren, to him ye shall hearken. So is it also spoken of Amos, I raised vp of your sons for Prophets; and of your young men for Nazarites; is it not euen thus O yee children of Israel saith the Lord? Amos 2. 11. How falleth it out then, that for the most part, men esteeme not ofthis fauour, and that they will hearken rather to any Prophet than to such a one? The Reason thereof is to be imputed to Reason. foure common corruptions that the nature of man is tainted with. The first, is enuie and pride: the second, hypocrisie: the third, curiosity and desire of noueltie: the fourth, selfe-loue, and desire to be flattered and soothed in their sinnes.

The first Reason of this (I say) is that enuie and pride that is in the nature 1. of man. For we cannot endure, that one that we know is, or hath beene our equall, or inferiour, should take vpon him to teach, and direct, and reprooue vs as all true Prophets vse to doe Now euery Prophet among his owne Kindred and Country-men where he hath beene borne and and bred, is so; either they know him to haue beene their inferiour, in wealth, or parentage, or (at the most) that he was once but their equall, their Schoolefellow, their play-fellow. This is expresly noted for the cause, why our Sauiour was not esteemed at Nazaret. Mar. 6. 3. Is not this the Carpen [...]er, Marie's Sonne, the Brother of Iames and Ioses, and of Iuda, and Simon? and are not his Sisters here with vs? and they were offended in him (not at him) viz. euen in his meane estate.

The second Reason of this, is the hypocrisie that is in the nature of man: those whom they haue conuersed long with, familiarly, they must needs 2. obserue sundry infirmities in them; and there is this hypocrisie in vs, that (though we thinke neuer the worse of our selues for many foule faults that are in vs, yet) we are apt to despise another for the least infirmitie we [Page] discerne in him. All Gods graces are not of that force to moue vs to reuerence and honour him, as the least of his infirmities hath to make vs censure and despise him. This corruption our Sauiour noteth, Matth. 7. 3. We are not onely apt to see the least moate in our Brothers eye, but also (as appeareth by comparing verse 1. with 3, 4. apt to iudge (that is, to censure) condemne, and despise him for it. Specially in a Minister men looke for Angelicall perfection; a Minister (they thinke) should be so holy that he should not neede marriage; so full of Faith, that he should not care for the things of this life, he should not prouide for his family, he should not require his tythes, nor his debts. Neither can men (vnlesse there be more in them than nature) reuerence a Minister, if they do discerne the least blemish in him, or can but remember any fault and infirmity they haue knowne to be in him in times past. Yea, such perfection we looke for in Ministers, that we are apt to despise them, euen for the blemishes we discerne in any that are neere vnto them; in their wiues, their children, their seruants, their companions. Num. 12. 1. Aaron and Miriam spake against Moses, because of the Ethiopian Woman which hee had married. This corruption gaue occasion to that Law which the Apostle giueth, 1. Tim. 3. 2, 4. That none should be chosen to be a Bishop, vnlesse he be such a one, as is not onely vnreprouable himselfe, but such a one also, as ruleth his owne house well, hauing his children in subiection with all honesty. To this corruption of our nature Salomon seemeth to haue respect in that saying, Eccles. 10. 1. Dead Flies putrifie the precious oyntment of the Apothecary, and cause it to stinke: so doth a little folly him that is in estimation for wisedome and glory. It doth so indeed, but that is through our corruption; for it ought not to do so.

The third Reason, why (for the most part) a Prophet hath no honour 3. in his owne Towne, in the place where he hath long liued, is the curiosity that is in the nature of man, and desire of nouelty. For, naturally we loath those blessings that are common, and which we haue long enioyed; and esteeme more of that that is new and strange, though it be indeed of lesse worth than the other. Though Manna were the excellentest foode that euer mortall man did liue vpon; yet when the Israelites had beene vsed to it a while, they loathed it, and preferred the fish, and cucumbers, and onions, and garlicke of Egypt before it, Num. 11. 5, 6. Of this corruption the Apostle speaketh, 2. Tim. 4. 3. Men will not endure wholesome doctrine: and why so? They haue itching eares, and will, after their lusts, get them an heape of Teachers. Their owne foode, be it neuer so wholesome, they cannot endure; they must haue variety, that that is new and strange, and that (not because they may profit more by them, than by their owne, as sometimes it falleth out) but onely to feede this itching humour of curiositie. This is the cause, why the Apostle is so earnest with the people, euen with the people of God, with good people, to esteeme well of their owne Pastours, And wee beseech you brethren, know them which labour among you, and are ouer you in the Lord, 1. Thess. 5. 12. Obey them which haue the rule ouer you, for they watch for your soules as they that must giue account, Heb. 13. 17.

The fourth and last Reason, is the selfe-loue that is in all men by nature, 4. and great desire to be flattered in their sinnes. For the Minister that hath liued long among them, knoweth them better than any stranger, and is able more particularly to touch, and reproue their sinnes. If he in his doctrine do but come neare any corruption they know themselues guilty of (though he know no such thing by them, nor once thinke of them) they iudge presently he aymeth at them, he intendeth to disgrace them. Though a stranger inueigh against their sinnes, euery whit as particularly and sharpely as their owne Pastour; yet (because they thinke he knoweth nothing by them, he [Page] aymeth not at them) they can take it in good part, and commend him too. This was the cause of the hatred Ahab bare both to Eliah, 1. Reg. 21. 20. and to Micaiah, 1. Reg. 22. 8.

We haue heard the foure Reasons of the Doctrine: let vs now come to the Vses of it. For it is a Doctrine of good Vse, both for vs Ministers, and Use. for all you that are the people of God.

1. For vs that are Ministers. This Doctrine serueth to exhort vs to vse all good meanes to preserue the credit and estimation of our persons in the hearts of Gods people. This we are bound to doe, 1. Tim. 4. 12. Let no man despise thy youth. Tit. 2. 15. See that no man despise thee. For, if we lose our reuerence and estimation in the hearts of Gods people, our Doctrine will do them no good. And we may perceiue by this Doctrine, how apt the people are to despise vs, specially when we haue liued long amongst them. It standeth vs vpon therefore, so much the more carefully to vse all good meanes, whereby we may maintaine our estimation in their hearts. And I finde in Gods Word three speciall meanes, whereby this may be done:

First, by our Diligence and Care to teach profitably. That is the chiefe 1. thing that will procure vs reuerence and estimation, if we doe our worke well. 1. Thess. 5. 13. Haue them in singular loue for their workes sake. This is that, that the Apostle teacheth, 2. Tim. 2. 15. Study to shew thy selfe approoued vnto God, a Worke-man that needeth not bee ashamed, diuiding the Word of God aright. And, 1. Timothie 4. hauing charged Timothie verse 12. too looke to it, that no man despise his Youth: he telleth him by what meanes he may preserue his Person and Ministry from contempt and disdaine, verse 13. and standeth principally vpon this, Giue attendance to reading, to exhortation, and to doctrine. Verse 14. Despise not the [...]ift that is in thee: but stirre it vp, and seeke to increase it; And addeth, verse 15. These things exercise, and giue thy selfe vnto them, that it may bee seene how thou profitest among all men. If this care and conscience be in vs, we shall be sure to haue honour, though Sathan and all the world should conspire to disgrace vs, A Prophet (a true and faithfull Prophet he meanes) is not without honour, Matth. 13. 57. Mar. 6. 4. If this be wanting, no wealth, no titles, no hospitality, no good workes we can doe, will be able to preserue vs from contempt.

The second meanes, is by our faithfulnesse in our ministry. This differeth from the former; for a man may be a diligent and very sufficient Teacher, 2. and yet not faithfull in his Ministry. This is faithfulnesse, when we are carefull to deliuer the whole counsell of God to his people, not concealing any part of it for fauour, or feare of any man. Ier. 23. 28. He that hath my Word, let him speake my Word faithfully. 1. Cor. 4. 2. It is required of Gods Stewards, that euery man be found faithfull. 2. Tim. 2. 2. What things thou hast heard of me, the same deliuer to faithfull men, which shall be able to teach others. This hath great force to procure vs reuerence in the hearts of all men. When the Pharisees would giue a reason of the reuerence they pretended to beare to our Sauiour, they giue this, Matth. 22. 16. Master, we know that thou are true, and teachest the way of God truly, neither carest for any man; for thou considerest not the person of man. And when the Apostle chargeth Titus to looke to it, that no man despise him, he prescribeth him this way, to keepe himselfe from contempt. Tit. 2. 15. These things speake, and exhort, and rebuke, with all authority, see that no man despise thee. Titus might haue said, This was a strange direction; this is the way rather to procure vs the contempt and hatred of all men, if we shall not only teach such particular duties as he had mentioned before, but apply them also so particularly, by exhorting, and rebuking men, specially, if we do it with such authority and boldnesse, as thou speakest off. [Page] No (saith the Apostle) feare it not, this will gaine thee estimation and honour in the hearts of men, yea, of all men; yea, euen of them that were most offended with thee for thy faithfulnesse, if they belong to God. And this is that that Salomon saith, Pro. 28. 23. He that rebuketh a man, shall finde more fauour at the length, than he that flattereth with his tongue. On the other side, if a man will make himselfe a base vnderling to any, in the matter of his Ministry, so as he dareth not deliuer some parts of Gods truth, he dareth not reproue some faults for feare of man; if he had all the learning in the world, yet shall he haue no true honour; for thus saith the Lord, speaking to the Priests and Teachers of his People, Mal. 2. 9. Therefore haue I also made you to be despised, and vile before all the People, because you haue not kept my waies, but haue beene partiall in the Law.

The third and last meane we are to vse to maintaine our honour and estimation in the hearts of Gods people, is to make our selues an example and patterne to them, in all the duties of holinesse toward God, and righteousnesse toward men; and to shew care of this, not in our selues onely, but in all that are of our family also. This direction is giuen, Tit. 1. 6. Hee must be vnreproueable; and not so onely, but his children also must be faithfull, not scandalous for riot, neither disobedient. See the great force that this hath to gaine reuerence to our Persons and Ministry, in two examples, 1. Tim. 4. 12. Let no man despise thy youth, but bee vnto them that beleeue, an example in word, in conuersation, in loue, in spirit, in faith, and in purenesse. The other is in Iohn Baptist: see what honour the holinesse of his life did gaine him with all men, Mar. 6. 20. Herod reuerenced Iohn, because hee knew him to bee a iust man, and an holy. Insomuch, as though he did hate him for his faithfulnesse, and persecuted him to the death, yet he did it against his conscience; and that was the cause, why it was after, such a vexation and torment vnto him: When he heard of the fame of Iesus, he thought straight of Iohn Baptist, Mar. 6. 14. Iohn Baptist is risen from the dead: And 6. 16. When Herod heard it, hee said, It is Iohn, whom I beheaded. As if he should say, This will neuer out of my Conscience, that he was a good man, and a iust, and I hated him for his faithfulnesse, I troubled and persecuted him. On the other side, had we all the meanes in the world to make vs great, yet if our selues make not conscience of the things we teach others, yea, if we be not carefull to put all iniquitie farre from our Tabernacles, we shall grow contemptible and vile; for the mouth of the Lord hath spoken it. See two plaine proofes of this, the one is Esay 43. 27, 28. Thy Teachers haue transgressed against me: therefore haue I prophaned the Rulers of my Sanctuary: The other place for this, is 1. Sam. 2. 30. in the example of Eli: he was himselfe vnreprouable, but because he had not that care he should haue had of his family, but suffered his children to runne to riot, to the great scandall of the Church, the Lord threatneth to bring great contempt vpon him; and thereupon giueth this generall Rule, Them that honour me, I will honour, and they that despise me (mine Ordinances, my Word, my worship) shall be despised. A sentence worthy to be oft thought vpon, by vs specially that are Ministers; and not by vs only, but by all men, as being spoken by him that is able to make his word good, that is able to poure contempt euen vpon Princes, 1. Sam. 2. 30. Them that honour me, I will honour, and they that despise me, shall be despised.

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Lecture the eightie. Februarie 12. 1610. IOHN IIII. XLIIII.

IT remaineth now, that we proceed to the second Vse this Doctrine serueth vnto. The Vse therefore that the people of God are to make of this Doctrine, is this, That for as much as 1. Our Sauiour here noteth it for a great sinne in all such as cannot honour a Prophet if he be their owne Country-man: and that 2. Christ for this cause refused to teach at Nazareth: and that 3. They can receiue no profit by the Doctrine of their Teachers if vpon any pretence they despise their persons: and that 4. The chiefe cause why men refuse to giue due respect vnto their owne Prophets, are those foure faults which I spake of in the Reason of this Doctrine: That therefore all the faithfull would take heede of, and labour to arme themselues against these foure corruptions, which are in the nature of euery one of vs, and which if we take not good heed vnto, we shall neuer be able to yeeld that honour that is due to the Ordinance of God in the Ministry of his seruants. I will therefore speake of all these foure corruptions particularly, and giue you remedies against them out of the Word of God.

The first of these foure corruptions (as we haue heard) is Pride. We disdaine to be directed and reproued by such, as we know to be no better men than our selues, specially, if we know them to be our inferiours, men of baser or meaner estate in the world than our selues. For we are apt to thinke that euery Preacher, that with any plainenesse and power admonisheth, and reprooueth our sins, seekes to vsurpe authority, and to reigne as a Lord or Pope ouer vs, to hold our heads vnder his girdle; and that we can by no meanes endure. Hereupon it is, that you shall seldome heare any fall out with a faithfull Minister, but they will be ready to vpbraid him with the meanes of his estate, and to charge him with pride; that he being no better a man should take so much vpon him: though in no other thing he shew himselfe proud, but in the plainenesse of his Ministry only. Thus did the Sodomites reiect the most humble admonition of Lot, Gen. 19. 9. Hee is come alone as a stranger, and shall he iudge and rule? Thus did Corah, with his Company, reiect the Ministry of Moses and Aaron, though Moses were the meekest man vpon earth. Num. 16. 3. Ye take too much vpon you—wherefore lift ye your selues aboue the Congregation of the Lord?

Now there be foure excellent remedies giuen vs in Gods Word against this corruption.

1. To consider it is no pride nor presumption in the Minister of Christ (how meane a person soeuer he be in worldly respects) to vrge all men to yeeld obedience to the Word, to reproue the sins of any man, yea, to do this plainely and boldly, as one hauing authority; for he hath a commission and calling from God to do this, Tit. 2. 15. These things speake, and exhort, and rebuke with all authority; see that no man despise thee: Yea, we are bound to doe this vpon paine of Gods Curse, Ier. 1. 17. Speake vnto them all that I command thee; bee not affraid of their faces, lest I destroy thee before them. Why should any then count it pride in vs to doe that, that we haue so good a warrant to doe, and that God hath so straightly charged vs to doe?

2. The second remedy against this pride, is to consider, that the message [Page] is to be regarded, not according to the worth of him that bringeth it, but of him from whom it commeth: looke not (in the ministry of the Word) to the meanenesse and basenesse of the messenger, but to the Maiesty of him that hath sent him to speake to thee in his Name. 2. Cor. 5. 20. Now then we are Embassadours for Christ—we pray you (we teach you, exhort you▪ reproue you) in Christs stead. When thy heart beginneth to rise at any thing thou hearest taught, and vrged vpon thy conscience out of Gods Word, say as Ioseph did, Gen. 50. 19. Am not I vnder God? This man (me thinkes) is some what too plaine, somewhat too bold, somewhat too bitter: but whose Word is it that he speaketh, in whose Name doth he speake vnto me? Am not I vnder God? Heare yee, and giue eare, be not proud, for the Lord hath spoken, Ier. 13. 15. We do not require you to giue that respect to euery thing we say: if we speake our owne fantasies, reiect them in Gods Name: but if we speake nothing but vpon warrant of Gods Word, take heede how you reict it, how you spurne against it for our sakes. Acts 9. 5. It is hard for thee to kicke against the prickes. Doth the Word pricke thee? thinke not thou shalt finde any ease by spurning and kicking against it. Iob 9. 4. Who hath beene fierce against the Lord, and hath prospered? I beseech you all (as you loue your owne soules) take heede, lest while you thinke you fret and rage onely against vs poore men, you fret not, nor rage against God and his Word: for Matth. 21. 44. Whosoeuer shall fall on this stone, hee shall bee broken, and on whomsoeuer it shall fall, it will grinde him to powder. This was that that kept Eli from fretting at, or disdaining of Samuel, when he had deliuered a very sharpe and bitter message from the Lord vnto him, 1. Sam. 3. 18. It is the Lord. And this kept the Galatians from despising Paul, Gal. 4. 13, 14. When through the infirmity of the flesh, he preached the Gospell to them at the first, the tryall of him, which was in his flesh, they despised not: Why? Because they receiued him as an Angell (or Messenger) of God, yea as Christ Iesus. They considered who had sent him, and in whose Name he came vnto them.

3. The third remedy against this pride, is to consider, that it maketh much for Gods glory, to teach thee by such meane persons. Herein a notable difference may be discerned, betweene the wisedome of God, and the wisedome of man. The wisedome of man would thinke, that God should haue gained and wonne more a great deale to the obedience of his Gospell, if he would haue imployed such in the worke of the Ministry, as had beene men of state and pompe in the world; but God (in his wisedome) hath iudged the quite contrary: he hath from the beginning made choice of such to be his Ministers, as haue beene of very meane estate in the world. 1. Cor. 1. 28. Vile things of the world, and things which are despised, hath God chosen. And why hath this seemed good to the wisedome of God? the Apostle giueth the reason, 2. Cor. 4. 7. Wee haue this treasure in earthly vessels: and what he meaneth by earthly vessels, he expresseth, verse 8, 9. We are afflicted, saith he, we are in pouerty, we are persecuted. But why did the Lord suffer his Embassadours to liue in so base an estate? who would haue thought, that euer such poore contemptible persons should haue done any good, or that any respect should haue beene giuen to their ministry? Surely, the Apostle giues the reason, verse 7. That the excellency of the power may be of God, and not of vs: as if he should say, If men of wealth, or power, or authority in the world, should haue beene imployed in this worke of conuerting soules, the good that had beene done, would haue beene ascribed to their wealth and authority, rather than vnto God.

4. The fourth and last remedy against this corruption, is to consider, 4. [Page] that it is greatly for our benefit, that God giueth vs such Ministers, rather than such as are much our superiours in the world: for though (as I haue shewed you, when I spake of the honour that is due to the Ministers of the Gospell) there ought to be that outward estate and maintenance yeelded to the Ministers of the Gospell, as may keepe their persons and calling from contempt of the people; yet it is (doubtlesse) a great benefit to the people of God, when they haue such Ministers, as are not by their outward estate, lifted so high aboue them, but that they may be bold to make the doubts and distresses of their conscience knowne to them, and goe vnto them for direction and aduice. This is that that Elihu speaketh vnto Iob, Iob. 33. 6, 7. Behold, I am according to thy wish, in Gods stead; I also am formed out of the clay: Behold, my terrour shall not make thee affraid, &c.

2. The second corruption that keepeth men from giuing that reuerence to Gods Ministers (specially their owne) that they ought, is Hypocrisie, that men cannot reuerence the ministry of that man, in whom they haue espyed any weakenesses or infirmities. And this also is a very common corruption among men, as I shewed you the last day. And there be foure remedies also against this.

1. The first is this, Gods people should be loth and vnwilling to see the infirmities of their Ministers. I speake not to excuse the grosse faults and scandalous crimes of any Minister, nor to perswade you to thinke euery thing well done, that is done by vs; but this I say, that because a Christian is bound to reuerence euery true Prophet and Minister of God, or else he shall neuer be able to profit by his ministry: that therefore he should rather set his eye vpon Gods ordinance, and the good things that are in them, and that they receiue by them; than vpon their infirmities. This wisedome is taught vs in the example of Sem and Iaphet, the sonnes of Noah, Gen. 9. 23. when Cham had seene and looked vpon his fathers nakednesse, and told them of it with delight, and prouoked them to doe so too, They took a garment, and put it vpon both their shoulders, and went backeward, and couered the nakednesse of their father, with their faces backeward; so they saw not their fathers nakednesse.

2. The second remedy is, that we should not looke for Angelicall perfection in any of Gods seruants; but make account, that they are men as well as you, subiect to the same infirmities that your selues are. True it is, they ought to be patternes and examples to the flocke, 1. Tim. 4. 12. But yet the best Ministers that euer were, haue had some wants or errours in their iudgement: (you know who it was that said, we know in part, and we prophesie in part, 1. Cor. 13. 9.) haue bewrayed some impotency and weaknesse, in gouerning and moderating their passions, wee also are men of like passions with you, Acts 14. 15. yea, haue shewed some frailty, and committed some slips in their liues and conuersations with men, in many things we offend all, Iam. 3. 2. and therefore this should not be a matter of wonder, or offence vnto vs.

3. Consider that their Ministry, and the Ordinance of God, is neuer the lesse to be regarded, nor shall be euer a whit the lesse effectuall to thy comfort, for their infirmities, if the fault be not in thy selfe, Matth. 23. 2, 3. The people of God were bound to obserue and doe, whatsoeuer the Scribes and Pharisees, sitting in Moses chaire (that is, teaching the Doctrine of Moses) did bid them to doe, though they themselues were most wicked men; much lesse may the small infirmities of a godly Minister, priuiledge the people, to make light account of his wholesome Doctrine. Paul reioyceth that Christ was preached, euen by those that preached [Page] him with an intent to adde affliction to his bands, Phil 1. 18. which he would neuer haue done, if the grosse sinnes of the Minister (much lesse if his small infirmities) had force to make the holy Doctrine he deliuered, vnauaileable to the comfort of Gods people. The infirmities of Gods seruants, shall not hinder the fruit of their Ministry, nor cause God to withhold his blessing from it. This is plaine in the example of Ionah, whose Ministry became effectuall to the conuersion of the Niniuites, Ionah 3. 4, 5. though he himselfe had many and strange infirmities, Ion. 1. 2. 5. and 4. 1.

4. Lastly, it makes much for your benefit, that God teacheth you not by Angels, nor by men of Angelicall perfection, but by poore weake men, that are sinners as well as you: for by this meanes, we are able to teach you with more feeling, experience, and compassion, than otherwise we could doe. This is that which the Apostle teacheth concerning the High Priest vnder the Law. Heb. 5. 2. Hee was able, sufficiently to haue compassion on them that were ignorant, and that were out of the way, because that he also was compassed with infirmitie. So that we see the infirmities we discerne in Gods Ministers, are no iust cause why we should despise or contemne their Ministry.

3. The third corruption which causeth men to contemne the Ministers of God (specially their owne Pastours) is curiosity and desire of nouelty, because men cannot esteeme of those blessings that they haue long enioyed, but still desire variety and change; men are apt to grow weary of their owne Minister (be their gifts neuer so good) and to preferre a stranger before him, though his gifts bee farre inferiour to their owne.

The remedies I will giue you against this corruption, are these three.

1. The people of God owe most reuerence and loue to their owne Pastours, specially if they be such, as in whose Ministry they haue already found the blessing of God, and cooperating of his Spirit: to such I say, they owe more respect, than to any other, though their gifts be greater. 1. Thess. 5. 12, 13. Now I beseech you brethren, know them that labour among you, and are ouer you in the Lord, and admonish you, and haue them in singular loue. That was the cause, why the Apostle was so carefull to commend to the people of God their own Pastours; as Tychicus to the Ephesians, 6. 21. Epaphroditus to the Philippians, 2. 25, 26. Epaphras to the Colossians, 1. 7. and 4. 12, 13. Therefore also Gods seruants may, without any presumption, challenge a more speciall respect from their owne people, than from any other; as Samuel saith to Saul. 1. Sam. 15. 1. The Lord sent mee to annoint thee King ouer his people: now therefore obey the voice of the word of the Lord. So Paul to the Corinthians, 1. Epist. 4. 15. Though ye haue ten thousand instructers in Christ, yet ye haue not many fathers.

2. The people of God may receiue much more good, and expect a greater blessing from God, by hearing constantly one and the same man, than by hearing now one, and then another. For this in a speciall sort is Gods ordinance, that euery flocke should haue a Pastour of their owne, on whom they may depend, and whom they may heare constantly, 1. Pet. 5. 2. Feed the flocke of Christ that dependeth vpon you. Acts 14. 23. They ordained them Elders in euery Congregation.

3. Lastly, there is no iust occasion giuen to any to loath or be weary of the Ministry of any of Gods faithfull seruants, how oft, or how long soeuer they haue heard them. For though they heare the same men, they shall not heare the same things; but they shall haue variety and choice enough, euen at their owne table, if their Minister be a faithfull steward. Matth. 13. 52. He bringeth forth out of his store-house things both new and old. [Page] Cant. 7. 13. In our gates are all sweet things, both new and old. Eccles. 12. 9, 10. The good Preacher searcheth forth and prepareth many Parables, he seeketh to finde out pleasant words, and an vpright writing. Yea, though he teach but the same things, that thou hast often heard, yet if thou wert such a Hearer as were renewed in the spirit of thy minde, thou wouldest finde small cause to complaine, Behold it is a wearinesse, Mal. 1. 13. For, as they that haue Gods spirit, when they giue God praises, euen for those blessings which they haue long enioyed, and oft praised God for, doe yet sing. as it were a new song, Reu. 14. 3. so doe they, when they heare the same things they haue oft heard, alwaies finde some new increase; eyther of knowledge, or of holy affections; so as they heare it alwaies as a new Doctrine.

The fourth and last corruption, that alienates the heart of Gods people from his faithfull Ministers, specially from their owne Pastours, is felfe-loue, and desire to be flattered and soothed vp in their sinnes. Their owne Pastour, that knoweth them, dealeth (they thinke) too particularly in his Ministry; in all his Doctrines and Reproofes he pointeth at them.

The Remedies against this corruption are these foure:

1. To consider, that the Minister should desire to haue that knowledge of all his hearers, that he may be able to speake as particularly to euery one as is possible. Ier. 6. 27. I haue set thee in a Watch-tower among my people, that thou mayst know, and try their waies. Though he may not make priuate faults publike, or so touch the sinne, as he note and disgrace the person; yet he may apply his reproofes particularly, so as the party himselfe that is guilty, may know, and feele himselfe touched with the reproofe. Thus dealt Nathan with Dauid, 2. Sam. 12. 7. Yea, he ought to be as particular as he can in his Ministry; it is the life and excellency of Preaching. We must in preaching ayme as directly as we can, at him whom we desire to profit. Our Doctrine must be as a garment, fitted for the body it is made for; a garment that is fit for euery body, is fit for no body. Paul saith of himselfe, Col 1. 26. that in his preaching he laboured to admonish euery man, to teach euery man, to present euery man perfect in Christ Iesus.

2. It may well be, that our ministry may touch your sinnes particularly, and hit vpon the very secret thoughts that are in your hearts, and vpon the words you haue spoken in your priuy Chambers, though we our selues know no such matter by you. For, the Word is a searcher, and discouerer of the secrets of the heart, as the Lord himselfe is, Heb. 4. 12. and compared in that respect to light, all things that are reprooued (or fit to be reprooued) are made manifest by the light, Ephes. 5. 13. And we should be so farre from fretting at the Ministry of the Word for this, as we should honour it for nothing more; as acknowledging in this, the cooperation of Gods spirit with it, as that man did of whom the Apostle speaketh, 1. Cor. 14. 24, 25. He is conuinced of all, he is iudged of all: And thus are the secrets of his heart made manifest, and so falling downe on his face, he will worship God, and report that God is in you of a truth.

3. It is profitable for you to be particularly spoken to in the Ministry of the Word, yea, you should desire it alwaies when you come to heare. Psal 85. 8, I will hearken what the Lord God will say (in, or to me, secundum 72. & vulgatam Latinam) for he will speake peace to his people, and to his Saints. As if he should haue said, If I be one of Gods people, how much soeuer Gods Word seemeth to be against me, yet I know it will in the end tend to my comfort. Thus he esteemed of it, Let the righteous smite me, it shall be a kindnesse, and let him reprooue mee, Psal. 141. 5. and thus God saith his [Page] [...] [Page] [...] [Page] Word will euer proue to them that be vpright, doe not my words doegood, to him that walketh vprightly? Micah 2. 7. And indeed this is the wisedome of a Christian in his hearing. Pro. 14. 8. The wisedome of the prudent is to vnderstand his way.

4. If that that is spoken, be according to the Word, thou oughtest humbly to receiue it, and take heede how thou spurne against it. whatsoeuer thou thinkest the Preachers affection was in deliuering it. Remember how great a sinne, and dangerous a signe it is to stumble at the Word, the Apostle makes this a property of most wicked men, and such as shall haue no benefit by Christ, and saith they were (in Gods eternall counsell) appointed thereunto, 1. Pet. 2. 8. Yea, consider that it is a dangerous sin, thus to censure and iudge of the Preachers purpose and affection, when thou canst not iustly blame any thing he hath said, this people are as they that striue with the Priest, Hosea 4. 4.

Lecture the eightie one. Februarie 19. 1610. IOHN IIII. XLV.

WE haue already heard that in this, and the two former Verses, three principall things were offered to our consideration.

First, our Sauiours refusing to exercise his Ministry at Nazaret; Because he knew he could haue no honour there.

Secondly, the Reason why he could haue no honour there; Because it was his owne Country.

Thirdly, the entertainement he found in other parts of Galile, though he could haue none in Nazaret, his owne towne.

The two first points we haue already finished, and now it remaineth that we proceede vnto the last, which is set downe in this verse. And in it three things also are to be obserued. First, the readinesse of the Galileans to entertaine Christ and his Ministry, in these words, Then when he was come into Galile, the Galileans receiued him. Secondly, the Reason why they were so ready to giue him this entertainement, in these words, They had seene all the things that he did at Ierusalem at the Feast. Thirdly, the occasion whereby they came to see all those things, that he had done at Ierusalem at the feast, in these words, For they went also vnto the Feast. Now for the first of these three parts, it is first to be enquired, what the Euangelist meaneth, when he saith here, the Galileans receiued him: and we shall finde men haue beene said to receiue Gods Prophets, 1. When they haue harboured them, and entertained them with loue and kindnesse to their persons, as Matth. 10. 41. He that receiueth a Prophet in the Name of a Prophet, and a righteous man in the Name of arighteous man: and that is expounded, verse 42. Whosoeuer shall giue to one of these little ones to drinke, a cup of cold water, &c. And in this sense the Galileans receiued Christ, for he found not so much kindnesse this way in any, as in the Galileans, Matth. 27. 55. Those good Women which had ministred to him of their substance in his life time, and shewed more loue to him at his death than the Apostles themselues did, and after his death prouided carefully for his buriall; were such as had followed him from Galile. 2. When men haue willingly heard them, and obeyed their doctrine, they haue beene said to receiue Gods Prophets. Matth. 10. 14. Whosoeuer shall not receiue you, nor heare your words. And in this sense also the Galileans receiued him; for they heard him gladly, and flocked after him: all [Page] their Synagogues were open to him. Matth. 4. 23. He went about all Galilee, preaching in their Synagogues. Yea, they so followed him, not on the Sabbath onely, but on other daies, that they gaue him no rest. In so much as when he being at Capernaum had gotten out priuily before day out of Peters house, where he lay, into a solitary place to retire himselfe, first Peter, and some with him, went to looke for him, and when they had found him, told him, All men seeke for thee, Mar. 1. 37. And after it is said, Luke 4. 42. The People sought him, and came to him, and kept him that he should not depart from them: Neither would they haue suffered him to haue gone, but that he told them, verse 43. Surely, I must preach the kingdome of God to other Cities: for therefore am I sent.

Now from this, that our Sauiour that could haue no honour in Nazaret, found such entertainement among the rest of the Galileans; this Doctrine ariseth for our instruction:

That the true Prophets and Messengers of God, shall be sure to finde some Doct. 3. that will receiue them and their Ministry, though they be reiected by others. See the proofe of this in three points. First, they shal be sure to find some, that will reuerence and honour them for their gifts and calling, Mat. 13. 57. A Prophet is not without honour. Secondly, they shall be sure to find some friends, that will be ready to shew kindnesse to them. Euery faithfull man hath a promise, that God will minister vnto his necessities; that though he cannot be sure he shall be rich, and liue plentifully, yet he may be sure to haue that that God shall see needfull and good for him: he shall haue sufficiency. Psal. 34. 10. They that seeke the Lord, shall want nothing that is good. And 37. 19. In the dayes of famine they shall haue enough. So verse 25. I haue beene young, and now am old, yet haue I not seene the righteous forsaken. But no faithfull man hath so many promises for this, as the faithfull Minister hath. Deut. 10. 9. Leui hath no part nor inheritance with his brethren: for the Lord is his inheritance, as the Lord thy God hath promised him. Therefore, when Christ had in the first sending out of his Apostles, giuen them a charge which was peculiar to them, and to them for that time also (as appeareth, by that which our Sauiour said vnto them. Luke 22. 36. but now he that hath a purse let him take it, and likewise his scrip. And by that which is said of Pauls cloke which he left at Troas, 2. Tim. 4. 13.) Matth. 10. 9, 10. Prouide not gold, nor siluer, nor money, nor a scrip for your iourney, neither two coates, neither shooes, nor a staffe: he giueth a reason that is common to all faithfull Ministers with them; For the workeman is worthy of his meate. Yea, as Luke 10. 7. hath it, The labourer is worthy of his wages: and wages (we know) if it be iust and equall, is more than will serue for foode. And Luke 22. 35. he seeketh to confirme them by that experiment, When I sent you without bagge, or scrip, or shooes, lacked ye any thing? And they said, Nothing. Thirdly, they shall be sure to finde some, that will receiue their Doctrine also, and profit by it. This is plaine in the Parable of the sower: the sower loseth not all his seede; but though some fell on the high way, and some on stony ground, and some among thornes, yet some fell in good ground, Mar. 4. 8. 20. So we shall finde in the story of the Acts of the Apostles, that notwithstanding the places they went to, were deepely setled, and strongly rooted in Idolatry, and that also, they euer met with most bitter opposition of the Iewes, yet they neuer preached any where, but some receiued profit by them. This is noted at Pauls being at Thessalonica. Acts 17. 4. Some of them beleeued, and ioyned in company with Paul and Silas. And at Athens, verse 34. though some mocked, and others were in suspence, Howbeit certaine men claue vnto Paul, and beleeued. And at Rome, Acts 28. 24. Some were perswaded with the things that were spoken, and some beleeued not.

[Page] The Reason of this Doctrine is this, That God maketh that precious account of the Ministry of his Gospell, that he neuer bestoweth it vpon Reason. any place, were he hath not some of his Elect. Other blessings God bestoweth in as great plenty vpon Reprobates, as vpon his Elect. Eccles. 9. 2. All things come alike to all, and the same condition is to the iust, and to the wicked. But this blessing God giueth to no place, where he hath not some people to saue. This the Lord expressed vnto Paul, when he giueth him the reason, why he would haue him preach at Corinth, Acts 18. 9, 10. Feare not, but speake, and hold not thy peace—for I haue much people in this Citie. And Christ giues this for a reason, why he sent forth the Seuenty, because the Lords haruest was then great; God had much good corne to gather into his barne, Luk. 10. 2. And the Apostle, when he would proue, that God had an Elect people among the Gentiles, and had a purpose to saue the Gentiles, vseth this argument to proue it by, Rom. 10. 18. But I demand, haue they not heard? no doubt, their sound went throughout all the earth, and their words vnto the ends of the world. Now if God neuer send his Prophets and Messengers to any people, but where he hath some of his Elect, then can they not choose but finde some that will honour them, some that will be kinde vnto them; yea (which is more) some that will heare, and receiue their Doctrine. For so saith our Sauiour, Iohn 10. 27. My sheepe heare my voice.

The Vse of this Doctrine, is for our encouragement that are Ministers of the Gospell, against the generall contempt and hatred that is borne (not to our persons onely, but) to our Doctrine and Ministry also. 1. Though no man regarded vs nor our Ministry, yet if we haue the testimony of a good conscience, euery one of vs may comfort our selues, as the Prophet doth Esay 49. 4, 5. My iudgement is with the Lord, and my worke with my God, though Israel bee not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. But yet the Lord hath giuen vs this further encouragement, That if the fault be not in our selues, wee shall not want honour, maintenance, or successe; but though many doe despise vs, yet some shall receiue vs, esteeme of vs, loue vs, and heare vs with delight and profit. And we haue more cause of comfort in the loue of one good man, that feareth God, how poore soeuer, than we haue cause of discouragement, in the hatred and scorne of an hundred wicked men. Yea certainely our hearts are not vpright in vs, if we be not of this mind. This was Dauids minde, Psal. 119. 79. Let such as feare thee, turne vnto me, and such as know thy testimonies.

2. The second Vse of this Doctrine, is for the reproofe of wicked men, that receiue vs not. This example of the rest of the Galileans, did doubtlesse increase the condemnation of them of Nazaret, in reiecting Christ. Many flatter themselues in this, and thinke it is no sinne, to despise Preachers and Preaching, because it is the fashion; all men do so. For this is certainely a great comfort to wicked men, to see that many do, as they do, or worse then they do. Ezek. 16. 54. Iuda by her sinnes comforted Sodome and Samaria. But know thou, though this be a poore and wretched comfort, yet thou shalt not haue so much as this to comfort thee. For thou seest, there be many that esteeme vs and our Ministry, Wisedome is iustified of her children, Matth. 11. 19. yea many of thine owne sort and ranke, Gentlemen as thou art, Seruing-men as thou art, Husbandmen and Tradesmen as thou art, men of as good calling and degree as thy selfe, men of poore estate as thy selfe; this is that, that will one day confound thee: yea, say they were all thy inferiours, their example in this will confound thee. 1. Cor. 1. 27. God hath chosen the foolish things of this world, to confound the wise: their [Page] zeale will confound thy backwardnesse, their loue, thy hatred and malice. Yea, this thine owne conscience knoweth well; and that is the cause, why thou frettest so to heare and see this, that there be so many resort to our Ministry, so many that loue and esteeme vs, Mark. 11. 18.

Followeth now the reason that moued the Galileans to receiue Christ; They had seene all the things, that he did at Ierusalem, at the Feast. Why? what did he at the Feast? Surely, there is nothing expressed that he did, but that, Iohn 2. 15. He made a scourge, and droue all out of the Temple that sold oxen, and sheepe, and doues, and poured out the changers money, and ouerthrew the tables. Yet it is certaine, he did there at that time many miracles, though it be not expressed what they were: for so it is said, When he was in Ierusalem at the Passeouer, many belieued in him when they saw the miracles that he did, Ioh. 2. 23. And Nicodemus was drawne to belieue that he was come from God, because of the miracles that he had done, Ioh. 3. 2. And here we see the fruit and vse of those miracles: they that saw them, were made willing to receiue and heare him. The Doctrine then is this, That the chiefe end of all true miracles, Doct. 4. hath been to gaine credit and estimation to the Doctrine and Word of God. This is euident in the miracles of the Prophets; when Eliah had restored the child of the widow of Sarepta, she said vnto him, 1. Reg. 17. 22. Now I know, that thou art a man of God, and that the Word of the Lord in thy mouth is true. The like we see in the miracles of the Euangelists and Apostles, Acts 8. 6. The people gaue beed to those things that Philip spake, with one accord, hearing and seeing the miracles that he did. And Acts 13. 12. When the Deputy saw what was done (vpon Elymas, strucken blinde by Paul) be belieued, and was astonied at the Doctrine of the Lord. And this also was the vseof our Sauiours owne miracles, Iohn 10. 41, 42. Iohn did no miracle, but all things that Iohn spake of this man were true, and many belieued in him there. What, did his miracles worke sauing faith in them? No: this honour was euer peculiar to the Word, Faith comes by hearing, Rom. 10. 17. but they drew them to haue a good opinion of him, to be willing to heare him, that so they might be conuerted by him; to begin to belieue that he was indeed a Prophet sent of God: and so this their belieuing in him is expounded in the beginning of Ver. 41. And many resorted to him.

Three examples there be of those that receiued this good by them, but none conuerted. The first is here in this place, compared with Matth. 11. 20. Where Christ vpbraideth these Galileans for this, that though they had seene so many miracles, yet they repented not. The second example is Iohn 2. 23. Many belieued in him, when they saw his miracles which he did: but lesus did not commit himselfe to them, because he knew them all; he knew what was in them. The last example is Nicodemus, Ioh. 3. 2. he alleadgeth this to be the thing that drew him to Christ, as to a Prophet sent of God: No man can do the miracles that thou doest, except God were with him; yet was he not conuerted by these miracles, but by the Doctrine of Christ. And that is the reason, why our Sauiour first preached the Word, and then wrought miracles; that it might appeare, the end why he wrought miracles, was to gaine credit to his Doctrine. Matth 4. 23. He went about all Galile, teaching in their Synagogues, and preaching the Gospell of the Kingdome, and healing euery secknesse. And though there be little mentioned of his preaching, before this his returne into Galile, yet it is euident by Nicodemus speech to him, that he preached while he was at the Feast. Ioh. 3. 2. Rabbi, we know that thou art a Teacher come from God.

The Reason why our Sauiour wrought miracles, to gaine credit and authority to his Doctrine (though he were able to preach with such power Reason. and authority) was this; That his Doctrine was new, his calling and function [Page] [...] [Page] [...] [Page] that he exercised in the Church was new. And the Lords manner hath been alwayes, when he erected any new worship and seruice, or any new function or calling in his Church, to giue testimony to it from heauen this way, that it might be knowne to be of God. Thus God gaue testimony to the worship vnder the Law. So soone as the Tabernacle was erected, Exod. 40. 34. The glory of the Lord filled the Tabernacle. So when the Temple was finished, 1. Reg. 8. 11. The glory of the Lord filled the house of the Lord. And thus God gaue testimony to his new worship, established vnder the Gospell, Marke 16. 20. They went sorth, and preached euery where, and the Lord wrought with them, and confirmed the Word with signes that followed. So when God hath raised vp a new calling and function in his Church, he hath been wont this way to giue testimony vnto it from Heauen. Moses his calling was confirmed thus, Exod. 4. 5. and Eliah's, 1. Reg. 17. 24. and though Iohn wrought no miracles, Ioh. 10. 41. yet was his calling confirmed by many miracles: first, he was borne of parents that were both old, and his mother barren also, Luke 1. 7. 18. Secondly, his father was made dumbe for doubting of Gods promise, Luke 1. 22. Thirdly, he leaped in his mothers wombe for ioy, assoone as his mother heard the voice of Maries salutation, Luke 1. 44. Fourthly, presently vpon his birth his father was made able to speake againe, Luke 1. 64. Insomuch as, it is said, all the neighbours gathered from all these things, that certainly he would proue some extraordinary man, Vers. 66. All they that heard of them, laid them vp in their hearts, saying, what manner of Child shall this be? So the calling of the Apostles, God did beare witnesse vnto them with signes and wonders, and with diuerse miracles, Heb. 2. 4. So that of the Euangelists, The people gaue eare to those things that Philip spake, hearing and seeing the miracles that he did, Acts 8. 6. So was the calling of all the Elders, whether teaching or ruling onely, confirmed. Is any man sicke among you? let him call for the Elders of the Church, and let them pray ouer him, annointing him with oile in the name of the Lord; and the prayer of faith shall saue the sicke, and the Lord shall raise him vp, Iam. 5. 14, 15. So Christ himselfe thought good to confirme his new calling by miracles, and by this argument proues himselfe vnto Iohns Disciples to be the true Messias, Mat. 11. 3.—5. and Iohn 6. 14. When they had seene the miracles that Iesus did, they said, This is of a truth the Prophet that should come into the world.

The Vse of this Doctrine is, first, for defence of our Church and Religion against the Papists, who would from hence conclude, our Church and Use 1. Religion must needs be false, because we haue no miracles, and that theirs must needs be true, because they haue the gift of miracles. First, for our selues we confesse, that neither we haue this gift, nor need it, (and themselues grant, that miracles wrought there; where there is no necessity, are to be suspected.) For neither our Doctrine, nor our Function, being any other, than such as Christ and his Apostles did teach and ordaine; they are by the miracles that they wrought, sufficiently ratified and confirmed. For indeed, to this end serued the miracles of Christ and his Apostles, to be as seales to confirme the Faith of Gods people in the Doctrine they taught, Many other signes truly did Iesus in the presence of his Disciples, which are not written in this booke; But these are written that ye might belieue that Iesus is the Christ the Sonne of God; and that belieuing, ye might haue life through his name, Iohn 20. 30, 31. And seales they were, not such as are set in waxe, the stamp whereof might be worne out in time, and had need to be renewed; but such as were ingrauen in brasse, the stamp whereof may be as well seene now, as when it was first done. All the miracles of Christ, and of the Prophets and Apostles, are ours, as being done for the confirmation of that Doctrine, which we teach and professe. And touching the miracles they brag of, we answer; [Page] First, the most of the miracles they glory in, we haue iust cause to suspect, that they were neuer done. The reports that are made of their miracles in the golden Legend, all the world may discerne to be notorious lies; many of them also were but tricks of Legerdemaine; as the nodding, and weeping, and sweating of their Images: whereas the miracles that Christ and his Apostles did, were done before witnesses; not in the darke, and vnderboard; without all suspition of fraud, such as were euident to the senses of men: see what store of witnesses he had of those miracles that are mentioned, Mat. 4. 24, 25. Marke 33. Yea where he did most affect secrecy, yet would he haue some witnesses of vnsuspected credit; as in the raising of Iairus daughter, though he put forth the most that were in the house, and commanded that this miracle might not be spoken of, yet would he haue three of his Apostles, and Iairus himselfe, and his wife to be eye-witnesses of the miracle, Luke 8. 51, 56. So as his miracles had testimony, not onely from all the people, Iohn 6. 14. but euen from his most mortall enemies, This man doth many miracles, say they, Iohn 11. 47. Secondly, those things that can be proued to haue beene done indeed, are no greater, than such as false teachers haue been able to doe: that is, such things as haue been so wonderfull and strange, as they haue seemed miracles vnto men, and which few or none haue been able to distinguish from true miracles; so our Sauiour saith of false Prophets, They shall shew great signes and wonders, insomuch that (if it were possible) they shall deceiue the very elect, Matth. [...]4. [...]4. Yea such, as is expresly foretold, should be done by Antichrist and his Church, His comming is after the working of Satan, with all power, and signes, and lying wonders, 2. Thes. 2. 9. And he doth great wonders, so that he maketh fire come downe from heauen in the sight of men. And deceiueth them that dwell on the earth by the means of those miracles which he had power to do, Ren. 13. 13, 14. Thirdly, we are sure they can be no true miracles that they worke, when the Doctrine they would confirme by them is false, and contrary to the Word. For seeing, that things which may seeme to be miracles (in the iudgement of the wisest man on earth) may be wrought by false teachers, we must iudge, not by the miracles, what Doctrine is true, but by the Doctrine, what miracles are true and diuine, If there arise among you a Prophet, and giueth thee a signe, or a wonder; and the signe or the wonder come to passe whereof he spake vnto thee, saying: Let vs go after other gods, and serue them; thou shalt not hearken to the words of that Prophet, Deut. 13. 1,—3.

2 Seeing all Christs wonderfull workes were done, to gaine credit and estimation to his Doctrine and Worship, let vs make the same Vse also of all Gods wonderfull works, that are done in our eyes; for they also are done to that end, to draw vs to a greater reuerence, and better regard of his Word and Worship▪ All his wonderfull and strange iudgements and corrections, wherein we are constrained to acknowledge his finger, these things are done to open the eares of men (to make them able to heare with more reuerence and fruit) and to seale their instruction, to confirme vnto them, and make them better able to belieue that which they are taught by the Word, as Elibu speaketh, Ioh 33. 16. all the strange thunders and lightenings, &c. that we haue seene and heard, are done to that end: as is plaine, Psal. 29. 2, 3, 9. When the Prophet, to perswade the greatest men on earth, to giue vnto the Lord the glory due vnto his Name, by frequenting with all reuerence his publique worship, and attending vpon his ordinances, mentioneth in many verses together the glorious power of God which appeareth in the thunder, which he calls there the voice of the Lord; and concludes all that he said of it thus, Vers. 9. And in his temple doth euery one speake of his glory, euen this mighty and dreadfull worke of God, makes euery man giue glory to God in his [Page] Temple, and performe all duties of his worship more diligently and reuerently.

Lecture the eighty two. February 26. 1610. IOHN IIII. XLV.

WE heard the last day, that this Verse doth offer to our consideration three principall points: First, the readines of the Galileans to entertaine Christ and his Ministry, in these words, Then when he came into Galile, the Galileans receiued him. Secondly, the reason that moued them with so great readinesse to receiue and entertaine him, in these words, Which had seene all things that he did at Ierusalem, at the Feast. Thirdly, the occasion whereby they came to see all those things, that he did at Ierusalem, at the Feast, in these words, For they went also vnto the Feast. The two first points we finished the last day, and now it remaineth that we proceed vnto the last: where, for the raising of the Doctrine that we are to receiue from hence, three things are to be obserued: First, what this Feast was that the Galileans went vnto; and that is euident, (Iohn 2. 23.) that it was the Passeouer. And the Passeouer is called a Feast, because (beside the Paschall Lambe, which was then to be eaten by euery family) the people of God were wont then, for seuen dayes to eat and drink together with ioy. This you shall see in the Passeouer kept in Hezekiahs time, 2 Chron. 30. 21. Two thousand bullocks, and seuenteene thousand sheep were spent at that Feast, Verse 24. And in that Iosiah celebrated, 2 Chron. 35. 7, 8, 9. seuen and thirty thousand sheep, lambs and kids, and three thousand eight hundred bullocks were spent. Secondly, the vse and end of this Feast; for it was no ciuill or common Feast, but holy and religious, Leuit. 23. 6. it was called the Feast of vnleauened bread vnto the Lord: that is, it was kept to his honour and seruice. They went not thither, to make merry in a carnall manner, but to reioyce before the Lord, Deut. 12. 12. that is, with an heauenly and spirituall ioy. They did not seeke in that Feast the feeding of their bodies so much, as the nourishment and comfort of their soules: therefore these sheep and bullocks, that were giuen by Hezekiah and the Princes, are said to haue been giuen for peace-offerings, 2 Chron. 30. 22. which were a kinde of Sacramentall food, to the people that did eate of them. Therefore they were commanded to haue both on the first day of the Feast, and on the last day also, an holy assembly, Exod. 12. 16. And we shall finde, that Gods people then, had no ordinary Church-assembly, that was so publike and solemne as the Passeouer: yea, not so onely, but they were enioyned (besides the ordinary morning and euening sacrifice) to offer sacrifices vnto the Lord, vpon euery one of those seuen dayes, Numb. 28. 23, 24. whereby also it appeareth, that it was a chargeable seruice that God required of them. And yet this is more plaine by that that is written, Deut. 16. 16, 17. where they are charged, that no man come to this Feast empty-handed, without bringing somewhat with him, to giue and offer vnto the Lord. The third and last thing to be obserued, is, that the Galileans vsed to go to this holy Feast; first, though it were so chargeable: secondly, though it were kept at Ierusalem, so farre from them: thirdly, though they had also Church-assemblies to go vnto in their Synagogues at home, euery Sabbath day; as it is plaine, Luke 4. 16. 31. fourthly, though at this time, both the Priests that were to celebrate the Passeouer, were very corrupt, euer mortall enemies to Christ, Matth. 21. 45, 46. and the Temple it selfe also was greatly polluted, and made euen a den of thieues, Matth. 21. 13. [Page] fiftly and lastly, though these Galileans were a rude and base people, and in that respect contemptible to those Iewes, whom they should meet at Ierusalem. Iohn 7. 52. Art thou also of Galile? search and looke, for out of Galile ariseth no Prophet: yet they went also vnto the Feast, and the Holy Ghost commendeth them here for it.

The Doctrine then that ariseth from this example, is this, That the publike Doct. 5. and most solemne Church-assemblies are greatly to be esteemed, and diligently to be frequented by all Gods people. Now because the proofe that my Text yeeldeth to this Doctrine, is taken from example, I will insist onely vpon this kinde of proofe; because as wee naturally vse to regard examples more than precepts, so the examples of Gods people, commended by the Holy Ghost, are euery whit of as great force, as any Commandement [...]s, Prouerbs 2. 20. Walke in the way of good men, and keepe the way of the righteous. See therefore the proofe of this in three sorts of examples.

First, such as haue beene poore, and in that respect might best haue beene excused. Luke 2. 41. The parents of Christ (though they were poore, and dwelt farre from Ierusalem, and the one of them not bound by expresse Law to doe it, yet) went euery yeare to Ierusalem to the Passeouer, the most solemne Church-assembly that Gods people had in those dayes. Behold, a witnesse against them, that pretend pouerty for their excuse in this case.

Secondly, in such as haue beene men of the greatest measure of knowledge and grace, and (in that respect) one would haue thought, had had no need to haue gone to them, but might haue serued God as well at home. And here wee haue the example both of the Apostles after Christs ascension, Luke 24. 53. who were continually in the Temple; and of the Primitiue Church, Acts 2. 46. who continued daily with one accord in the Temple. And of our blessed Sauiour himselfe, whose custome was to go to the Synagogue euery Sabbath day, Luke 4. 16. and who did constantly go to Ierusalem to euery Passeouer, Iohn 2. 13. And here are witnesses against them that pretend they haue no need, they can get no good by going to them.

Thirdly, such as were great persons; and therefore might haue disdained to sort themselues, and ioyne with the base multitude in Gods seruice.

And here wee haue both Hezekiah the King, who resolued so soone as euer hee was recouered, to goe vp to the house of the Lord, Esay 38. 22. and specially Dauid, Psalme 26. 8. O Lord, I haue loued the habitation of thine house, and the place where thine honour dwelleth. And Psal. 84. 12. O Lord of hosts, how amiable are thy Tabernacles, my soule longeth, yea, and fainteth for the Courts of the Lord. And these are witnesses against them, who (out of affectation of state) vse to haue the Communion in their houses, and think it a disparagement, to ioyne with the base multitude in the seruice of God.

The Reasons why the Church-assemblies are so much to be regarded, are foure.

1 In respect of the exercises of Religion that are vsed in them, I meane, Reas. 1. the Ministry of the Word and Sacraments, the prayers and praises that are offered vp vnto God; for in them Gods people find more sweetnesse than in any thing in the world besides. Of this the Prophet speaketh, Esay 25. 6. In this mountaine shall the Lord of hosts make to all people a feast of fat things, a feast of fined wines, of fat things full of marrow, of wines fined and purified. Indeed, euery man cannot finde such sweetnesse in these things; [Page] he is a happy man that can sauour and relish these dainties: but so those whom I haue mentioned, did; and euery one that is regenerate, is able to do so in some measure, Psal. 65. 4. Blessed is the man, whom thou choosest, and causest to come to thee, he shall dwell in thy courts, and we shall be satisfied with the pleasures of thine house, euen of thine holy Temple.

2 In respect of the fellowship and presence of Gods people, that assemble there; for as euery godly man loueth all such as feare God, (Psalme 15. 4. and delighteth in their company, Psalme 119. 63. I am a companion to all them that feare thee, and keepe thy precepts:) so doth he take most comfort in their company, when they meet together in the Church assemblies to serue God. It shall be a great part of our happinesse in the life to come, to meet together with all the faithfull, and to stand in the assembly of the righteous; as may appeare by that obtestation of the Apostle, We beseech you brethren by the comming of our Lord Iesus Christ, and by our gathering together vnto him, 2 Thessal. 2. 1. and by that speech also of the Prophet, Sinners shall not stand in the congregation of the righteous, Psalme 1. 5. And some resemblance and taste of that comfort we haue in our meeting together with Gods people in the Church-assemblies here, Hebr. 10. 25. Not forsaking the assembling together that we haue among our selues. For there is great force euen in the presence and fellowship of Gods people, both to confirme, and nourish, and increase grace in vs, As iron sharpneth iron; so a man sharpneth the countenance of his friend, Pro. 27. 17. And when the brethren met Paul at Appij Forum, he praised God, and tooke courage; it was a great comfort and reuiuing of his spirit to meet with them, Act. 28. 15. First, because of the helpe we receiue by their example, and the grace that is in them, which seemes to be the cause of the meeting together vnto prayer of those good women we read of, Acts 16. 13. As a little spark will keep heat, while it is on the hearth with the rest of the fire; but pluck it from the rest, and it will die straight: so hath experience proued it to be in this case. Secondly, because they know, that the more of Gods people meet and ioyne together, the more publike and solemne the assembly is, the more acceptable will their seruice be vnto God, and the more auaileable to their comfort. And that is the reason why, when Gods people haue shewed more than ordinary desire, to preuaile with God in prayer; they haue shewed more than ordinary care, to assemble as many of them together, as possibly they could, Ioel 2. 15, 16. Blow a trumpet in Zion, sanctifie a fast, call a solemne assembly, gather the Elders, assemble the children, let the Bridegroome go sorth of his chamber, and the Bride out of her Bride-chamber: as if he should say, Leaue none out. That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer, 2 Chron. 30. 1.—5.

3 The third reason is, the promise that God hath made of his speciall, first, Presence: secondly, Protection: and thirdly, Blessing, to the publike assemblies, more than to any other people vpon the earth. First, in respect of this speciall presence of God, the Prophet calleth Sion the habitation of Gods house, and the place where his honour dwelleth, Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God. Psalme 105. 4. Seeke the Lord and his strength, seeke his face continually. And Cain could complaine (when hee was banished from his fathers house, the onely place where Gods publike Worshippe was to be had then) that hee should bee hid from Gods face, Genes. 4. 14. and Verse 16. Hee [...]t out from the presence of the Lord. And least we should thinke, this w [...] peculiar to the Temple, or Tabernacle, or place of Gods ceremonial or ship (which had indeed some priuiledges aboue our Temples) [Page] you shall find, that this is spoken also of the Synagogues: Psalme 83. 12. They also are called the Habitations of God. Yea, to our assemblies also is this promise made as well as to theirs. Matthew 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them. Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes. Secondly, Now for the promise of speciall protection, it is certaine, that the Church-assemblies (where God is purely worshipped according to his Word) are meanes to preserue such as doe frequent them, and the places where they are kept, from many iudgements, that would otherwise fall vpon them. This was figured by that Ceremony, The wals of the Temple were carued round about with figures of Cherubins, 1 Kings 6. 29. And this we haue partly found in our owne experience; both in the preseruation of our Land in generall, from forraigne inuasion, and domestique treasons; and in the safety sundry Congregations haue enioyed. And we should certainly find it more than we do, if our infidelity, and other our grieuous sinnes hindered it not. See the promise for this, Esay 33. 20, 21. Looke vpon Sion, the City of our solemne Feasts; thine eyes shall see Ierusalem, a quiet habitation, a Tabernacle that cannot be remoued, and the stakes thereof can neuer be taken away, neither shall any of the cords thereof be broken; for surely the mighty Lord will be vnto vs a place of floods, and broad riuers, whereby shall passe no ship with oares, neither shall great ship passe thereby. This is alledged for one reason, why Dauid did so esteeme of Gods Tabernacles, Psalme 84. 11. For the Lord God is the sunne and shield vnto vs. and 27. 5. For in time of trouble he shall hide vs in his pauilion. In this respect they that are separated from the Church-assemblies, are said to be deliuered vp to Sathan, vnto his power and will, as men that are vnder Gods protection no longer, 1 Corinth. 5. 5. Thirdly and lastly, in speaking of the Promise of a speciall blessing, that God hath made vnto the Church-assemblies; I will not stand vpon the temporall blessings that God hath promised to such as do loue and frequent them; (which, yet Dauid maketh one reason of his loue to Gods Tabernacles, Psalme 84. 11. No good thing will he with-hold from them that walke vprightly. And certainly, if men with vpright hearts do frequent them, they shall be sure of Gods blessing in outward things, euen the rather for this.) But this is the speciall blessing I will desire you to obserue, That God hath promised to giue a greater blessing to that seruice that is done to him at Church, than to that that is done in any other place. The same Prayers you may vse at home that are vsed there, the same Psalmes you may sing, the same Word you may read, and meditate of, and haue it also expounded to you; yea the same Sacraments you may haue (vpon necessity) administred to you in your chambers and parlours, that are administred there: but you may not expect that blessing vpon any of these Ordinances of God in any place, as you may finde in the Church assemblies. This Dauid alleadgeth for another chiefe reason, why he so esteemed Gods Tabernacles. Psalme 84. 11. The Lord will giue grace and glory. And 133. 3. For there (in Sion, orin the place where Brethren dwell euen together; ioyne together in Gods worship) The Lord appointed the blessing, and life for euer.

The fourth and last Reason that should mooue vs to esteeme the Church-assemblies, and frequent them diligently, is, for profession sake. Say that neither the exercises of Religion that are vsed there, nor the fellowshippe of Gods people which we may enioy there, nor the speciall presence, protection, and blessing of God that may be found there, could mooue vs to esteeme of them; yet this should mooue vs. The best [Page] way we haue to professe our Religion, our Homage, and Obedience to God, our loue and thankfulnesse to him for his mercies, is, to frequent diligently the publike and most solemne Assemblies of his Church. So the Lord, hauing (in the former Verse) forbidden his People the profession of a false religion, Leuit. 26. 2. prescribeth them two things, whereby they should professe themselues to be of the true Religion, Ye shall keep [...] [...]y Sabbaths, and reuerence my Sanctuary. And Psal. 29. 1, [...]. exhorting great men to professe their homage and subiection vnto the Lord, he telleth them this is the best way to do it. And speaking how he himselfe will professe his thankfulnesse to God for all his mercies, he saith, Psal. 35. 18. I will giue thankes to thee in a great Congregation; I will praise thee among much people.

The vse of this Doctrine is, first, for exhortation: secondly, for reproofe. And the exhortation concerneth, first, our selues: secondly, a duty that we must performe vnto others.

First, for our selues: We are to be exhorted that we would loue Churchmeetings, and delight more in them, and be more thankfull to God for them, Vse. than we haue hitherto been; Labour for that affection that Dauid had, Psal. 122. 1. I was glad when they said vnto me, Let vs goe vnto the house of the Lord. Yea, pray for the continuance of our solemne Assemblies, both here and in other places of the Countrey. This was also Dauids heart, Psal. 122. 6. Pray for the peace of Ierusalem, they shall prosper that loue thee. And marke the Reasons, Vers. 8, 9. For my brethren and Companions sakes I will now say, Peace be within thee. Because of the house of the Lord our God, I will seek thy good. And therefore labour to walk worthy of this blessing, and to profit by it. For, no enemy can put downe our meetings, till God for our sinnes do put them downe. Lam. 2. 6. He hath destroyed his Tabernacle as a garden, he hath destroyed his Congregation.

Secondly, concerning others, there are two duties we are to be exhorted vnto: 1. That euery one of you would call vpon his Neighbour and Friend, and draw them to frequent the Church-assemblies. When the Lord had prophesied, Esay 2. 2. that vnder the dayes of the Gospell, All nations should flow vnto the house of the Lord; he addeth, Vers. 3. that this should be the meane to draw so many to his house, Many people shall go, and say, Come, let vs go vp to the house of the Lord. 2. Masters of Families and Parents are to be exhorted, that they would not think it sufficient to come to Church themselues, but see that their children and seruants come also. We should suffer none to attend vs in our owne house, that will not attend and go with vs to Gods house. Exod. 20. 10. Sonne, Daughter, Man, Maid, Stranger. Iosh. 24. 15. I and my house will serue the Lord. Dauid speaketh of this, as of one of the greatest comforts he had had vpon earth, Psal. 42. 4. That he had gone with a multitude, and led them into the house of God. and Psal. 101. 7. There shall no deceitfull person dwell in mine house. Sure he would much more haue said; there shall no prophane contemner of Religion dwell in my house.

The second vse of the Doctrine is for reproofe. And there be two sorts 2. of men that are to be reproued by this Doctrine: 1. Such as neglect the Church-assemblies in all the parts of Gods worship and se [...]uice. 2. Such as separate themselues from the Church-assemblies in some parts of Gods publike worship.

Of the first kind there are foure sorts: 1. Such as separate from our Churchassemblies vpon pretence of the corruptions that are in them. These are marked with a black coale by Iude, vers. 19. These be they who separate themselues, sensuall, hauing not the spirit. But herein Christians must learne wisely to distinguish betweene such as are vniustly separated by others from the [Page] Church-assemblies, and such as voluntarily separate themselues; these deserue to be called Schismaticks, and not the other. Neither are they to be accounted Schismaticks, as (though they dare not be agents, or practisers of any corruption that remaineth in the Church; yet) can beare and tolerate them as burdens, without forsaking the Church for them. To this first sort I will say no more, but wish them well to weigh the examples of Gods seruants, that haue been mentioned in this doctrine, which frequented so diligently the publike worship of God vsed in Ierusalem, when there were farre greater corruptions, both in the Priests, and people, and worship it selfe, than can be found in ours.

2 Such as absent themselues from the Church-meetings, out of respect they haue to their profit, they must needs spend some Sabbaths in going to Faires; they must go iournies on that day sometimes, and make bargaines, &c. they cannot spare any time from the works of their calling, to come to Lectures on the week day. They cannot get their liuing (they say) by going to Church; and when they do come to Church on the Sabbath, they cannot bring their whole family with them, they must leaue some behinde them, to looke to their houses for feare of robbing. These are like those, Mal. 3. 14 that said, It is i [...] vaine to serue God, and what profit is it, that we haue kept his ordinances? To these I say no more but this: First, if thou couldest come to the Church, either on the Sabbath or week day, with an vpright heart, thou shouldest not need to feare, that that would make thee poorer, The Lord God would be a sunne and shield vnto thee, no good thing would he with-hold from thee, Psalme 84. 11. Secondly, though thou may (in sundry cases of necessity) leaue some at home, when thou commest to Church, yet take heed thou pretend not necessity, where none is. For, if thou dare leaue thy house empty when thou goest to a Faire, or to haruest worke, and canst trust God with keeping of it then, and darest not do so on the Sabbath, when thou commest to serue God, be thou assured, thy heart is naught, and God will not hold thee innocent: For, God hath made a further promise to thee for keeping of thine house, when thou leauest it vpon this occasion, than at any other time: Neither shall any man desire thy land, when thou shalt goe to appeare before the Lord thy God thrice in a yeare, Exod. 34. 24.

3 Such as though they haue nothing to do, if their finger be sore, or their head do butake, will absent themselues: I would haue such to remember the example of Hezechiah, who in three dayes after he had been sick of a most painfull and mortall disease, went into the Temple, Esa. 38. 22. and the woman, that on the Sabbath resorted to the Synagogue, though she had had a spirit of infirmity eighteene yeares, Luke 13. 10, 11. And because the true cause of their absence, is for that they find no comfort, nor take any delight in our Church-exercises; I would haue them to consider, that there is no one more certaine signe of a dead heart, void of all grace, and sense of Gods loue, than this, not to be able to take any delight in his publike worship; as may appeare by the contrary in these two places, Psal. 84. 12. Dauid loued Gods Tabernacles so well, because his heart, and his flesh reioyced in the liuing God. And 1 Pet. 2. 2, 3. Such as haue tasted how sweet the Lord is, will desire the sincere milke of the Word. And know thou, that as thou carest not for appearing in the Assemblies of the righteous in this life; so hast thou cause to feare, that thou shalt not stand in the Assembly of the righteous in the life to come, Psal. 1. 5. when thou wilt esteeme better of them, than now thou dost.

4 Such as absent themselues vpon this pretence, that they can serue God as well, and spend their time as well at home, as at Church; they can pray, [Page] and read good Books, out of which they may learne more then they shall do at Church. But such I would haue to consider, Psal. 87. 2. The Lord loueth the gates of Sion, more than all the dwellings of Iacob. And the example of Dauid, who though he could serue God as well in priuate as any of these, and had also with him (in his banishment) both a Prophet, 1 Sam. 22. 5. and a Priest, 1 Sam. 23. 9. yet did he for all that, long for the publike worship, and bewailed greatly the want of it, Psal. 84. 1.—3.

Of those that though they do not absent themselues from the Church, as the foure sorts I haue mentioned; yet do separate themselues from the Church-assemblies in some parts of the publike worship: Three sorts specially are reproued by this doctrine.

1 They that seldome or neuer receiue the Sacrament, which is (of all other) the most solemne part of Gods publike worship; and in frequenting whereof, all the faithfull, both vnder the Law and Gospell, haue shewed most zeale, as in this Text, and the other Examples mentioned in this doctrine we haue shewed.

2 They that care not to come to the beginning of Gods publike worship, and to tarry till the end.

3 Such as being present, either sit as dumbe persons, when the Congregation singeth, or are downe on their knees at their priuate prayers, when the rest of the Congregation are hearing Gods Word; or by their sitting (when the rest of the Congregation kneeleth, or standeth at prayer) do openly professe a separation from the Congregation in that duty.

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THE EIGHTIE THIRD LECTVRE, ON MARCH V. MDCX.

IOHN IIII. XLVI, XLVII.

So Iesus came againe into Cana of Galile, wher he made the water wine: And there was a certaine noble man, whose sonne was sicke at Capernaum.

When he heard that Iesus was come out of Iudea into Galile, he went vnto him, and besought him, that he would come downe and heale his sonne: for he was at the point of death.

IN the three former Verses, we haue heard of our Sauiours returne out of Iudea into Galile. In these that I haue now read, is set downe the first miracle that he wrought there after his returne. And in this History foure principall things are to be obserued: First, the occasion of the miracle, Verse 46, 47. Secondly, the manner how this miracle was wrought, Verse 48.—50. Thirdly, [Page] the fruit and effect of this miracle, Verse 51.—53. Fourthly, the conclusion of the History, Verse 54. In the occasion of the miracle, which is set downe in the two first Verses, three things are obserued by the Euangelist: First, that Christ came into Cana, Verse 46. Secondly, that a certaine Ruler had his sonne sick at Capernaum, Verse 46. yea so sick, that he was euen ready to die, Verse 47. Thirdly, that this Ruler, hearing of Christs returne out of Iudea into Galile, came to him to Cana and besought him to go down to Capernaum to heale his sonne, Verse 47.

Now for the first, many Interpreters haue coniectured, that the reason why Christ returning into Galile, went first to Cana, was this, That he might confirme them of Cana in the Faith, that was begun in them, by the miracle he had wrought there at the wedding; because in this place that miracle is mentioned. But there is no good ground for that coniecture: for first, we cannot find that any in Cana receiued good by that miracle, but the contrary rather. Iohn 2. 11. This beginning of miracles did Iesus in Cana, a towne of Galile, and shewed forth his glory, and his Disciples belieued in him: intimating, that none else did so. Secondly, the reason of his comming to Cana now, might well be this; that comming out of Iudea into Galile, through Samaria, and of purpose leauing Nazaret, Cana was the next towne in his way, as will appeare to any that shall looke in the Mapp of Iudea. Thirdly, the reason why the miracle is here mentioned, might well be this, to distinguish it from another towne of that name, which was also in Galile, in the tribe of Asher, vpon the coasts of Tyre and Sidon, of which we read, Iosh. 19. 28. and where the faithfull Cananite, of whom we read, Matth. 15. 22. did dwell. But why then (will you say) is his comming into Galile mentioned here by the Euangelist? Surely, to declare the occasion that was offered vnto Christ of doing this miracle. So soone as euer he was come into Galile, while he was at Cana, the first towne that he abode in, the Ruler dwelling at Capernaum (which was about fifteene of our miles from Cana) hearing of his being there, came vnto him. And this is the first thing that is obserued in the occasion of the miracle, which we will thus passe ouer.

The second is, that a certaine Ruler had his sonne sicke at Capernaum. He is called in the originall, not [...] (as the vulgar Latine that translateth it regulus, a petty King, seemeth to haue read it) but [...], one belonging to the King. To what King, will you say? Surely, not to Caesar, of whom the high Priests said, Iohn 19. 15. We haue no King but Caesar: for the officers that Caesar appointed to gouerne vnder him, were vsually Gentiles; but this was a Iew, as appeareth by Christs speech to him, Uerse 48. He was then an officer to Herod.

Obiect. Why but that Herod that liued now, Herod Antipas (sonne to Herod the first, that liued when Christ was borne) was no King; for after the death of Herod the Great, the Emperour, to preuent rebellion, diuided the Kingdome of Herod into foure parts, betweene the three sonnes that Herod had left: and gaue two parts to Archelaus his eldest sonne, and the other two to Philip and Herod, two of his younger sonnes. Herods part was Galile; and he is therefore called Tetrarch of Galile, Luke 3. 1. that is, one that had the gouernment of a fourth part of the Kingdome; namely, of Galile.

Answ. The answer is, that though he were but Tetrarch, yet both the people generally that were vnder his gouernment, did call him King, and in Galile he did rule as a King, and his authority was euery whit as great, as his fathers had been. And therefore also the Euangelist Matthew, that Chap. 14. 1. calleth him Herod the Tetrarch, Uers. 9. calleth him King.

[Page] Well then, this Ruler, this [...], was an officer of King Herod, yea, as the Syriacke (which is the most ancient translation of the new Testament) hath it, he was the Kings Deputy, one that ruled the Country vnder the King, or in the Kings absence. A great man he was, as may further also appeare, by the great family he kept, Verse 53. and by this, that sundry of his seruants came forth to meet him, to bring him tidings of his sonnes recouery, Verse 51. yet this great man hath his sonne sick, yea sick vnto death, which (to such a man as he was) is a greater crosse, than the losse of many children to a meaner man. And it well appeareth indeed in the Text, that he was greatly afflicted with it. The Doctrine then we learne here is this, That no mans Doct. 1. wealth or greatnesse in the world can free him from affliction. This Rulers wealth, nor his authority and honour in the Country, nor his fauour with the King, could keep off Gods hand, either from his child, or from his owne heart, but his child is sick of a painfull and mortall disease, and himselfe is maruellously troubled and afflicted with it. Though men that are rich, and of great estate in the world, haue more means to keep themselues from many afflictions than others haue, and from the sense of those afflictions which are vpon them; yet can they not be exempted from Gods iudgements. No doubt, this Rulers child wanted no attendance, no good diet, no aduice and help of the Physitian; and yet will not all serue the turne, but he is sick vnto death. And the Ruler himselfe wanted no means to put griefe from his heart; company, pleasures, recreations, &c. yet is he as deeply wounded with this affliction, as another man. This is that that Salomon saith, Riches auaile not in the day of wrath, Pro. [...]1. 4. They cannot fence a man from Gods strokes: Yea, it is certaine, that oftentimes Gods plagues euen in this world, light more heauily and fearefully vpon them, than vpon other men, Psal. 76. 12. He shall cut off the spirit of Princes, he is terrible to the King: of the earth. And 82. 7. Ye shall die like men, and fall like one of the Princes.

The Reasons of this are principally two: First, they are sinners as well as Reas. others, and sin will bring misery. Iob 5. 7. Man is borne (saith Eliphaz) to misery and trouble, as the sparkes flie vpward: that is, euer since the fall, it is as naturall for man to haue misery, as for the the sparkes to flie vpward: yea, vsually (vnlesse Gods grace preuent them) they sinne with an higher hand, and with more pride than other men. That made the Prophet, Prou. 30. 9. pray for a meane estate, least (saith he) I be full, and deny thee, and say, Who is the Lord? And God delighteth to shew his power in abasing proud sinners. 1 Peter 5. 5. He resisteth the proud. Iob 40. 6, 7. Cast abroad the indignation of thy wrath, and behold euery one that is proud, and abase him; looke on euery one that is arrogant, and bring him low; as if he should say; I do so. It is no maruell therefore though they be plagued aboue other men.

Secondly, they are vsually exempted from the censures of men. The Lawes of men are like the Spiders webb, these great Flyes will easily burst thorough them; and as for the reproofs of Gods Word, they will not endure them. Ier. 5. 5. These haue altogether broken the yoke, and burst the bonds. And therefore it is necessary, God should take them in hand. For so the Lord hath said, when men, whom he hath giuen authority vnto, to reproue and censure wicked men, either dare not, or will not do it. When they hide their eyes and winke at him, then will I (saith the Lord) set my face against that man, and against his family, and will cut him off, Leuit. 20. 4. 5.

The Vse of this Doctrine is, first to warne vs, that we suffer not any outward Vse. priuiledge we haue aboue others to puffe vp our hearts, and make vs proud, 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded, and that they trust not in vncertaine riches. Remember how God hateth pride. If he see thee proud, he can abase, yea he will abase thee [Page] one way, or other. Thinke often of this, that hee beholdeth euery one that is proud, and abaseth him, Iob 4. 11. Remember an example of it, euen in Hezekiah who was the deare childe of God; his heart was lifted vp, therefore there was wrath vpon him, and vpon Iuda and Ierusalem, 2. Chron. 32. 25. First, take heede of being proud against any man, euen the poorest and basest of thy Neighbours to despise him, because thou art richer than he, better than he. Pro. 17. 5. He that mocketh or despiseth a poore man, reproacheth him that made him. Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren. But 2. Specially take heede thy wealth, &c. make thee not proud against God, to despise Religion, as it did Uzzia, 2. Chron. 26. 16. When hee was strong, his heart was lifted vp to his destruction. Know thou, that humility is that which seasoneth all religious duties, and maketh them sauoury to God. Micah 6. 8. He hath shewed thee, O man, what is good, and what the Lord requireth of thee: surely to doe iustly, and to loue mercy, and to walke humbly with thy God. As if he should haue said; God and thou can neuer walke together, neuer agree together, till thou haue an humble heart. Know, there is as great cause thou shouldest feare God, and humble thy selfe before him, reuerence Religion, tremble at his Word, as the meanest man that liueth vpon the earth; and thou canst neuer shew too much humility toward God. Dauid may serue as a notable example for this: when he had shewed such zeale and ioy in bringing home, and dancing before the Arke, Michol his Wife, a prophane Woman, when she saw him, despised him in her heart. 2. Sam. 6. 16. (as euery one that shall shew any zeale, deuotion, or reuerence to Religion now adaies, shall be sure to meet with many a Michol:) but what said Dauid to her, 2. Sam. 6. 22. I will yet be more vile than thus, and will be low in mine owne sight. And of the very same maide-seruants which thou hast spoken of, shall I be had in honour.

The second Vse, is, to exhort all to prepare for affliction, and to prouide 2. for comfort against the euill day, seeing no man may hope to be exempted from it. Ephes. 6. 13. Prouide, that yee may bee able to resist in the euill day.

To this end I will commend vnto you three Rules: First, to meditate, 1. and thinke oft of, and looke for the euill day; resolue with thy selfe thou must not liue alwaies in peace, and health, and prosperity, but there will be a change, there will come a time, when thou shalt part with all thy dearest comforts, there will come a time of trouble, sicknesse, aduersity, if a man liue many yeares and reioyce in them all: yet let him remember the daies of darkenesse for they shall be many, Eccles. 11. 8. It was Dauids folly, which we must all take heede of, and he complaineth of, Psal. 30. 6. In my prosperity I said, I shall neuer be moued. But it was his wisedome, which we must all striue after, which he mentioneth, Psal. 39. 4, 5. Lord, let me know mine end, and the measure of my daies what it is, Let me know how long I haue to liue: Behold, thou hast made my daies as an hands breadth, and mine age is nothing in respect of thee; surely euery man in his best estate is altogether vanity. And to this end it is profitable to obserue, and thinke vpon the afflictions of others. Eccles. 7. 4. It is better to goe into the house of mourning, than into the house of feasting, because this is the end of all men, and the liuing shall lay it to heart.

Obiect. And if any shall obiect, that this were the way to bring vnnecessary heauinesse vpon our owne hearts; when affliction commeth we shall haue griefe enough, it were folly to hasten it, by thinking and musing of death or sicknesse, or losse of our dearest friends aforehand. Matth. 6. 34. Care not for the morrow, for the day hath enough with his own griefe.

Answ. I answer, that it is folly indeed to care for to morrow, with distrustfull taking thought for the things of this life: but to thinke afore-hand [Page] of the euill day, and to prouide for it, is not folly, but wisedome. The heauinesse that these thoughts bring vpon the heart, is a wholesome and profitable heauinesse. Eccles. 5. 7. By the sadnesse of the countenance the heart is made better. And, what hope is there, that they that put farre from them the euill day, Amos 6. 3. and cannot endure to heare, or thinke of it, should be able with patience and comfort to beare it, when it shall come vpon them?

The second Rule is, to make our peace with God, and our accounts straight betweene him and vs before the euill day come: for then we shall be vnfit 2. to doe it. Eccles. 12. 1. Remember now thy Creator in the daies of thy youth, before the euill daies come, and th [...] yeares approach, wherein then shalt say, I haue no pleasure in them. If a man (saith our Sauiour, Luke 14. 32.) haue an enem [...]e comming against him with greater power than he is able to resist, while he is yet a great way off, he will send an ambassage, and desire conditions of peace Sith we must looke for a time, wherein the winds will blow, and flouds beate vpon our house, it shall be our wisedome before hand to ground it vpon the Rocke. Let vs therefore now treasure vp to our selues good grounds of comfort against the euill day: for then we shall not be able for to doe it; that will be a time of spending the stocke we haue gotten, not of increasing it. Pro. 0. 14. Wise men lay vp knowledge. Giue thy selfe much to prayer now; for in extremity of affliction, thou wilt not be so well able to doe it: of that time it is that the Apostle speaketh, we know not what we should pray for as wee ought, Rom. 8. 26.

The third Rule is, to take heed of esteeming too highly, or ouerlouing any of the comforts of this life. That that Dauid saith of riches, may be said of 3. all other outward comforts. Psal. 62. 10 Trust not in oppression, become not vaine through robbery; if riches increase, set not thine heart vpon them. This is an extreame vanity; for first, thou must part with them. secondly, the nearer thou hast set them to thine heart, the lesse comfort, and the more bitternesse shalt thou finde in parting with them. It is the Apostles counsaile, 1. Cor. 7. 29. Let them that haue wiues, be as though they had none, and they that reioyce, as though they reioyced not, and they that buy, as though they possessed not, and they that vse the world, as though they vsed it not: and he giueth two reasons: first, the fashion of this world goeth away: secondly, the time that remaineth, is short. Let vs rather set our whole heart vpon those comforts that are durable. The Word of God, and the comforts that it yeeldeth, are durable comforts, 1. Pet. 1. 24, 25. Luke 0. 42. Mary hath chosen the good part, that shall not be taken away from her. Oh, count it miserable folly for thee, to haue no other felicity but in this life, in eating, and drinking, in playing, in sporting, &c.

Lecture the eightie foure. March 12. 1610. IOHN IIII. XLVI, XLVII.

WE haue heard the last day, that these verses containe in them the occasion, that was ministred vnto Christ, to worke this first miracle; and that therein, three things are to be obserued: First, that the great man had a great crosse: Secondly, what his crosse was: Thirdly, the benefit and profit hee receiued by his crosse. The first of these three points we finished the last day; it followeth now, that we proceede to the two last. And let vs now obserue what this crosse was, His sonne was sicke, yea euen ready to dye: whether he had any more than this or no, it is not expressed. [Page] But of this it is said, that he was a young one; for verse 46. he calleth him [...]. Goe downe before my little boy die. And see how this father was affected with this crosse: First, though he was a great man, he commeth himselfe to fetch Christ: Secondly, and that so soone as he was come into Galile: Thirdly, he humbly besought him, that he would goe downe to him: Fourthly, see how it troubled him; when Christ seemed to make some delay, verse 49. he maketh no direct answer to Christ, nor seemeth to regard what he saith; all his minde was of his sonne: Sir, goe downe before my little boy dye: Fiftly, see how thankefull hee was to God for restoring his childe, verse 53. In all these points, obserue the abundance of tender affection in this great man towards his childe; and from hence learne this Doctrine:

That great is the affection and loue that parents doe beare toward their children. Losse of children went nearer the hearts of the Egyptians, than any Doct. 2. other plagues did, Exod. 11. 6.

This is so naturall, and (as I may say) so inseparable a property of all parents, that when Salomon would finde out the true Mother, 1. Reg. 3. 25. he sought to finde her by this note; and so indeed he did: for the true Mother (though she were an Harlot) yet chose rather to part with her childe to her aduersary, than to see him diuided, verse 26. Her compassion (saith the Text) was kindled toward her sonne, and shee said, O my Lord, giue her the liuing childe, and slay him not: but the other said, Let it be neither mine nor thine, but diuide it. See this also in Hagar, Gen. 21. 16. she could not endure to see her childe dye.

But though this be naturall, yet it is no part of the corruption of our nature, but a remainder of that image of God, according to which we were first created.

The holiest of Gods seruants, haue beene most full of this naturall affection. Three onely examples I will giue you for this, though I might giue you many more. The first is of Abraham, who though he saw nothing in Ismael, that might deserue it, though he were the sonne of the bond-woman; yet see his affection toward him, when God had promised him a sonne by Sarah, and a most blessed posterity, he bursteth out into this speech, Oh that Ismael might liue in thy sight: as if he should say, I loue Ismael so well, that I care for no more, Gen. 17. 18. yea afterward, when for mocking and persecuting Isaac, Sarah would needs haue him cast out the bond-woman and her son, it is said, Gen 21. 11. This thing was very grieuous in Abrahams sight (not because of Hagar, but) because of his sonne. Before, when Sarah was offended with Hagar, he yeelded to her, Gen. 16. 6. Behold, thy Maide is in thine hand, doe with her as pleaseth thee. But now she will haue him to cast out his sonne, This thing was very grieuous in Abrahams sight, because of his sonne. The second example is in Dauid, who though he had so much cause to haue hated Absolon, a murderer of his owne brother, a rebell against his owne father, a filthy and shamelesse defiler of his owne fathers bed, and that in the sight of all Israell: yet see the affection that he bare vnto him; the father loued, when the childe hated. 2. Sam. 18. 5. He gaue Ioah, and Abishai, and Ittai, and all the Captaines straight charge, thus; Intreat the young man Absolon gently for my sake: yea, he gaue it so, as all the people might heare him; and when some came to him with newes, touching the successe of the battaile, the first question he asked him was this, 2. Sam. 18. 22. Is the young man Absolon safe? And when he heard he was slaine, he could not containe, but (though he sought a secret place to cry his fill in, yet) he could not hold till he came thither, but as he went, burst out into this out-cry, [Page] O my sonne Absolon, my sonne, my sonne Absolon, would God I had dyed for thee, O Absolon, my sonne, my sonne, 2. Sam. 18. 33. Though Absolon could forget Dauid was his father, yet Dauid could not forget that Absolon was his sonne. The third example is of the Widow of Sarepta, 1. Reg. 17. who, though first, she was a very poore woman, verse 10. Eliah found her gathering stickes: secondly, though the time also was very hard, euen a great dearth, verse 7. thirdly, though she could not maintaine her selfe nor her sonne, without the Prophets miraculous helpe, verse 22. yet see how this poore woman loued her childe, what an affliction it was to her to part with him: first, she kept him in her bosome a good while after he was dead, verse 19. secondly, she grew so impatient, and into such a passion, that she fell out with the Prophet, and imputed the death of her child to him, Verse 18. What haue I to doe with thee, O man of God, art thou come vnto mee to call my sinne to remembrance, and to slay my sonne? So that you see, though there be nothing in children to deserue this, though there be neuer so much in children to deserue the contrary, though the parents be so poore, as they haue much adoe to maintaine their children, yet will parents, godly parents, beare a tender and deare affection vnto them.

The time will not permit to giue you a reason of this; and indeed, if it would, yet were it folly in me, to goe about to giue a reason of this: for who can giue a reason of those Sympathies, and Antipathies that are in nature?

Let vs therefore come to the Vse of this Doctrine: Vse. 1.

First, you that are children, and haue parents liuing, learne from hence the duty you owe to your parents: You can neuer match them in loue, you can neuer recompense their kindnesse; but yet striue to doe it. 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house, and to recompense their parents. Take heede of giuing them iust cause of griefe, Pro. 17. 25. A foolish son is a griefe to his father, and an heauinesse vnto her that bare him. This is noted for one of Esau's chiefe sinnes; by matching wickedly, he did that, that was a griefe of minde to Isaac and Rebecca, Gen. 26. 35. But specially, take heede thou despise them not, contemne them not: the Prophet speaking, Pro. 30. 11. of foure sorts of the vilest men, placeth these in the first ranke. Pro. 20. 20. He that curseth (speaketh euill of) his father or his mother, his light shall be put out in obscure darkenesse. Though the Magistrate punish them not so, God will. Men should remember the example of Cham, and take heede how they delight to see, or speake of the infirmities and faults of their parents, Gen. 9. 22. 25.

Secondly, you that are parents, and haue children, learne your duties 2. here: First, to shew naturall affection to them, else art thou a beast, rather than a man or woman. It is made a note of a man, whom God hath giuen vp to a reprobate mind, to be without naturall affection, Rom. 1. 30. And Iob noteth it for a property of a most wicked man, that so he may enioy wealth and pleasure while he liueth, he careth not what becommeth of his house and children after him. Iob 21. 21. What pleasure hath hee in his house after him, when the number of his owne moneths is cut off? And the Apostle saith, 1. Tim. 5. 8. He hath denyed the faith, and is worse than an Infidell, that prouides not for his owne house. Let all Vnthrifts and Belly-gods thinke of these things.

Secondly, sith it is so easie to exceede in naturall affection, seeke to moderate it by knowledge and religion. It is no singular thing to loue thy children; the Harlot did so, 1. Reg. 3. 26. but take heed of ouer-louing them, of louing them more than God; as they doe, first, that loue their children so, as that they loue also their faults, reioyce to heare them [Page] curse, or doe vnhappily: secondly, that will not haue them crossed in any thing, or corrected: thirdly, that for loue to their children, will shrinke from Gods truth, or otherwise offend God; as Eli did, 1. Sam. 12. 29. Be sure God will plague thee by thy children, if thou dote vpon them, and loue them too much. Prou. 29. 15. A childe set at liberty, maketh his mother ashamed, and his father too. Know the chiefe thing thou shouldest shew thy loue to thy childe in, is in louing his soule, Ephes. 6. 4. If thou loue thy children, feare God, that's the onely sure way to doe them good, the generation of the vpright shall be blessed, Psal. 112. 2. take heede of those sinnes that will bring Gods curse vpon them: oppression will doe it, this is the heritage of the oppressours which they shall receiue from the Almighty; if his children be multiplied it is for the sword; and his of-spring shall not bee satisfied with bread, Iob 27. 13, 14. whoredome will doe it, it is a fire that consumeth vnto destruction and would roote out all mine increase, Iob 31. 12. contempt and hatred of Religion will doe it, as is plaine by the reason God giueth of the second commandement which concerneth his outward worship, I will visit the iniquity of the fathers vpon the children to the third and fourth generation of them that hate me, Exod. 20. 5. generally, all wickednesse will do it, Cursed shall be the fruit of thy body, Deut. 18. 18.

Thirdly, let vs all learne by this, what a happy thing it is to haue God for our Father: If we that are euill, Matth. 7. 11. when our childe asketh vs 3. bread, will not giue him a stone; if we when he asketh fish, will not giue him a serpent: if we, Mal. 3. 17. doe so spare them: if we, Esay 49. 15. cannot forget them: if we be so apt to receiue our childe, how hainously soeuer he hath offended vs, vpon his submission, how much more will the Lord receiue vs? Luke 15. 20. If we shew our affection most, when our children are in extremity, how much more will the Lord? his soule was grieued for the misery of Israel, Iudg. 10 16. If we take no pleasure in beating our children, how much lesse the Lord, he doth not afflict willingly, nor grieue the children of men, Lam. 3. 33.

Lecture the eightie fiue. March 19. 1610. IOHN IIII. XLVII.

NOw it remaineth that wee procede vnto the third and last point, which wee obserued in these words; namely, the benefit that this great man receiued by his affliction. Concerning which, these three points are to be obserued: First, it humbled him greatly, and abated his pride; for (as great a man as he was, yet) he himselfe seeketh helpe for his sonne: and 2. he meekely and patiently bare a very sharpe checke that Christ gaue vnto him, verse 48 without euer replying or expostulating the matter with him. Secondly, it did driue him to seeke to Christ; yea, to seeke earnestly and importunately for helpe. Doubtlesse, first, he had heard much of Christ before this time, and did also esteeme him a great Prophet; but whether it were for feare of Herod, or some other carnall respect, he came not vnto him, till this affliction did driue him vnto him: secondly, he had also vsed the benefit of physicke, and all other ordinary meanes before; and till that he seeth no meanes would preuaile, but his sonne grew into extremity, and was euen ready to dye, he comes not to Christ.

Thirdly, this affliction became vnto him a meane and occasion of his [Page] vnfained conuersion; for first, it softened his heart, and prepared it to beleeue the word of Christ: secondly, it brought both himselfe, and his whole family to the Faith.

The Doctrine then we haue here to learne, is this: That affliction is greatly Doct. 3. profitable and necessary vnto all the Elect of God.

Marke, that I say, vnto the Elect of God; for affliction in it selfe is a curse of God, and fruit of his wrath due to sinne: whether we be afflicted in our bodies, or in our mindes, or in our children, or in our goods, or in our good name; there is no affliction of what kinde soeuer, but it is in it owne nature a curse of God, the Lord makes this preface to all the particular euils and afflictions that he threatneth, If thou wilt not hearken to the voice of the Lord thy God, then all these curses shall come vpon thee and ouertake thee, Deut. 28. 15. And daily experience teacheth vs, afflictions are not profitable to all men. Pharaoh had afflictions enow, but still his heart was harder and harder. Of all the afflictions of the Reprobate, we may say, as our Sauiour speaketh in another case, Matth. 24. 8. All these are but the beginnings of sorrowes. The losses and afflictions, the paines and sorrowes they feele in this life, are but as earnests of those vnspeakeable and euerlasting torments, that are prepared for them in the life to come. This that I speake of therefore, that men should receiue so great good by affliction, is a priuiledge peculiar to the Elect of God. Romanes 8. 28. All things (and hee speaketh specially of afflictions) worke together for the best to them that loue God, euen to them that are called according to his purpose. To them all things are sanctified, all things are made good; euen those things that in themselues are most euill. 1. Cor. 3. 21, 22. All things are yours, whether it be this world, or life, or death, or things present, or things to come, all are yours, and yee are Christs. The Crosse of Christ (like vnto the Tree that God shewed Moses, Exod. 15. 25.) hath made affliction (which was before as the waters of Mara, bitter and unwholesome) to be sweet and wholesome to all his people.

To all such (I say) affliction is both profitable and necessary. For the profit of them, you know what Dauid said. Hee had afflictions of all kindes and of them all he saith, Psal. 119. 71. It is good for me, that I haue beene afflicted. And the Church, Lam. 3. 27. speaketh more generally, It is good for a man that he heare the yoke in his youth. But I say not onely they are profitable, but they are necessary also; as necessary as meat and drinke. Vnlesse God would see vs perish, he must needs afflict vs: yea, the best man that euer was, hath had great need of it to his dying day. Psalme 73. 14. Daily haue I beene punished, and chastened euery morning. Acts 14. 22. We must through many afflictions enter into the Kingdome of God, or we can neuer come there. That is the reason of that strange and passionate speech the Lord vseth of his people, Ier. 9. 7. Behold, I will melt them and try them: for what should I els do for the Daughter of my People? As if he should say, I can deuise no way to do them good, but by casting them into the fornace of affliction.

Reasons of this Doctrine I might giue many: but I will content my Reason. selfe with those few that the Text affordeth me in the example of this Ruler.

First, his affliction (as I shewed you) did humble him. This is the first Reason why it is so profitable and necessary, because it humbleth the heart of man, and abateth his pride. There is no one sinne (we know) that maketh a man more odious to God, or that is a greater barre to our saluation than pride is. Prou. 16. 5. All that are proud in heart, are abomination to the Lord. Iames 4. 6. The Scripture offereth more grace: and therefore saith, [Page] God resisteth the proud, and giueth grace to the humble. Neither is there any man, high or low, rich or poore, godly or vngodly, but he hath in him that old leauen that Paul speaketh of, 1. Cor. 5. 7. which puffeth vp his heart, and causeth him to swell, and to thinke too well of himselfe. All the oppression and cruelty that the Mighty practise vpon their inferiours, proceedeth from this roote. Psal. 119. 122. Let not the proud oppresse mee: and so doth the malice and vnreconcileable heart that is in men, Pro. 13. 10. Onely by pride doth man make contention. From hence it commeth, that men shew such contempt to the Word, that euery meane man scorneth to be admonished, and reproued by it. Ior. 13. 15. Heate and giue eare, be not proud: for the Lord hath spoken it. Yea, the best of Gods children are extreamely prone to this sinne, to thinke too well of themselues, if they enioy prosperity but a while. When other sins decay in vs, this groweth and increaseth: and a man will be proud of grace, nay, proud euen of this, because he is more humble than other men. It is said of good Hezekiah, 2. Chron. 32. 25. that when (vpon his repentance and humbling himselfe) God had restored him, and added fifteene yeares to his life, that his heart was lifted vp. Many thinke they haue no great neede of affliction for this; they are not proud, because they are not curious in apparrell, nor of their bodies. But alas, that is but one fruit of pride; a man may be a proud man, though he be a very slouen this way. Now affliction will humble a man, and abate this pride of heart; and nothing but affliction will doe it. Elihu noted this to be one end that God aymeth at in correcting man, Iob 33. 17. That he might hide the pride of man. For the pride we haue in our beauty, and strength of our body, a little sicknesse will abate it, and cause vs to acknowledge it to be indeede as the Apostle calleth it, Phil. 3. 21. Avile body, vnworthy of the cost, and care, and time, that we haue bestowed vpon it. And what end would there bee of this vanitie, if God should not now and then visit his Children with some correction or other? But let vs consider more distinctly the benefit and fruit of affliction this way.

1. It abateth the pride that is in man toward man. It daunteth the spirit of the proudest and cruellest oppressour; as we shall see in Iob 31. 13, 14. If I did contemne the iudgement of my Man-seruant, or of my Maid, when they did contend with me, what then shall I doe when God standeth vp? and when hee shall visit me, what shall I answer? Dauid in his prosperity, cared not what wrong hee did to his faithfull seruant, and deare friend Uriah: but in his aduersitie, hee durst not doe the least harme to his mortall enemie, he durst not put forth his hand against Saul, 1. Sam. 24. 10. Ye haue seldome seene any that had any minde to wrong others, when Gods hand hath beene heauie vpon them. On their death bed you shall heare the cruellest Oppressors relent, and talke of a desire and purpose they haue, to make satisfaction to them, that they haue wronged this way. But if men should now liue to that age, that they did before the floud, oh how would the earth be filled with crueltie and violence, as the Lord complaineth it was in those daies? Gen. 6. 13.

2. It abateth the pride that is in man toward the Lord himselfe. If there bee then a Messenger, &c. saith Elihu. Iob 33. 23. as if he should say, Then may Gods faithfull seruant finde audience, euen with the proudest man. And how doth affliction abate thus the pride of man? Surely, it maketh a man to know himselfe, and of how little worth he is, how vnable to helpe himselfe: 1. Whereas in prosperity we are apt to aduance, and thinke highly of our selues, (It was so euen with good Hezekiah himselfe as we reade, 2. Chron. 32. 25.) affliction makes a man know himselfe [Page] and of how little worth he is, how vnable to helpe himselfe, Ps. 39 11. When thou with rebukes dost chasten man for iniquity, thou as a Moth, makest his beau ty to consume; surely euery man is vanity. 2. Whereas in prosperity our sins are neuer wont to trouble vs, but we are apt to thinke our state good enough; affliction vseth to awaken the Conscience, and to bring those sins into their remembrance, that were vnknowne, or forgotten before. It summoneth them to appeare before God, and constraines them to thinke of God, and of his anger due to sin. So saith Elihu, Iob 36. 8. When men are tyed in the cords of affliction (that is, haue some such extreame affliction vpon them, as they know not how to get out of it) then will he shew them their worke, and their sin. A notable example we haue of this in Iosephs Brethren: The grieuous sin they had committed many yeares before, and when they committed it, it neuer troubled them. Gen, 37. 24, 25. When they had cast him into a pit, they sate downe to eate bread: But when grieuous affliction came vpon them, and they were taken for spies, and cast into prison, then their conscience was awakened, and their sin came into their remembrance, and the iustice of God also, which they had prouoked thereby, Then they could say one to another, Gen. 42. 21. We haue verily sinned against our Brother, in that wee saw the anguish of his soule when he besought vs, and we would not heare him; therefore is this trouble come vpon vs. See this also in Dauid, Psal. 40 12. when innumerable euils had compassed him about, then his iniquities tooke hold vpon him. And this is the first Reason, why affliction is so profitable and necessary for all Gods children.

Secondly, affliction maketh a man seeke to God: it wrought so we see here in this Ruler. In prosperity while we can helpe our selues, or can finde helpe any where else, we seldome or neuer seeke seriously to God; we seldome pray, or (if we doe sometimes) we doe it full coldly, and drowsily, with great vnwillingnesse and tediousnesse. This corruption is in euery one of vs. Rom. 3. 11. There is none that seeketh after God. This is notably set forth in the Parable of the Prodigall, Luke 15. First, while his purse was full, and he in his iollity, he cared not for his Father, he cared not though he neuer came at him, verse 13. Secondly, when he began to be in necessity, he claue to a Citizen in that Countrey, verse 15. and thought not yet of returning to his Father; Thirdly, when he came into extreamity, then he said, verse 18. I will goe to my Father. This fruit of affliction is so generall, that the Prophet saith, Esay 26. 16. (as if it wrought so in all men) Lord, in trouble haue they visited thee, they poured out a Prayer when thy chastisement was vpon them. So doth Dauid also speake of it, then they cried vnto the Lord in their trouble, Psal. 107. 6. and repeats it often, verse 13. 19. 28. as if it were the ordinary vse of all men to doe so. Two notable examples we haue for this: the one in Psalme 142. 4, 5. I looked on my right hand, and beheld, but there was none that would know me: all refuge failed me, and none cared for my soule. Then cryed I vnto the Lord, and said, Thou art mine hope. As if he should haue said, I cryed not to the Lord, till all other refuge failed me. The other in 2. Chron. 33. 12, 13. 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, [Page] 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 [...]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 [Page] 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 Meanes to attaine to patience. 1. fiue principall points, all grounded vpon this doctrine.

The first of these considerations, is, That affliction is not a signe of Gods hatred, but of his loue rather; not onely his shaking and holding out of his rod, is a signe of his fauour, as that was we reade of, Ester found fauour in his sight, and the King held out vnto her the golden scepter, Est [...] 2. but euen his whipping and scourging of vs with it. Though it be a signe of his anger, and of a little wrath, as the Lord speaketh, Esay 54 8 yet of his hatred it is not. Pro. 3. 12. The Lord correcteth him whom he loueth, euen as a father doth the childe, in whom hee dlighteth. Heb. 12. 6, 7. Whom the Lord loueth, he chasteneth, and scourgeth euery sonne whom he receiueth; if ye endure chastening, God offereth himselfe to you as to sonnes: for what sonne is it whom the father chasteneth not? Therefore Iob wondereth at Gods loue in this. Iob 7. 17, 18. What is man, that thou doest magnifie him, and that thou set [...]est thy heart vpon him, and doest visit him euery morning, and try est him euery moment? And that is the reason, why the Lord (though he passe by a thousand foule faults in the wicked) is wont to whip his owne people, if they doe but tread awry. Amos 32. You onely haue I knowne of all the families of the earth: therefore I will visit you for all you [...] iniquities. And on the other side, it is spoken of as an argument of God [...] wrath and indignation, against desperate sinners, that God will for beare [...]o-correct them. Esay 1. 5. Wherefore should yee bee smitten any more? for y [...] fall away more and more. And Hosea 4. 14. I will [Page] not visit your Daughters, when they are Harlots, nor your Spouses, when they are Whores. Oh, how great is the blindnesse of such, as because (though they haue often committed grosse sins, yet they prosper still, are ready to conclude, God loues them; and that they that haue greatest afflictions, are the worst men, most out of Gods fauour? No, no, affliction is not a signe of Gods hatred, but of his loue rather. And who will not be patient and comfortable in affliction, that beleeueth this?

The second consideration is this: The Lord certainely intends our good in all our corrections; yea, to doe vs that good by them, which we 2. could not receiue by any other meanes. Be thou assured of this, that if thou vnfainedly feare God, the Lord intendeth thy good in euery affliction of thine, though thou cannot yet perceiue it. Psalme 25. 10. All the paths of the Lord are mercy and truth, to all such as keepe his couenants and his testimonies. Heb. 12. 10. He chasteneth vs for our profit, that we might be partakers of his holinesse. 1. Cor. 11. 32. When wee are iudged, wee are chastened of the Lord, that wee might not bee condemned with the world. Affliction is a medicine, which (though it be bitter) yet it is well approued by the experience of all Gods people, that euer were, to be most wholesome and soueraigne. If any of vs should in our sicknesse, haue a physitian come to vs, whom we knew to be so wise and learned, that he perfectly knew our estate, and what would doe vs good, and so louing and good a man also, that he did vnfainedly desire to doe vs all the good he could; if this man should prescribe to vs a potion, and tell vs, he had no other meanes to do vs good but that, if we take it not, we must needs die; if we do take it, it will certainly do vs good; how strange soeuer the working of it seem to be for a while, yet in the end it will certainly do vs good, and recouer vs: there was neuer any of his patients receiued it, but it did them good; would any of vs be so mad, as to reiect such a potion, giuen vs by such a Physitian? would we not willingly drink it off euery drop, though it were neuer so loathsome in colour, how bittersoeuer it were in taste, how much soeuer it were in quantity? Now such a Physitian is the Lord, and such a medicine is Affliction, When we are iudged we are chastened of the Lord, that we may not be condemned with the world, 1 Cor. 11. 32. He chasteneth vs for our profit; that we might be partakers of his holinesse, Heb. 12. 10. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou mayest giue him rest from the dayes of aduersity, vntill the pit be digged for the wicked, Psal. 94. 12, 13.

The third consideration that may make vs patient and comfortable in affliction, is this, That God will surely remoue it, when it hath had that 3. good worke in vs, that he hath appointed it for. The Lord our God is not like those hard hearted Chyrurgions, that care not what paine they put their Patients to; but he is very mercifull and tender-hearted: he vseth not to apply corasiues, nor to launce, or seare, but vpon great necessity. Lam. 3. 33. He doth not punish willingly, nor afflict the children of men. 1 Pet. 1. 6. Now for a season (if need require) you are in heauinesse, through manifold tentations. Is thy affliction sharpe and painfull? certainly, the Lord seeth thou hast need of it, or els he would handle thee more gently. When a man hath a deepe wound, and festered at the bottome, full of corruption, or hath some bullet, or arrow head, or point of a sword, that must be taken out; the Chyrurgion can neuer cure him well, but he must needs put him to great paine, launce him, and cut him, and make the wound bigger, before he can heale it: and euen so deales the Lord with his patients. Iob 5. 17, 18. Behold, blessed is the man whom God correcteth: as if he should say, Happy man is he that euer came vnder the hands of this Chyrurgion. Therfore refuse not thou the chastening of the Almighty: for he makes the wound, and binds it vp, and his hands make whole. [Page] [...] [Page] [...] [Page] The like must we think of the continuance of our afflictions. Is thy affliction long? certainly thy need requires it should be so; it hath not had the good work in thee yet, God sent it for. The Lord is not like those couetous and wretched Chirurgions, that (for their owne aduantage) will protract their cures; but he is most faithfull, and will not keep his patients a day longer vnder his hand, than their necessity doth require. This made Dauid say, Psal. 119. 75. I know, O Lord, that thy iudgements are right, and that thou of very faithfulnesse hast caused me to be troubled.

The fourth consideration is, That we haue had much more experience of 4. his goodnesse towards vs in giuing vs prosperity, than we haue had of his anger in afflicting vs; and there is no proportion betwixt the time of our afflictions and prosperities, that which the Lord speaketh by his Prophet, For a small moment haue I for saken thee, but with great mercies will I gather thee, Esa. 14. 7. that the faithfull haue found most true in their owne experience. And shall we receiue good at the hand of God (and so much good as we haue done) and shall we not receiue euill? shall we not patiently beare a little affliction? Iob 2. 10.

The fift consideration is this, That God will surely support vs in all afflictions, and lay no more vpon vs, than he will giue vs strength to beare. That 5. place of the Apostle is well knowne, 1 Cor. 10. 13. God is faithfull, and will not suffer you to be tempted aboue measure. This is one maine difference betwixt the afflictions of the reprobate, and the elect; in them, God hath no respect to their strength, but makes them euen mad and desperate with his iudgements, They shall drinke, and be moued, and be mad, Ier. 25. 16. They gnawed their tongues for paine, and blasph med the God of heauen because of their paines, Reu. 16. 10, 11. but it is contrary with the godly: I will correct thee in measure, saith the Lord, Ier. 30. 11. The principall thing that troubles Gods children in affliction, is the feare of this, That they shall not be able to abide and en dure it, if it be extreme, if it be long. But against this feare, comfort thy selfe in this consideration. Indeed it may be, the Lord will so presse thee with afflictions, that he will cause thy weaknesse to appeare to thee, more than euer it did. The best haue bewrayed g [...]eat weaknesse in extreme affliction. But be thou sure, the more thy weaknesse appeares, the more will his power appeare in supporting and strengthening thee. A very comfortable place we haue for this in 2 Cor. 12. 8, 9. For this thing I besought the Lord thrice, that it might depart from me. And be said vnto me; My grace is sufficient for thee; for my power is made perfect through weakenesse. Very gladly therefore will I reioyce rather in my infirmities, that the power of Christ may dwell in me. On this Dauid stayed himselfe, Psal 62. 2. Yet he is my strength, and my defence: therefore I shall not much be moued: as if he should say, Somewhat I may be moued, but much I shall not. Psal 37. 24. Though he fall, he shall not be cast off; for the Lord putteth vnder his hand. 2 Cor. 4. 89. We are afflicted on euery side, yet are we not in distresse; in pouerty, but not ouercome of pouerty; we are persecuted, but not forsaken; cast downe, but perish not. Looke which of his seruants God hath been pleased to exercise with his greatest crosses, to them he hath been wont to giue the greatest measure of strength, that they might be able to beare them. As Abraham, Iob, Dauid, Paul: And so may euery one of the faithfull be assured he will like wise deale with them.

The sixt and last thing that may make vs patient and comfortable in affliction, 6. is the consideration of the blessed end, that God hath been euer wont to make of the afflictions of his seruants. When they haue endured any great fight in affliction, he hath euer vsed to bestow some speciall fauour or other vpon them as it were in liew and recompence of their affliction, that they haue endured; as Princes vse to do on them that haue vndergone any g [...]eat [Page] losse or danger in their seruice. When God hath visited his seruants with any sore affliction, he hath neuer been wont to depart without leauing a blessing behind him, as he did when he had wrestled with Iacob, Gen. 32. 28, 29. yea, proportionable to the measure of the affliction, hath the blessing beene wont to be. They that haue had the bitterest crosses, haue receiued the sweetest comforts.

1 He blesseth them with temporall blessings sometimes, and maketh their estate better after it, than it was before. I will visit vpon her the dayes of Baalim (that is, all the time of that extreme affliction which I brought vpon her for that grieuous sinne) wherein she burnt incense vnto them, &c. therefore, behold, I will allure her, and bring her into the wildernesse, and speake comfortably vnto her; And I will giue her, her vineyards from thence, and the valley of Achor for a doore of hope, and she shall sing there, &c. Hos. 2. 13,—15. For your shame you shall haue double; and for confusion they shall reioyce in their pertion; therefore in their land they shall possesse the double, Esa. 61. 7. Iames 5. 11. Ye haue heard of the patience of Iob, and haue knowne what end the Lord made. And what was that? Iob 42. 10. The Lord turned the captiuity of Iob, and gaue him twice so much as he had before. Iocl 2. 25, 26. I will restore to you the eares that the Locust hath eaten, and the Canker-worme, and the Caterpillar, &c. and ye shall eat in plenty, and be satisfied. In respect of this proportion the Lord vseth to keep, Moses prayeth, Psal. 90. 15. Comfort vs according to the dayes that thou hast afflicted vs, and according to the yeares that we haue seene euill.

2 Sometimes God giues an increase of spirituall comforts and grace. Esa. 30. 20, 21. When the Lord hath giuen you the bread of aduersitie, and the water of affliction, thy Teachers shall be no more kept backe, but thine eyes shall see thy Teachers, and thine eare shall heare a word behind thee, saying, This is the way, walke ye in it, when thou turnest to the right hand, and when thou turnest to the left. This Paul speakes in his owne experience, 2 Cor. 1. 5. As the sufferings of Christ abound in vs, so our consolation aboundeth through Christ. Yea, he assureth the faithfull of the same in a very confident manner, Verse 7. And our hope is stedfast concerning you, in as much as we know, that as ye are made partakers of the sufferings, so shall you be also of the consolation. In all thy afflictions therfore think of this blessing, wait for it, and comfort thy selfe in the expectation of it. This is that that kept Dauid from fainting in his affliction. Psal. 71. 20. 21. Thou hast shewed me great troubles and aduersities, but thou wilt reuiue me; and wilt come againe and take me vp from the depth of the earth, thou wilt increase mine honour, and returne and comfort me.

Lecture the eighty seuen. Aprill 9. 1611. IOHN IIII. XLVII.

THe last day I came to the Vse that was to be made of the Doctrine touching the profitablenesse of affliction; and shewed you that it serued, First, to teach vs to beare afflictions patiently and comfortably. Secondly, to examine and iudge of our estate by the profits and benefits we make of Use 2. our afflictions. The former of these we handled the last day, and now are we to proceed to the second. For, if affliction be so profitable (as we haue heard) to all Gods Elect, then may euery one of vs iudge of his owne estate, by the profit we haue receiued by our affliction. To haue affliction, is no certaine signe of Gods fauour: for the Reprobate as well as the Elect are subiect vnto it. But there is a maruellous difference betwixt the afflictions of the Elect [Page] and those of the Reprobate. Hath he smitten him, as he smote those that smote him, saith the Prophet? Esay 27. 7. As if he should say, Hath the Lord smitten Israel, as he smote them that were the enemies of Israel? And this is a principall difference, that the children of God are made the better by their afflictions; but the reprobates and vngodly are not made the better, but the worse rather, by their afflictions. Of the one it is said, Rom. 8. 28. All things worke together for the good of them that loue God: Of the other, Ier. 12. 13. They were sicke, and had no profit. Let euery one of vs therefore labour to find in vs this marke of our Election, this difference betwixt our selues and the Reprobate, that God hath not smitten vs, as he smote them, that our affliction hath been sanctified vnto vs, we haue profited by it, we are able to say with Dauid in the truth of our hearts, Psal. 119. 71. It is good for me that I haue been afflicted. In all our afflictions let vs do as Iacob did, Gen. 32. 26. that is, we must not let the Lord go till he haue blessed vs. Weep and pray for that blessing, which (as I told you the last day) the Lord is wont to giue vnto his children, when he hath wrastled with them, and afflicted them: as the Prophet saith Iacob did, Hos. 12. 4.

And for your helpe and mine owne in this examination of our selues, I will giue you out of Gods Word sixe Notes, whereby we may try whether our affliction hath been sanctified vnto vs. And those are (as it were) sixe degrees whereby the Spirit of God proceedeth, in sanctifying the afflictions of all his children, and teaching them to profit by them.

1 He causeth them (by all their afflictions) to take notice that God is displeased with them, God hath some matter against them. In all extraordinary and strange iudgements that are vpon vs, euery one of vs should say to his owne heart, as God saith his people would say, Deut. 31. 17. Are not all these troubles come vpon me, because God is not with me? because God is offended with me: yea, this should we do also in the most ordinary and small afflictions that do befall vs. When God had taken away from Naomi her two sonnes (though by an ordinary and vsuall death) she saith, Ruth 1. 13. That the hand of the Lord was gone out against her. We can neuer profit by affliction, till we can resolue vpon this, in euery sicknesse, in euery crosse, that God is the Author of it; God visits vs; the hand of God is vpon vs; and that he vseth not to strike any till he be angry with them. When we are iudged (saith the Apostle, 1 Cor. 11. 32. though it be but with such iudgements as he there speakes of, Verse 10. sicknesse and weaknesse) we are chastened of the Lord. And (though the Lord do sometimes afflict his children, rather for their triall, than for any displeasure he hath conceiued against them, as in Iobs case it was, yet) vsually he neuer strikes till he be angry. So the Lord speakes of the afflictions of his deare children, Esay 54. 8. For a moment in mine anger I hid my face from thee. And 57. 17. For his wicked couetousnesse I was angry with him; I hid me, and was angry. We should therefore in the least affliction vpon vs, labour to take notice of this, and do as we are required, Micah 6. 9. Heare the rod, and who hath appointed it. There is neuer a rod of God, but it hath a voice: by it (as by a Herauld) God proclaimes, and testifieth against vs, that he is offended; as it is said, Ezek. 38. 22. I will plead against him with pestilence and with bloud: we should therefore heare the rod.

Let vs then examine our selues by this first Note, and we shall finde, that Application. there be very few of vs, that receiue any profit by our afflictions: for we neuer take notice of Gods displeasure in them. It may be, in some suddaine and extraordinary iudgement we will, but in ordinary diseases, and other crosses, we neuer discerne the hand that smiteth vs; but harden our selues to beare them off with head and shoulders by these and such like conceipts: There is no man but shall haue crosses, none but they shall be sick sometimes; [Page] such and such haue had this Ague, and done well enough, and so I hope shall I. Thus God brings in his people, reporting how they had hardened their hearts against his corrections, Ier. 10. 19. I thought it is my sorrow, and I will beare it. Should any man be so foolish (say they) as to thinke that God is angry with him, because he afflicteth him sometimes? Why, the best haue had their afflictions: and whom God loues, he chastens. And with these conceipts many that haue no one good argument of Gods fatherly loue, harden themselues against the sense of his anger in their afflictions. For this senslesnesse God checketh his people, Hos. 7. 9. Strangers haue deuoured his strength, and he knoweth it not; gray haires are here and there vpon him, and he knoweth it not. As if he should say, Extreme misery and griefe had brought gray haires vpon him, and yet remained he senslesse, and neuer tooke notice from whence this came, Esay 42. 25. He hath powred vpon him the fury of his anger, and yet he knew not; and it burned him, yet he laid it not to heart.

The second Note to try whether our affliction be sanctified to vs, whether we haue profited by it, is this, If it haue caused vs to humble our selues vnder 2. the hand of God that is vpon vs, if it haue made vs sorrow and grieue that we haue offended God. This is a singular fruit of affliction; and he hath begun to profit by his affliction, that finds this in himselfe: for God is maruellously pleased with this, to see men humbled when he hath shewed himselfe angry. See the respect he had to Iosiah for this, 2 Kings 22. 19, 20. Because thy heart did melt, and thou hast humbled thy selfe before the Lord, when thou heardst what I spake against this place; behold therefore thine eyes shall not see all the euill that I will bring vpon this place. Nay, see what respect God had to Ahab for this, or rather for an outward shew of this, 1 Kings 21. 29. Seest thou bow Ahab is humbled before me? because he submitteth himselfe before me, I will not bring euill in his dayes. This is the way to be rid of affliction. 1 Pet. 5. 6. Humble your selues vnder the mighty hand of God, that he may exalt you in due time. And on the other side, God cannot endure the contempt of his iudgements; to see vs merry and iocund, when he is angry, or to set light by his corrections. Esa. 22. 12,—14 When God called to weeping and mourning, to baldnesse and sackcloth; and behold ioy and gladnesse, eating flesh and drinking wine: eating and drinking, for tomorrow we shall die. Surely this iniquity shall not be purged from you till ye die, saith the Lord of hosts. And surely, if euery affliction be a signe that God is displeased with vs, it becomes the child of God to be humbled by euery affliction; though not in respect of the crosse it selfe (which happily is common, and such as many haue had, and done well enough) yet in respect of the Lord and his displeasure, from whence it comes, Heare the rod, and who hath appointed it, Micah 6. 9. For, is it a small matter to haue the Lords frownes and displeasure? Amos 3. 6. Shall a trumpet be blowne in a City, and the people not be affraid? or shall there be euill in a City, and the Lord hath not done it? When Moses was a suitor for his sister Miriam, he receiued this answer from the Lord, Numb. 12. 14. If her father had spit in her face, should she not haue beene ashamed seuen dayes? as if he should say, How much more should she be humbled and ashamed, when I haue shewed my selfe to be offended with her? For this, we haue a notable example in Iob 1. 20. who, though he was so holy and righteous a man, and though he could say, Blessed be the Name of the Lord, for all his afflictions, yet when he considered all this came of God (he thought neither of the Sabeans nor Caldeans, the fire nor the winde; but he considered, The Lord had giuen, and the Lord had taken:) Then Iob arose, and rent his garment, and shaued his head, and fell downe vpon the ground, and worshipped: and the Holy Ghost saith, Verse 22. In all this Iob did not sin. And if Iob did thus humble himselfe, [Page] when Gods hand was vpon him, what man is there whom it will not well become to do so? On the other side, this is noted to be the disposition of the wicked, to whom affliction is not sanctified, that it doth not humble them at all. Ier. 5. 3. Thou hast stricken them, but they haue not sorrowed; thou hast consumed them, but they haue refused to receiue correction. And this is the cause, why God is constrained to bring strange and more grieuous iudgements vpon vs, because we will not feele, nor be moued with ordinary corrections, If ye walke contrary vnto me, and will not hearken vnto me (for all this) I will bring seuen times moe plagues vpon you, according to your sinnes, Leuit. 26. 21.

The third note, wherby we are to try whether our affliction be sanctified vnto vs, is this, If it cause vs to search our wayes, and to enquire into the cause 3. of that displeasure God hath conceaued against vs, we must enquire into the cause; it is to no purpose to be sorry and humbled for our affliction, vnlesse we do this. Euery man must desire to know the cause of his affliction, Euery man must know the plague of his owne heart, find out the cause of the plague in his owne heart, 1 Kings 8. 38. and say with Ier. 2. 17. Hast thou not procured this vnto thy selfe, in that thou hast forsaken the Lord thy God, when he led thee by the way? This was the course God directed Ioshua to, when he was humbled, because the Lord had shewed himselfe to be angry with the Congregation of Israel, Iosh. 7. 10, 11. Wherefore lyest thou vpon thy face? Israel hath sinned. Search and finde out the man, that hath prouoked mee to anger. For this we must rest resolued of, That mans sinne is euer the cause of Gods anger, Esay 57. 17. For his wicked couetousnesse I was angry with him, and haue smitten him. And 64. 5. Behold, thou art angry; for we haue sinned. And therefore it is to no purpose, for a man to grieue and vexe himselfe in his affliction, if he rest there; he shall neuer haue ease, till he can finde out the cause of it in himselfe. Ier. 30. 15. Why cryest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquities. As in a wound, that hath some point of a sword, or bullet, or such like thing in the bottome of it; till that be found, there can be no hope of cure. Lam. 3. 39, 40. Wherefore then is the liuing man sorrowfull, man suffereth for his sinne, let vs search and try our wayes. Let no man say, Tush, that cannot be the cause of my affliction; though I be a sinner, yet I am no worse than other men: I am no such notorious sinner. God seeth, thou thinkest too well of thy selfe, and he hath therefore afflicted thee, to make thee looke more narrowly vnto thy owne wayes. Be thou assured of this, that he cannot wrong thee. And say, Psal. 119. 75. I know that thy iudgements are right, and that thou hast afflicted me iustly. And therefore, if at the first view thou canst not finde out the cause, search better; yea, pray the Lord to helpe thee in this search, as he did, Iob 10. 2. Shew me wherefore thou contendest with me: and 13. 23. Shew me my rebellion and my sinne. For this we haue a notable example in Dauid, 2 Sam. 21. 1. When there was a famine in the land, Dauid asked counsaile of the Lord. The meaning is (as appeares plainly by the Lords answer) he enquired into the cause of that famine. The contrary is obserued, as a note of a desperate sinner, that contemneth Gods chastisements, and receiues no profit by them. Ier. 8. 6. No man said, what haue I done? And Ezek. 16. 43. I haue brought thy way vpon thine owne head, yet hast thou not had consideration of thy abominations.

The fourth note is, If it haue made vs carefull to make our peace with 4. God. For this we haue a notable example, Numb. 16. 46. Moses said to Aaron, take the censer, and put fire therein from off the Altar, and put incense therein, and go quickly vnto the Congregation, and make an attonement for them: for there i [...] wrath gone out from the Lord, the plague is begun. This is that the Lord lookes for at our hands, in all our crosses; and the chiefe end he aimes [Page] at in afflicting his children, is to cause them to seeke him more diligently, and to get better assurance of his fauour. Esa. 27. 5. Will he apprehend (that is, take notice of, and acknowledge) my strength, that he may make peace with me, and be at one with me? And we shall find three wayes, whereby the faithfull haue sought peace with the Lord in this case. First, by acknowledging freely vnto him their sin, and so iustifying him in his iudgements, as Dauid did, Psal. 32. 5. Then I acknowledged my sin vnto thee, neither hid I mine iniquity: for I said, I will confesse against my selfe my wickednesse to the Lord, and thou forgauest the punishment of my sin, Iob 33. 27, 28. Secondly, by praying earnestly vnto God, and seeking assurance of his fauour in the pardon of their sin, Iob 9. 15. Esay 26. 16. Lord, in trouble haue they visited thee: they poured out a prayer when thy chastisement was vpon them. Thirdly, by forsaking their sinne, whereby they had prouoked him, and so remouing the cause of his displeasure. Esay 27. 9. By this therefore shall the iniquitie of Iacob be purged, and this is all the fruit, the taking away of his sinne: This course the Niniuites tooke, Ionah 3. 8. The contrary is obserued as a note of a desperate sinner, when in his affliction he neuer seekes to God. Hos. 7. 14. They haue not cryed to me in their hearts, when they howled vpon their beds. Esay 9. 13. The people turneth not to him that smiteth them, neither doe they seeke the Lord of hosts. And 57. 17. I hid me, and was angry, yet they went away. These men are like vnto vngracious Absolon, 2. Sam. 13. 38. when his father was iustly prouoked, he neuer sought to him, but fled, and went to Geshur, and was three yeares there: his father was readier to seeke to him, than he vnto his father.

The fift note, If it haue brought vs to vow vnto God greater obedience, 5. and care of our waies for the time to come. Psalme 66. 14. Dauid speakes of vowes which his lips had promised, and his mouth had spoken in his affliction. And 61. 8. and 132. 1, 2. Remember Dauid, Lord, with all his afflictions, who sware vnto the Lord, and vowed vnto the mighty God of Iacob, &c. and 119. 7. It is said of our blessed Sauiour himselfe, Heb. 5. 8. Though hee were the Son, yet learned he obedience by the things which he suffered: that is to say, he shewed his obedience more then, than before; how much more should we? Of Hezekiah it is said, 2. Kings 20. 8. that he asked the Prophet, What is the signe that the Lord will heale mee, and that I shall goe vp the third day to the house of the Lord: and the reason of the demand was, because God had promised him, verse 5. that he should doe so. But if we compare that with Ezekiahs prayer, Esay 38. 20. it will appeare, that God had respect in that promise, to the desire that Hezekiah had had, and the vow that he had made in his affliction, that he would loue the house of the Lord the better while he liued: yea this, the very light of nature hath taught men to doe, the mariners that carried Ionah did so; they offered a sacrifice to the Lord and made vowes. Ionah 1. 16.

The sixt note is, If we be carefull to performe the vowes we haue 6. made, when our affliction is gone and past. Most hypocrites haue many good motions and purposes, and seeme to be new men in their afflictions; but when Gods hand is remoued, they returne to their old byas againe: yea, become worse than before. An example we haue of this in Pharaoh oft times, specially, when he saw that the raine and the haile and the thunder were ceased, he sinned yet more, and hardned his heart, he and his seruants, Ex. 9. 34. and in the wicked Israelites, when he slew them then they sought him and they returned and enquired early after God, Psal. 78. 34. But on the other side, the Elect are able to say, they are the better for their afflictions afterwards, as Dauid did, Before I was afflicted I went astray, but now I haue kept thy word, Psal. 119. 67. And of all the chastisements God layeth on his children, it is said, that afterward they bring the quiet fruit of righteousnesse, Heb. 12. 11. [Page] Let euery one therefore consider, what he promised to God in the time of his affliction, and how he hath kept promise with God since; and thinke well of that speech of Salomon, Eccles. 5. 3, 4. When thou vowest a vow vnto God, deferre not to pay it; for he hath no pleasure in fooles: pay therefore that which thou hast vowed. Better is it that thou shouldest not vow, than vow and not pay it.

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THE EIGHTIE EIGHT LECTVRE, ON APRILL XXIII. MDCXI.

IOHN IIII. XLVIII, XLIX, L.

Then said Iesus vnto him, except yee see signes and wonders, yee will not beleeue.

The Noble man saith, Sir, come downe ere my childe dye.

Iesus saith vnto him, goe thy way, thy sonne liueth: and the man beleeued the word that Iesus had spoken vnto him, and hee went his way.

WE haue already heard, that from the beginning of the 46. verse, to the end of the Chapter, the Euangelist sets downe the History of the first miracle, that our Sauiour wrought after his returne out of Iudea into Galile. And that this History stands vpon foure parts: first, the occasion that was offered vnto Christ, to doe this miracle: secondly, the manner how Christ wrought this miracle: thirdly, the fruit and effect of this miracle: fourthly, the conclusion of the story. The occasion is set downe in the 46. and 47. verses, which I finished the last day. It followeth now that we proceed to the manner how this miracle was wrought, which is contained in these words I haue now read vnto you. And in setting downe this, the Euangelist obserueth three things: First, the checke and reproofe, that Christ gaue vnto this great man, and to his whole Nation, verse 48. Then said Iesus vnto him, except yee see signes and wonders, yee will not beleeue. Secondly, the answer this great man made to Christ, when he had beene thus rebuked by him, verse 49. The Ruler said vnto him, Sir, goe downe before my sonne dye. Thirdly, the comfort and satisfaction that Christ gaue vnto the Ruler, after he had thus reproued him, and receiued this answer from him, verse 50. Iesus saith vnto him; goe thy way, thy son liueth.

First, then we must obserue here the course, that our Sauiour tooke with this great man. Then, when he saw him to be in great heauinesse, for [Page] the extremity that his sonne was in; Then, when he saw him come in this humble manner vnto him, to beseech him for helpe, when one would haue thought, he should haue pitied his case, and spoken comfortably vnto him, and commended and fostered those good beginnings that he saw in him, and reioyced, that he had so great a man come to him for helpe: euen then, I say, doth hee take a quite contrary course with him; he seemes to be not at all moued with his misery, nor to regard his suit: but in stead of comforting of him, and helping him, he checkes and rebukes him: Then said Iesus vnto him, except yee see signes and wonders, yee will not beleeue. As if he should say, I can doe you no good, except you had Faith, and you (neither thou nor thy Countrey-men) haue any Faith; no, you will not beleeue, you are obstinate in your infidelity. God hath by his Word, and by the Ministry of Iohn the Baptist, sufficiently manifested me to be the Messias, yet you will not beleeue his Word, vnlesse you may haue miracles to confirme it: yea, I haue already (by many miracles) declared my selfe euidently to be the Sonne of God, (which also you haue heard of) yet that will not serue the turne, but vnlesse you may see with your owne eyes, you will not beleeue. Nay, you haue (many of you) seene my miracles, yet will not that serue neither, but vnlesse ye may see signes and wonders, that is, many miracles, miracles of all sorts; you will not beleeue. Marke, how roughly hee deales with him, and yet for all this, he intended not to reiect him, but he loued him dearely; euen when he did thus vpbraid and disgrace him, he purposed to helpe him, and to grant his request: yea, he purposed to conuert and saue his soule; as appeares by that which followeth in the story. And therefore euen in seeming thus to neglect him, in rebuking him after this manner, he sought his good. From hence then this Doctrine ariseth for our instruction:

That the Lord oft times seeth it to be good for his dearest children, Doct. 1. to put them off for a time, and seeme to neglect them, and their prayers.

Before I confirme the Doctrine, let me intreate you to consider well of the matter, and you will see cause to wonder at it, and so you will be the better stirred vp, to attend vnto the proofe and confirmation of it. First, he hath bound himselfe by promise, to heare his seruants when they call vpon him, and to grant what they aske, according to his will Iohn 15. 7. If yee abide in me, and my Words abide in you, aske what you will, and it shall be done vnto you. Secondly, and specially hath he bound himselfe to heare them in those prayers, that they make vnto him in their afflictions. Psalme 50. 15. Call vpon mee in the day of trouble, and I will deliuer thee, and thou shalt glorifie mee. Thirdly, yea this hath beene the chiefe meanes, whereby Gods people haue sought comfort in all their afflictions, euen to poure out their hearts to God in prayer. Psalme 109. 3, 4. They compassed me about (saith Dauid) with words of hatred, and fought against mee without a cause, for my friendship they were mine enemies, but I gaue my selfe to prayer. And fourthly, the thing that hath encouraged, them, and giuen them heart in prayer, hath beene this hope and assurance, that they should finde audience and respect with God. Psalme 65. 2. Because thou hearest prayer, vnto thee shall all flesh come. And 86. 7. In the day of my trouble, I will call vpon thee: for thou hearest mee. Fifthly, therefore aboue all their afflictions, this hath most afflicted them, this hath gone nearest their heart, when they haue prayed, and could not perceiue that God hath heard them, or hath had any respect vnto their prayers. Psalme 28. 1. O my God, my strength, be not deafe towards mee, lest if thou answer mee not, I be like them that goe downe into the pit. And yet for all this, the Lord [Page] hath seemed oft vnto his dearest children, to faile in this his promise, to neglect them altogether, and to haue had no respect vnto their prayers, they haue made vnto him in their affliction. See the proofe of this in foure degrees.

First, when they haue prayed vnto him, and that also according to his will, he hath long forborne to grant them their requests; he hath made them waite and attend so long, till they haue beene almost weary with waiting, as here he holds off the Ruler. Psalme 69. 3. Dauid complaines thus, I am weary with crying, my throate is dry, mine eyes faile while I waite for my God. And 119. 8. Mine eyes faile for thy promise, saying, When wilt thou comfort mee? And verse 123. Mine eyes haue failed in waiting for thy saluation, and for thy iust promise.

Secondly, hee hath not onely thus forborne long to grant them their requests, but hath euen refused for a time to giue them any answer at all, or to shew any respect that he hath had vnto their prayers. As here, he makes no answer at all to the Rulers suit, nor shewes any compassion on him. This we shall finde the faithfull oft complaining of, that they could finde no comfort in their prayers, they could not perceiue they were euer the better for them. Lament. 3. 8. When I cry and shout, hee shutteth out my prayer. And verse 44. Thou hast couered thy selfe with a cloud, that our prayers should not passe through. Iob 30. 20. When I cry to thee, thou doest not heare mee, neither regardest when I stand vp. And Psalme 22. 2. O my God, I cry by day, but thou hearest not, and by night, but haue not audience.

Thirdly, he hath not onely forborne to grant their requests, and refused to giue them any comfortable answer; but he hath seemed to frowne, and hide himselfe from them, and euen to shake them off in anget; to be more offended with them for praying to him, than he was before. So dealt he here with this Ruler, that came to him in his misery, and besought him for helpe and succour, he checkes and chides him, as you haue heard. So dealt he also with the poore woman of Canaan, Matth. 15. First, when the poore woman cried to him, verse 22. Haue mercy on me, O Lord, the sonne of Dauid, my daughter is miserably vexed with a Diuell: it is said, verse 23. that hee answered her not a word. Secondly, when his Disciples became suiters to him for her, verse 24. He answered and said, that hee was not sent but to the lost sheepe of the house of Israel. Thirdly, when the poore woman came, verse 25. 26. for all this, and worshipped him, saying, Lord, helpe me; He answered and said, it is not good to [...]ake the childrens bread, and cast it vnto whelpes. And thus hath it falne out with Gods deare children, they haue beene so farre from finding comfort in their prayers, and obtaining a gracious answer from God, that their discomforts and terrours haue seemed to increase much thereby; they haue beene further perswaded of Gods anger against them, than they were before. This the Church complaineth of, Psal. 80. 4. O Lord of hosts, how long wilt thou be angry against the prayers of thy people.

Fourthly, neither hath he seemed thus to refuse to grant their requests onely, when they haue begged temporall blessings of him (as the Ruler in this place) but euen in those prayers they haue made vnto him for spirituall blessings. 2. Cor. 12. 8. Paul besought the Lord thrice, that the pricke in his flesh, the messenger of Sathan, that was sent to buffet him, might depart from him: But could not obtaine it.

Let vs now come to consider of the Reasons, why the Lord hath beene wont to deale in this sort with his children. Reason.

To humble them the more deeply for their sinnes, and so to make them 1. [Page] more capable of his grace, he seemes for a time to turne away from them' and to stoppe his eares at their cries. We are apt to thinke, that a little sorrow for sinne is enough, and that we should be vndone, if we should continue in it any time; but the Lord seeth, that it is very profitable and necessary for many of his seruants to be deepely humbled, and that it is not good for them to be comforted too soone. And what measure and continuance of sorrow is sufficient and good for vs, he knoweth best. This the Lord had respect vnto in refusing to grant Pauls request, 2. Cor. 12. 7, 8. he saw he would be in danger to be exalted and not be humbled enough, if he should ease him of that affliction so soone as he desired.

The Lord doth this to trye and exercise the faith and obedience of his 2. seruants, that the same being found to be sincere, it might yeeld them the more comfort. He tries their obedience whether they will continue to seeke vnto him, and call vpon him (because they know he hath commanded them to doe it) though they feele no comfort in it. And he tryes their faith, whether they will beleeue his promise, and waite for the performance of it, though he delay it long. This Christ had respect vnto in those repulses he gaue to the poore woman of Canaan; as appeares plainely Matth. 15. 28. O Woman, great is thy faith, bee it vnto thee as thou desirest.

The Lord doth this to make his seruants more feruent and importunate in prayer vnto him, for his grace and fauour, that so they may 3. feele the more comfort in it, and make more account of it when they haue recouered it. As when a man hath obtained a thing by long suite, and it hath cost him much, he will esteeme of it the more, and thinke himselfe the more beholding to him that granted it. To this the Lord Iesus had respect in with-drawing himselfe so long from his deare Spouse. Cant. 3. 1—4. She sought him, first, in her bed by night, shee sought him but shee found him not; secondly, then she sought him in the Citie by the streets and open places, she sought him, but she found him not; thirdly, then she inquired of the Watch-men that went about the City, Haue yee seene him whom my soule loueth? At length (when with so great paines and diligent seeking shee had found him) she saith, She tooke hold on him, and left him not. This is the fruit of extreame affliction, to increase feruencie in prayer. It was so in our Head, Luke 22. 44. being in an Agony, he prayed more earnestly: And so it is in all his members likewise.

This Doctrine serueth principally for two Vses: 1. For comfort. 2. For exhortation.

First, it serues to comfort such of Gods seruants, as the Lord shall at any time deale in this manner with, as he did here with this Ruler; that Vse. 1. in their affliction pray, but obtaine not: they pray long and often, and receiue no comfort at all. If this be thy case (as it may be the case of any of vs) be not discouraged, faint not vnder this tentation, cease not, nor giue ouer to pray, and seeke vnto God, though he seeme to turne away from thee, and to stop his eare, yea to be angry with thee for it. Consider it is thy duty to waite, rest in the Lord and wait patiently for him, Psal. 37. 7. I waited patiently for the Lord, and he enclined vnto me and heard my crie, Psal. 40. 1. But for thy comfort and encouragement, obserue these fiue points.

1. Thou art not the onely man with whom the Lord hath dealt thus; but there haue beene many of his dearest children (of whom thou canst make no doubt that they were highly in his fauour) whom he hath beene wont to vse in this manner; nay, with whom he hath dealt farre more roughly than he doth with thee; as I haue made it euident vnto thee, in [Page] the proofe of the doctrine. Nay, there is scarce one of a thousand of Gods children, but (at one time or other, in one degree or other) they haue beene exercised with this tentation. This consideration hath great force to comfort Gods children, in this and all other their afflictions. By this argument the Apostle comforteth the faithfull, 1. Pet. 4. 12. Dearely beloued, thinke it not strange concerning the fiery triall which is among you, to proue you, as though some strange thing were come vnto you. and 5. 9. Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your Brethren that are in the world.

2. Bee thou fally assured, that thou neuer calledst vpon him in truth and with an vpright heart, nor askedst ought according to his will, but hee heard thee, and tooke it in good part, and regarded thy prayer, and will certainely grant thy request, whatsoeuer he hath seemed to thee to doe. To this end thinke oft of these promises. Esay 30. 10. Hee will certainely haue mercy vpon thee at the voice of thy cry; when he heareth thee he will answer. Psal. 145. 18, 19. The Lord is neare to all that call vpon him, yea to all that call vpon him in truth. Hee will fulfill the desire of them that feare him, hee also will heare their cry, and will saue them. 1. Iohn 5. 14, 15. This is the confidence that we haue in him, that if we aske any thing according to his will he heareth vs. And if we know that he heare vs, whatsoeuer we aske, we know that we haue the petitions that wee desired. Yea, though thy prayer be vnperfect and weake, yet remember that this promise is made to all. Rom. 10. 12, 13. He that is Lord ouer all, is rich vnto all, that call vpon him. For whosoeuer shall call upon the Name of the Lord shall bee saued. See the proofe of this in a prayer, made in much infirmity, when Dauid said in his hast and passion (through the violence of his tentation) that he was cut off from before the eyes of God (that he was but a cast-away) yet for all that, God heard the voice of his supplications, Psal. 31. 22. Yea, be thou sure of this, that he is much more ready to giue than thou canst be to aske. 1. Pet. 3. 12. His eares are open, as a kinde mother or nurse; which vse to be so wakefull, as they will heare the childe so soone as euer it begins to cry. Dan. 5. 10. Feare not Daniel, for from the first day that thou didst set thy heart to vnderstand, and to humble thy selfe before thy God, thy words were heard. And Esay 65. 24. Yea, before they call I will answer, and while they speake I will heare. This the faithfull haue gloried in, Psal. 4. 3. and 17. 6. and 38. 15. This reason is of great force to encourage and hearten vs to perseuerance in prayer, O thou that hearest prayer, vnto thee shall all flesh come, Psal. 65. 2. In the day of my trouble I will call vpon thee, for thou wilt answer me, Psal. 87. 7.

3. It may well be that God regards thy prayer, and answers thee too, though he doe not presently grant that, that thou desirest of him. If after thy prayer thou finde the comfort and peace of thy conscience encreased, thou art well enough, though thou obtaine not that thou askedst: Yea, this is the most comfortable answer of all, that God vseth to giue to the prayers of his seruants. By this (as by the fire which he was wont to send from heauen to consume the sacrifice, 2. Chron. 7. 1.) he doth testifie, that he is well pleased with the prayers of his seruants. And this kinde of answer the godly seldome faile of. Psal. 35. 13. I humbled my selfe with fasting, and my prayer was turned into mine owne bosome. This answer Dauid receiued, euen whilst he was praying, Psal. 6. 8, 9. Away from me all yee workers of iniquity (marke what case he was in before, from verse 1. to 7.) for the Lord hath heard the voice of my weeping, the Lord hath heard my petitions, the Lord will receiue my prayer. This the Apostle speakes of, as a thing the faithfull may be sure of, whensoeuer they pray aright, in euery thing by prayer and supplication with thankesgiuing, let your request be made knowne vnto [Page] God, and the peace of God which passeth all vnderstanding shall keepe your hearts and mindes through Christ Iesus, Phil. 4. 6, 7.

The fourth comfort against this temptation, is this, If the Lord doe for a time with-hold, not only the thing thou prayedst for, but this answer also; yet be thou assured, he doth it for thy good: he doth it for one of those three ends thou heardest of in the doctrine. And if thou canst finde that the Lords delayes haue had those effects in thee (they haue humbled thee, they haue approued thy faith and obedience, they haue increased thy desire and estimation of his fauour) thou art a happy man. The Lord in granting our requests, respects not so much our words, as the meaning of his spirit in our prayers, Rom 8. 27.

A fift comfort against this tentation, is this, That till the appointed time come, till God see it good to giue thee, either the thing thou askest, or that sweet peace and comfort of conscience that I spake of, he will certainely giue thee strength to abide this triall. This is the thing thou most fearest and complainest of, thou feelest thy selfe ready to faint and giue ouer; but be of good comfort, though he let thee feele thy weakenesse, and how vnable thou art to stand or goe alone, yet (as the Nurse that dandles the Childe) he holds thee, and will not let thee fall. Thus Dauid speakes of himselfe in the time of a most grieuous temptation, Psal. 73. 22, 23. I was as a beast before thee, yet was I alwaies with thee, thou hast holden me by my right hand. Thus though God refused to hearken to Paul, in causing the messenger of Sathan to depart from him (though he prayed thrice for it), yet did he heare and answer his prayer, 2. Cor. 12. 9. He said vnto me, My grace is sufficient for thee: for my power is made perfect through weakenesse. And this may be a certaine argument to a man that God hath heard, and receiued his prayer (though he doe delay to grant his request) when Gods grace makes a man able to continue in prayer, and to hold out, though it be with much paine and discomfort. For this comes not of our selues, but is a singular gift of God. This is plainely proued, Psal. 10. 17. Lord, thou hast heard the desire of the poore, thou wilt prepare their heart, thou wilt cause thine eare to heare. And this testimony euery true beleeuer may be sure to finde in himselfe, euen when to his owne feeling he hath least grace, the spirit of God will helpe and sustaine his infirmity, Rom. 8. 26. Therefore (to conclude this first Vse) I will say to them, whom God exerciseth with this tentation, that which the Apostle doth to them that suffer persecution for righteousnesse sake, and feare they shall not be able to hold out, 1. Pet. 4. 19. Let them commit their soules to God in well doing, as vnto a faithfull Creator.

The second Vse of this doctrine, is, to exhort all Gods people that they would labour so to pray, as they may haue assurance to be heard when they Vse. 2. pray; for these comforts belong not to all, but to such as pray aright.

It hath bin wont to be a matter of greatest discomfort to Gods people (as we haue heard) when they haue prayed and could not finde any audience with God, be not silent vnto me, lest if thou be silent to mee, I become like them that goe downe into the pit, Psal. 28. [...]. Therefore should we both marke well, what we haue prayed for, and obserue what entertainement we finde when we goe to our Father, listen and hearken what answer we receiue from him. Dauid prayes oft for an answer, in thy faithfulnesse consider me, Psal. 143. 1. As he that is a suiter to the King, or any great man, when he hath deliuered his petition, will be diligent to enquire what the King saith to it; so should we doe. Psal. 8 [...]. 8. I will hearken what the Lord God will say, for he will speake peace, &c. Two benefits we should receiue by it: 1. It would worke in vs a great increase of comfort and assurance of Gods fauour, of thankefulnesse and loue to God, if we might perceiue that he had respect to our prayers [Page] whensoeuer we called vpon him, so did it in Dauid, as we shall finde in many places of the Psalmes, Psal. 6. 8, 9. and 28. 6. and 66. 19, 20. and 61. 4, 5. and 116. 1—4. 2. If by obseruing we shall finde that he hath had no respect to our prayers, it would humble and driue vs to search into the cause of it, and so inforce vs to make peace with him.

Foure things there are required in him that would so pray as he may haue assurance to finde audience, and to receiue a good answer from God. 1. The man himselfe must be in Gods fauour, and know himselfe to be reconciled vnto God in Christ, the Lord had respect to Abel and to his offering, first to Abel and then to his offering, Gen. 4. 4. 2. He must bring a heart that hath vnfainedly repented of all knowne sinnes, and resolued to doe the will of God in all things, If I regard iniquity in mine heart, the Lord will not heare mee, Psal. 66. 18. we know that God heareth not sinners, Ioh. 9. 31. If thou wilt not hearken to God, thou canst haue no hope that he will heare thee, as he cryed and they would not heare, so they cryed and I would not heare, saith the Lord of hoasts, Zach. 7. 13. 3. He must take heed the things he prayeth for be such as God hath in his Word warranted him to aske, this is the confidence that we haue in him, that if we aske any thing according to his will, he heareth vs, 1. Iohn 5. 14. 4. He must not pray coldly, nor drowsily, but feruently, I will pray and cry aloud, and he shall heare my voice, not for the loudnesse of his voice, but for the feruency of his spirit that made him cry so loud, Psal. 55. 17. The effectuall seruent prayer of arighteous man, auaileth much, Iames 5. 16.

Lecture the eightie nine. Iune 11. 1611. IOHN IIII. XL VIII—L.

IT followeth now to consider why, and for what fault, our Sauiour thus rebuketh this Ruler. And we shall finde, that his sinne that he rebuked him for, was his infidelity, Except yee see signes and wonders, yee will not beleeue. As if he should say, I can doe thee no good, except thou hadst Faith; but you, neither thou nor thy nation, haue any true faith, you do not beleeue me to be Christ, the Sauiour of the world, as the Samaritans of Sychar did; nay, which is worse, you will not beleeue, you are obstinate in your infidelity. God hath sufficiently by his Word, and by the Ministry of Iohn Baptist manifested me to be the Messiah: but that will not serue your turne, you will not beleeue, except you haue miracles to confirme it: yea, I haue already by many miracles declared my selfe euidently to be the Sonne of God: which also you haue heard of, but that will not serue your turne, neither; vnlesse you may see with your own eyes, yee will not beleeue: Nay, you haue (at least many of you) seene my miracles your selues, yet will not that serue neither; but vnlesse you may see signes and wonders, that is, miracles of all sorts, many miracles, yee will not beleeue. So that we haue in this reproofe that our Sauiour giues to this great man, foure principall points to be obserued: First, that the infidelity of the Iewes is the onely sinne that Christ here reproueth in them, that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him, when he besought him to come downe and heale his sonne; Christ returnes him this answer, You beleeue not, you haue no faith. As if he should say, I can doe you no good, vnlesse you did beleeue in me. Secondly, the argument whereby Christ conuinceth the Iewes of infidelity, and proues them to haue no true faith; which is [Page] this, because, except they might see signes and wonders they could not be lieue. Thirdly, that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it, Except ye see signes and wonders, ye will not belieue. Fourthly, that though this was the sinne (not of this Ruler only, but) of all the Iewes, common to him, with his whole Nation; yet Christ counts that no excuse to his sinne, but checks and rebukes him for it neuerthelesse; nay, he so speakes of it, as it may appeare he hated this sinne the more, because it was vitium gentis, and he dislikes him the more, and iudged him the more vnworthy to receiue helpe from him, because he and his nation were guilty of this sinne. Therefore purposing to check him the more sharply, speaking to him alone, he speaks in words of the second person plurall, Except ye see, &c. Now of these foure points we will speake in order. And first, in that Christ speaks here of infidelity, as the chiefe sinne of the Iewes, as of that, that did most prouoke God against them, that that did stop the streame of Gods mercy, and (as it were) dis-enable Christ from doing the good that he desired: This Doctrine doth arise for our instruction.

That no sinne offends God so much, as infidelity, when men will not belieue his Word; no sinne is such a barre to all Gods mercies, as this. See Doct. 2. the proofe of this Doctrine, both in the examples of wicked men, and of Gods deare children. For the wicked, we haue two famous examples in the Old Testament, and two other in the New: The first is in the Israelites, that perished in the wildernesse. Many grieuous sinnes they were guilty of; but none prouoked God to wrath so much, none were such barres to Gods mercy towards them, as their infidelity. When the Lord had said, he would giue them such abundance of flesh, as they should haue enough to eat, Num. 11. 18,—20. Not one, or two dayes, or fiue, or ten dayes, or twenty dayes, but for a whole moneth together: they said among themselues, Can God prepare a table in the wildernesse? Can he prepare flesh for his people? Psal. 78. 19, 20. They did not (as it may seeme by the acknowledgement they made, Vers. 20.) absolutely deny that, that God had said (as many now adayes will doe) but onely made a question and doubt of it: but marke what followed, Psal. 78, 21. Therefore the Lord heard, and was angry, and the fire was kindled in Iacob, and also wrath came vpon Israel. Why? what was the cause? He had told vs before in the beginning of the 21. Verse. But because he would haue vs in any case marke this well, he repeats it againe in the 22. Uerse, because they belieued not in God, and trusted not in his helpe. And whereas God did sweare vnto their fathers, that he would giue the Land of Canaan to them and their seed after them, Deut. 1. 8. we shall find that there were but two onely (Caleb and Ioshua) of all those that came out of the Land of Egypt, that entred into it. What was the cause? Surely, they had many sinnes; they sinned in Idolatry, they sinned in Whoredome, and many other wayes; but of all other sinnes, that that most prouoked God, that that barred them out of the promised Land, was their Vnbeliefe: as the Apostle plainly affirmes, Heb. 3. 19. So we see they could not enter in, because of Vnbeliefe. The other example we haue of this kinde in the Old Testament, is of a Prince of Israel, a great man vnder Ioram the King, of whom we read, 2 King. 7. when he had heard Elisha (whom he knew to be the Lords Prophet, and to speake from the mouth of the Lord) say (in the time of a great famine) To morrow this time, a measure of fine flowre shall be sold for a sheckle, and two measures of barley for a sheckle, in the gate of Sa [...]aria, 2 King. 7. 1. The Prince did not absolutely contradict that, which the Prophet had said in the Name of the Lord (as many now adayes will do) but onely doubted of it, and made a question of it. Though the Lord (said he) should make windowes in the heauen, could this come to passe? 2 Kings 7. 2. But marke what followed. The Prophet in Gods [Page] Name threatned, he should see it (for the increase of his misery) but he should not eat thereof, Verse 2. and so indeed it came to passe; for he died a strange and base death: for the people trode vpon him in the gate, and be died, Ver. 20.

The examples we haue of this kind in the New Testament, are two: First, the men of Nazaret, of whom we read, that though Christ desired (out of the loue he bare to the place of his education) to do good among them, yet he could do no great works there, Mar. 6. 5. 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 Reas. 1. [Page] 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, Vse. 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. 19. That God let none of his words fall to the ground: So hath he shewed himselfe carefull of the words and writings of all the rest of the Prophets; yea, of the least iot and title of them, that it might not fall to the ground, but be fulfilled, Matth. [...]. 18. When the Holy Ghost will giue a reason, why Christs parents fled with him into Egypt, rather than into any other place, Mat. 2. 15. And why (after his returne) he was brought vp at Nazaret, rather than in any other place, Matth. 2. 23. Why at his death the soldiers cast lots for his garments, Matth. 27. 35. Why when he was crucified, the vngracious soldiers brake not his legs, according to the custome, but one of them with a speare pierced his side, Iohn 19. 36, 37. This is onely giuen for the reason of all, that it might be fulfilled which was spoken by the mouth of the Prophets, that the Scripture might be fulfilled. Now consider with thy selfe, that these [Page] things were but iots and titles in the Writings of the Prophets; and therefore if God were so carefull to see these small things fulfilled, how much more will he be of the weightier matters of the Law, that concerne mercy, and iudgement, and fidelity? Mat. 23. 23.

2 The diligent and conscionable vse of Gods ordinance in the Ministry of his Word and Sacraments. For as Faith comes by hearing, Rom. 10. 17. so the constant vse of it is appointed of God to this end, to bring men into certainty in the matters of their Faith. Ephes. 4. 14. That we henceforth be no more children, wauering and caried about with euery blast of Doctrine.

3 Feruent and hearty prayer, when our Sauiour had taught his Disciples a truth that to flesh and bloud seemes most incredible; namely, that we are bound to forgiue our brother (vpon his repentance) though he wrong vs neuer so oft, They said vnto the Lord, increase our faith, Luke 17. 5. For no man can be vndoubtedly assured of the truth of Gods Word, without the reuelation of the Spirit, Flesh and bloud hath not reuealed this vnto thee, but my father which is in heauen, Matth. 16. 17. Yea it is a mighty work of God. Paul cals it, Ephes. 1. 19. the exceeding greatnesse of his power towards vs that belieue, according to the working of his mighty power.

4 An honest heart and care to please God. Mar. 1. 15. Repent and belieue the Gospell. Ioh. 7. 17. If any man shall do his will, he shall know of that Doctrine, whether it be of God, or whether I speake of my selfe.

The second vse is for reproofe, and to discouer the wretched estate of all vnbelieuers: First, if they had no other sinne, yet this is enough to make Use 2. their state miserable: Secondly, how ciuill soeuer they seem in shew, doubtlesse, they are as painted sepulchers: for their heart must needs be corrupt and naught: Thirdly, neither the power of Christs merits, nor the infinitenesse of Gods mercy can profit them; but the knowledge they haue of the sufficiency of Christs merit, and the infinitenesse of Gods mercy will but increase their misery, as in the case of that Prince in 2 King. 7. 2. Behold, thou shalt see it with thine eyes, but shalt not eat thereof.

And surely, this is the case of most men, euen of such as liue in the Application. Church, and professe the truth. That that is said of the time, when Christ shall come to iudgement, may be said of these times, When the Sonne of man commeth, shall he find faith on the earth? Luke 18. 8. This appeares by three apparent signes: First, the contempt of the word of exhortation, in the Ministry of Gods seruants; which, if they belieued the Word, they would giue credit vnto, Belieue in the Lord your God, so shall you be established, belieue his Prophets, so shall ye prosper, 2 Chro. 20. 20. The people belieued the Lord and his seruant Moses, Exod. 14. 31.

Obiect. You cannot agree among your selues; and how should we giue credit to you?

Answ. In matters, the knowledge whereof is necessary to saluation, we all agree; against thee, and such as thou art, we all agree, Thou art conuinced of vs all, thou art iudged of vs all, 1 Cor. 14. 24. Secondly, the truths they seeme to haue receiued with greatest assurance, yet are they glad to heare ought obiected against them: whereas the contrary is in them that belieue, when occasion of doubting was giuen vnto the two Disciples that went towards Emaus, that that which they had belieued concerning Christ, was not true, it made their hearts sad, Luke 24. 17. Thirdly, their hearts and liues are vtterly vnreformed, which were not possible, if they had true Faith.

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Lecture the ninetieth. Iune 18. 1611. IOHN IIII. XLVIII.

IT followes, that we now proceed to the three other points, that I told you are to be obserued in this Verse. And first, in that our Sauiour, charging them with infidelity, doth not say simply they would not belieue; but saith, that vnlesse they see signes and wonders they would not belieue: therefore they had not Faith: This Doctrine ariseth, That true Faith is grounded vpon the Word of God, and is able to giue credit to the Word, though it see nothing else to confirme it. They that cannot belieue except they see, Doct. 3. haue no true Faith. Before I confirme this Doctrine, I will explaine it in foure points:

1 True it is, that the Lord is wont by his works to giue testimony to his Word, and to confirme it: yea, all the mighty works, that God worketh in his Church, are done to that end, to ratifie his Word, and to gaine credit vnto it. Marke 16. [...]0. God confirmed the Word with signes that followed. And Acts 14. 3. God gaue testimony to the Word of his grace, and caused signes and wonders to be done by their hands. Surely, the Lord would not doe this, vnlesse he saw it needfull; and if he see it needfull, why then doth he blame the Iewes here for desiring this? And to this purpose it is, that though the Lord haue appointed the day of generall resurrection, to be the day of iudgement, Acts 17. 31. Yet is there neuer a curse, that he hath in his Word denounced against the wicked, nor blessing he hath promised to the godly, but in euery age, and in euery place he hath made it good vpon some, that men may sensibly see his Word confirmed vnto them by his works. Psal. 7. 11. God iudgeth the righteous, and him that contemneth God euery day. In which respect it is said, Psal. 107. 42. The righteous shall see it and reioyce, and all iniquity shall stop her mouth.

2 It cannot be denied, but the heart of man may be notably prepared to the Faith, before his conuersion, by many things which he may see: so the miracles which the Iewes saw Christ worke, were notable preparatiues vnto them, and made them much more willing to heare and receiue his Doctrine, than otherwise they would haue been Of this we haue 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.

[Page] 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 no [...]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. 1 [...].

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 [Page] 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, Vse. 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 [Page] 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. 2. 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 [Page] 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 3. 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 Doct. 4. [Page] 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 [Page] 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 th [...]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 Amorit [...]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 i [...]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. Reason.

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 Vse. 1. 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 [Page] 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 admo [...]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 2. 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 [Page] 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 3. 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 Doct. 5. 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.

[Page] 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 Reason. 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 Lord saith, Gen. 18. 20. The cry of Sodome and Gomorrah is great, and their sinne exceeding grieuous. But what made the cry of their sinne so great? Looke Gen. 19. 4. and yee shall finde it was this; The men of Sodom compassed Lots house from the young euen to the old, all the people euen from all quarters, they were all corrupted with that beastly filthynesse, they did all burne with that lust. The third example is that of the captiuity in Babylon; before it fell out (when the causes of it are laid downe by the Prophets) nothing is so much stood vpon, as this, that all sorts and conditions of Gods people had corrupted themselues. See this in Ier. 5. 7. How should I spare thee for this? And verse 9. Shall not I visit for these things, saith the Lord? shall not my soule be auenged on such a Nation as this? Why? What was the cause? verse 7. They assemble themselues by companies in Harlots houses. And verse 8. Euery man neighed after his neighbours wife. Adultery was growne to be the sin, not of a few, but of all sorts. See this also, the children gather the wood, and the fathers kindle the fire, and the women knead the dough to make cakes to the Queene of heauen, &c. Ier. 7. 18. 20. A conspiracie is found among the men of Iuda and the inhabitants of Ierusalem, the house of Israel and the house of Iuda haue broken my Couenant—therefore behold I will bring euill vpon them, &c. Ier. 11. 9—11. The like complaint we shall finde, Ezek. 22. 6. Behold, the Princes of Israel, euery one in thee, was ready to his power to shed bloud. And verse 11. Euery one hath committed abomination with his neighbours wife, and euery one hath wickedly defiled his daughter in law, and in thee hath euery one forced his owne sister, euen his fathers daughter. And after the captiuity was come, you shall see it was imputed to this chiefly. Dan. 9. 11. Yea, all Israel haue transgressed thy. Law, and haue turned backe, and haue not heard thy voice; therefore the curse is poured vpon vs. In all these examples we see, that whiles sinne kept it selfe within any bounds, the Lord did forbeare to bring these common and generall calamities vpon men; but when (like a floud) it ouerflowed the bankes, and ran ouer all, then could God forbeare no longer.

The first Vse of this Doctrine is for Reproofe: most men count this a sufficient Vse 1. excuse, and defence for any thing they hold, or for any thing they do, that they are not alone; they hold as most men doe, and doe as most men do; they make the example of men, the rule of their conscience: First, the good things they doe, they do vpon no other ground, but because it is the custome; they hold this Religion to be the truth, they keepe the Sabbath, they come to Church only vpon this ground. All men do so, euen the wisest men we know; thei Faith stands in the wisedome of men, as the Apostle speaketh, 1. Cor. 2. 5. Secondly, let all the Preachers in the world speake neuer so much against some sinnes (as the resting vpon a dumbe Ministry, the superstitious obseruations [Page] of many Popish customes, giuing and answering of challenges, following the newest fashions, the immodesty of women in their apparrell and attire) yet will they not be perswaded that these are sinnes, onely because they are so generall, and in fashion euery where. In this point our people are like those we reade of, Ier. 44. 17. We will burne incense to the Queene of heauen: And why so? We haue done so, both we and our fathers, our Kings and our Princes, in the Cities of Iudah, and in the streets of Ierusalem. Thirdly, let vs out of Gods Word neuer so clearely proue the necessity of sundry duties (as to haue prayer in our families, &c.) yet can they not be perswaded to it: And why? I pray you, who doth so? a few precise fooles, whom euery body derides. Iohn 7. 48, 49. Doe any of the Rulers and Pharises beleene in him? but this people that know not the Law are cursed. Fourthly, in such things, as they know to be sinnes (as swearing, whoredome, drunkennesse, &c.) they blesse, and secure, and quiet their consciences by this, that they are not alone. Ezek. 16. 54. Thou hast comforted them of Sodome, saith God to the Iewes. And who is not in some degree or other guilty of this corruption? I will therefore giue you some remedies against it out of Gods Word:

1. Consider that we haue iust cause to suspect, that that way which the most men take, is not the right way; that if we doe as the most doe, surely we doe not well. Matth. 7. 13, 14. It is the broad way that leadeth to destruction, and many there be that goe in thereat: but the gate is strait, and the way narrow, that leadeth vnto life, and few there bee that finde it. The most haue euer swarued from the right way; yea, euen the most of them, that haue professed the true Religion, many are called, but few are chosen, Matth. 22. 14. Christs true flock hath euer beene a little flocke, Luke 12. 32. Therefore Christ hath a strange speech, Luke 6. 26. Woe be to you, when all men speake well of you.

2. If we do swerue from the right way, and sinne against God, it will not auaile vs to haue all the men in the world on our minde, or to take our part: they cannot pleade for vs. 1. Sam. 2. 25. If a man sinne against the Lord, who will pleade for him? Those which by their example or otherwise, haue drawne vs to sin, will be farre enough from pitying, or speaking a word for vs, when God shall call vs to iudgement. What comfort can the companions of wicked men yeeld to them, when they are on their death-bed? Surely, as much as the Priests and Elders did to Iudas, when they had drawne him to betray his Master, when he (in the anguish of his soule) cryed to them, Mat. 27. 4. I haue sinned, in betraying the innocent bloud They say, What is that to vs? see thou to it. But (say they were willing to take our part) alas, they can do vs no good, when God shall call vs vnto an account, they cannot shrowd vs from Gods wrath. Earthly Princes are faine oft to spare malefactors, because they are too strong, and haue many to ioyne with them: as Dauid did Ioab, 2. Sam. 3. 39. But the Lord will not doe so. Pro. 11. 21. Though hand ioyne in hand, the wicked shall not goe vnpunished. What is the example of the whole world, to stand against God? It's as easie for him to destroy a whole world of men, as one man, behold the nations are as the drop of a bucket, and are counted as the small dust of the ballance; behold he taketh vp the iles as a very little thing. All nations before him are as nothing; and they are counted to him lesse then nothing and vanity, Esay 40. 15. 17. Yea (as wee haue heard in the Doctrine) hee is so much the more ready to execute vengeance vpon any sinne, the more common it is, the more there be that ioyne in it; as in the example of the old World and Sodome, it hath appeared. At the day of iudgement, thou that art an adulterer, a drunkard, a swearer, &c. shalt see all that haue beene of thy fashion gathered together; then thou shalt haue company [Page] 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,—l [...]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 3. 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, Use 2. 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.

[Page] If any shall obiect, This needes not trouble vs, neither is this such a certaine Obiect. 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 con [...]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 Answ. 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. Tis 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 respect to my Name, that it should not be polluted before the Heathen. 2. God hath still a great people in the Land, that feare him vnfainedly. It is true, that in many places he hath not so many as he hath had, their numbers decrease very sensibly in sundry places; yet hath he still a great people in the Land. And this is another chiefe cause, why the Lord spares the Land: Gods people are a blessing vnto it, thou shalt be a blessing, Gen. 12. 2. As bad as Potiphars house was, Gen. 39. 5. The Lord blessed it for Iosephs sake, and the blessing of the Lord was vpon all that he had in the house, and in the field. Yea, as bad as Sodome was, if there had been but ten righteous men in it, they had saued it, Gen. 18. 32. And certainely of our Land it may be said, that neither the wisedome of our Counsellors, nor the valour of our Souldiers; but as Iob 22. 30. The innocent haue deliuered the Iland, and it hath beene preserued by the purenesse of their hand. 3. There be many of Gods faithfull seruants that pray vnto him feruently day and night, and so stand in the gap, to keepe out Gods iudgements from the Land. It is true, fasting and prayer is not so much in vse as of old it was: yet still is it vsed by many: and this hath great force to keepe away Gods iudgements. Psal. 106. 23. The Lord minded to destroy them, had not Moses his chosen stood in the breach, to turne away his wrath. and Exod. 32. 10. the Lord saith vnto Moses, Let me alone, that my wrath may wax hot against them.

1. Euery man the more he sees iniquity to abound, the more feruent should he be with God in prayer, that so he may be one of those that stand in the gap, to turne away his wrath. The encrease of sin in the land should increase our feruency in prayer. So did it in Moses, Exod. 32. 11. and Num. 16. 4. And this the Lord lookes for at the hand of all his people. Esay 59. 16. When he saw there was no man, he wondered that none would offer himselfe, Ezek. 22. 30. I sought for a man among them that should make vp the hedge, and stand in the gap before [Page] me for the Land, that I might not destroy it; but I found none. And this is the first thing we must doe in such euill times.

2. Take so much the more heede to thy selfe, that thou be not plucked away with the common errour, 2. Pet. 3. 17. and that thy heart be not by little and little drawne to the liking of sin. This is pure religion indeed to keepe our selues vnspotted from the world, Iam. 1. 27. For it is a maruellous hard thing for a man not to receiue infection where sin is common. Experience shewes how hard it is for a man (that liues where swearing and drunkennesse, or filthy talke, or Sabbath breaking are in continuall vse) to keepe his heart in the detestation of those sins. Yea men shall be apt to thinke a sin to be no sin, when he sees it to be in generall vse. See the danger of this in two examples, Ioseph had learned in Egypt to sweare by the life of Pharaoh, Gen. 42. 15. And the Prophet complaines he was a man of vncleane lips, because he dwelt among a people of vncleane lips, Esay 6. 5. This must therefore cause vs to take the more heed to our soules. Ephes. 5. 15, 16. Take heed you walke circumspectly, not as fooles; but as wise, redeeming the times, because the dayes are euill. Men must do in this case, as they that liue in London, when the plague is very rife, they seeke preseruatiues, and go not abroad without their Pomanders, nor till they haue eaten and drunke some thing, that may preserue them. The worse the times are, and the lesse comfort thou hast in them, the neerer shouldst thou draw to God, when the Prophet had spoken in the two former verses of the extreme badnesse of the times he liued in, see what vse he makes of it, therefore will I looke vnto the Lord, I will wait vpon the God of my saluation; My God will heare me, Mich. 7. 7. the worse the places are thou liuest in, the more diligently shouldest thou giue thy selfe to reading, and hearing, and prayer. Obadia liuing in Ahabs house made vse of Gods Prophets in priuate, 1. King. 18. 4. And Daniel, while he liued in the Court of Darius was giuen much to secret prayer, Dan. 6. 10. They that liue now in such like places, and giue themselues neuer the more to praying or reading, declare plainely they haue no care of their soules.

3. The third duty is, that the worse the times are and places we be in, the more carefull we should be to preserue others from the common infection. Ministers must so much the more vehemently reproue sin, by how much the more common it growes to be in the place where they liue. Titus 1. 12. The Cretians are alwaies lyars, euill beasts, &c. It is Vitium gentis. Therefore vers. 13. rebuke them sharply, that they may be sound in the Faith. Parents and Masters should do in such times, as Ioshua did, he resolued thus with himselfe, but as for me, and my house we will serue the Lord, Iosh. 24. 15. So one Christian should the rather stirre vp another, as they that feared God did, Mal. 3. 16.

The third and the last Vse of the Doctrine is for comfort and encouragement of the godly, that are euery where hated for nothing so much as for Use 3. this, that they will not be content to do as their neighbours do, they thinke it strange that yee run not with them into the same excesse of riot, speaking euill of you, 1. Pet. 4. 4. and (good soules) they are oft ready to faint, and giue ouer an holy course euen for this; as euen Elia himselfe was, 1. King. 19. 10. because they are alone. I will therefore giue vnto such some encouragements out of Gods Word, to confirme and comfort them against this temptation:

1. Remember the Commandement of God so oft giuen to his people in his word, to separate themselues from the world, and be vnlike to them. The Lord instructed me that I should not walke in the way of this people, saying, Say not yee a confederacy to all them to whom this people shall say, A confederacy, Esay 8. 11, 12. Come out from among them, and be ye separate, saith the Lord, and touch no vncleane thing, and I will receiue you, and will be a Father vnto you, and yee shall be my sonnes and daughters saith the Lord Almighty, 2. Cor. 6. 17, 18.

[Page] 2. Remember the necessity that lieth vpon thee, that thou must do otherwise than they do, or thou must perish. Better it is to go to heauen alone, and with the ill will of all thy neighbours than to go to Hell with company, and with the loue of all men. Indeed you should desire their loue, and to haue peace with them so far as is possible, and as in you lieth, but no further, Rom. 12. 18.

3. This is not thy case alone, but hath euer beene the condition of the godly, to go thus alone, and to be hated for it, if yee were of the world, the world would loue his owne; but because yee are not of the world, but I haue chosen you out of the world, therefore the world hateth you, Iohn 15. 19.

4. Consider that thou art not alone; but besides those, that thou maist see by the eye of faith (God, and his Angels, and all the faithfull that liue already in glory, who are all of thy side, Heb. 12. 22. 24. In respect of whom, thou maist say, as 2. King. 6. 16. They that be with vs, are more than they that be with them) you shall also find, if you looke abroad, and come into such assemblies as this, that thou hast a great number, euen in this world, that are of thy minde. And thou shouldest esteeme more of the loue of one godly man, than of the hatred of a thousand such as scorne thee.

5. The fewer that thou hast to go with thee, and the more enemies thou findest for this, the surer thou maist be, that thy heart is vpright, and the more praise shalt thou haue with God, Noah was a iust man, and perfect in his generation, Gen. 6. 9. And that was the thing that highly-commended him vnto God. Come thou and all thy house into the Arke, for thee haue I seene righteous before me in this generation, Gen. 7. 1. I know thy workes, and where thou dwellest, euen where Satans seat is, and thou holdest fast my Name, and hast not denyed my faith, euen in those dayes wherein Antipas was my faithfull Martyr, who was slaine among you, where Satan dwelleth, Reu. 2. 13.

6. Thy liuing among so many and bad neighbours, shall not hurt thee, if God haue called thee to it, the woman which hath a husband that beleeueth not, if he be pleased to liue with her, let her not leaue him; for the vnbeleeuing husband is sanctified by the wife, &c. 1. Cor. 7. 13, 14. but aduantage thee exceedingly. For first, it will make thee so much the more watchfull ouer thy waies, ought yee not to walke in the feare of our God, because of the reproach of the heathen our 1. enemies? Neh. 5. 9. Secondly, it will increase thy zeale, Lots zeale and piety was much increased by liuing in Sodome, 2. Pet. 2. 7, 8. Thirdly, if thou so liue 2. amongst them as thou oughtest, it shall much encrease thy glory. God hath 3. promised that the faithfull shall be a blessing where they are, Gen. 12. 3. And what knowest thou, whether God hath placed thee there to that end thou maist win thy neighbour? Who knoweth (saith Mordecay to Ester) whether thou art come to the kingdome, for such a time as this, Est. 4. 14. what knowest thou O wife, whether thou shalt saue thy husband? and how knowest thou O man whether thou shalt saue thy wife? 1. Cor. 7. 16. Labour so to liue, as thou maist stop their mouth, and win them also, as the Apostle exhorteth all the faithfull that liued among the Gentiles, and Christian women that had vnbeleeuing husbands to doe, 1. Pet. 2. 12. and 3. 1.

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THE NINETIE THIRD LECTVRE, ON IVLY XVI. MDCXI.

IOHN IIII. XLIX, L.

The Noble man saith vnto him, Sir, come downe ere my childe dye.

Iesus saith vnto him, Goe thy way, thy sonne liueth. And the man beleeued the word that Iesus had spoken vnto him, and he went his way.

WE haue already heard, that from the beginning of the 46. verse, to the end of this Chapter, the Euangelist sets downe the History of the first miracle Christ wrought, after his returne out of Iudea into Galile; and that this History stands vpon foure parts: First, the occasion that was offered vnto Christ to doe this miracle: Secondly, the manner how Christ wrought this miracle: thirdly, the fruit and effect of this miracle; Fourthly, the conclusion of the story. First, the occasion is set downe in the 46. and 47. verses. Secondly, the manner how it was wrought, is declared in the 48. verse, and in these two that I haue now read. And in setting of them downe, we haue heard the Euangelist obserueth three things. First, the checke and reproofe that Christ gaue vnto this great man, and to his whole Nation, verse 48. Secondly, the answer that this great man made to Christ, when he had beene thus rebuked by him, verse 49. Thirdly, the comfort and satisfaction that Christ gaue vnto this Ruler, after he had thus reproued him, and receiued this answer from him, verse 50.

The first of these three points were finished the last day; it followeth now that we proceed to the two latter: viz. the answer that this great man returned vnto Christ, when he had beene thus rebuked by him, and the comfort that in the end he receiued from Christ. And first, in the answer of this Ruler, it is to be obserued: 1. That he neither denieth, nor confesseth the fault Christ charged him with: 2. He is neither troubled by it, so, as to bewaile his infidelity, and seeke pardon and helpe for it, neither doth he excuse or lessen it any way. 3. Nay (which is strange) he seemes not at all to haue regarded, or beene moued with this sharpe reproofe of our Sauiour, though he so highly esteemed of him. And what was the cause of it? his griefe and [Page] care for his sonne was so very extreme, that he could minde nothing else, nothing else could affect him. This had taken vp all his thoughts, and all his affections. And from this example then, we haue this Doctrine to learne for our instruction:

That extremity of worldly griefe, will make the minde and heart of man vncapable of heauenly things. The proofe of this you shall obserue in Doct. 1. two points, which both Scripture and Experience doth confirme vnto vs: First, it makes the heart vnfit to receiue benefit by the Word: Secondly, it makes the heart vnfit to pray. For the first, though it be true, that a man is neuer so fit to receiue good by the Word, neuer so teachable and tra [...]table, as when affliction and sorrow hath opened his eare, Iob 3 [...]. 16. yea if either affliction or sorrow be extreme, it so oppresseth the heart, it straighteneth and closeth it so, as it makes him vnable to profit by the best teacher that shall come vnto him. Tell a man, in such a case, of his sinnes, tell him of the rebukes and threats of Gods Word, and you shall not m [...]ue him; as we finde in this example. So let the best Preacher come to a man in that case, and tell himof the promises of God, and apply vnto him the consolations of the Gospell, he will be able to finde no sweetnesse in them; yea, he will be vnable to regard them. A notable example we haue for this, Exod 6. 9. Moses and Aaron came to them with as glad tidings, as could possibly be brought to a people in their case, (verse 6. 8) yet, though first, the message was so comfortable: secondly, the persons that brought it were such, as they knew came immediately from God, Exod. 4. 30, 3 [...]. thirdly, before when they brought them a message, that was not altogether so full of comfort as this, they receiued it, and praised God for it, Exod. 4. 31. yet now it is said, Exod. 6. 9. they hearkened not vnto Moses, they made no reckoning of any thing he had said. And the reason is giuen, for angui [...]h of spirit, and for cruell bondage. And this was not their case onely, but it is the very naturall property and effect of extreme heauinesse, to make the soule apt to refuse and reiect all comfort. So is it said of Iacob, when he thought Ioseph had beene slaine, Gen. 37. 35. All his sonnes and his daughters rose vp to comfort him, but he would not be comforted. And Dauid complaines oft, that in this case his soule refused comfort, Psalme [...]7 [...]. Now for the second point: The man that hath had the best gift in prayer, shall be hardly able to make vse of it in this case. Extremity of sorrow will make a man vnfit, and vnable to lift vp hi heart to God in prayer, in any comfortable manner. True it is, that first, a man is best able to pray in affliction and sorrow, if it be moderate, L [...]rd in trouble haue they visited thee; they powred out prayer when thy chastening was vpon them, Esay 26. [...]6. Secondly, no affliction can vtterly quench the spirit of prayer in the childe of God, euen then when (through extremity of anguish) we know not what to pray for as we ought, the spirit it selfe helpeth our infirmities, and maketh intercession for the Saints according to the will of God. And the Prophet saith that he cry [...]d vnto God and sought him by prayer, euen when his spirit was ouerwhelmed with sorrow, when he was so troubled that he could not speake, Psal. 77. 1—4. that he prayed in that case. But he did it without comfort, verse 3. I thought vpon God, and was troubled; I prayed, and my spirit was f [...]ll of angnish. In which respect, the man that is in extreme affliction, is compared to a drunken man. Esay 51. 21. Heare now thou miserable and drunken, but not with wine. And what good can a drunken man receiue by the Word? O how can a drunken man pray?

The Vses of this Doctrine are foure: First, to perswade euery man to take heed of immoderate griefe, and to fence his heart against excessiue Vse 1. sorrow, specially for worldly things. I doe not disswade you from all sorrow: for I know that all sound Christians are giuen much to mourning, [Page] Blessed are they that mourne, Matth. 5. 4. Iohn 16. 20. Verily, verily I say vnto you, that yee shall weepe and lament, and the world shall reioyce, and yee shall sorrow. And this exhortation must not be deliuered without caution in this secure age, wherein men had more need to vse all their skill to moue men to mourning and lamentation. And know therefore, that first, it is a signe and note of an vngracious heart for a man to abandon all sorrow, and repose all his felicity in carnall ioy. Luke 6. 25. Woe be to you that now laugh. Eccles. 7. 6. The heart of the wise is in the house of mourning, but the heart of fooles is in the house of mirth. Secondly, there be sundry cases, wherein a man is bound to force his heart to griefe and sorrow: as first, for his sinnes, when the faithfull looke vpon him whom they haue pierced by their sinnes, they shall mourne for him as one mourneth for his onely sonne, &c. Zach. 12. 10. secondly, for Gods corrections and tokens of his anger, thou hast stricken them, but they haue not grieued, Ier. 5. 3. thirdly, for the dishonour that is done to God by the sins of others. Psal. 119. 136. Mine eyes gush out, &c. and fourthly, for the miseries and afflictions of others. Iob 30. 25. Did not I mourne for him that was in trouble? was not my soule in heauinesse for the poore? Thirdly, know that sorrow is not alwaies hurtfull for a man, but many times exceeding wholesome and profitable. Eccles. 7. 4. It is better to goe into the house of mourning, than into the house of feasting: because this is the end of all men, and the liuing shall lay it to his heart. Yea, verse 5. Anger is better than laughter: for by a sad looke the heart is made better. Though the griefe be such which a man conceiueth vpon this occasion, that it euen troubles and disquiets the minde (for that is meant by Anger in this place; and in that also, 1. Chron. 13. 11. Dauid was angry that the Lord had made a breach in Vzzah.) And though it be so great, that he cannot hide it, but make shew of it in the sadnesse of his countenance, yet this will doe the heart good. And of godly sorrow, the Apostle saith, 2. Cor. 7. 8. Though I made you sorry with my Letter, yet doe I not repent. It were a fond conceit for men to thinke, that if they should giue place a little to godly sorrow, it would bring them to despaire. No, no, there is no such danger in it, no, it is the readiest and surest way to attaine to true and sound comfort, Bee afflicted and mourne and weepe, let your laughter be turned into mourning and your ioy into heauinesse. Humble your selues in the fight of the Lord and he shall lift you vp, Iam. 4. 9, 10. But though this be so, yet is this also the counsaile and exhortation of the Holy Ghost, to moderate our sorrow, and to take heede of that sorrow that is immoderate and excessiue, There is a time to weepe, and a time to laugh; a time to mourne, and a time to dance. No man is bound to mourne continually, to spend all his time in sorrow, Eccles. 3, 4. sufficient vnto the day is the euill thereof, men should not giue way to vnnecessary sorrowes, Matth. 6. 34. They that weepe should be as though they wept not, they should so moderate their griefe, as it may no way hinder them in any duty to God or man, 1 Cor. 7. 30. yea, euen of excessiue sorrow for sin, 2. Cor. 2. 7. Ye ought to comfort him, lest he be swallowed vp with ouer much heauinesse. And this exhortation the Holy Ghost inforceth with sundry reasons:

1. Immoderate sorrow and heauinesse of heart is a great curse of God. Deut. 28. 65. The Lord shall giue thee a trembling heart and a sorrowfull minde. And on the other side, a cheerefull heart is spoken of as a great blessing, Act. 14. 17. Filling our hearts with food and gladnesse.

2. It is a great enemie to our health, which God hath bound vs to haue care of. Pro. 17. 22. A ioyfull heart causeth good health, but a sorrowfull minde dryeth vp the bones. Psal. 31. 10. My life is wasted with heauinesse.

3. It is a maine hinderance to grace in the vse of the word and prayer, as we haue heard in the Doctrine. Pro. 15. 13. By the sorrow of the heart the spirit is broken.

[Page] 4. It giues great aduantage to Sathan. It is an old saying, that Melancholia est vehiculum Daemonum. And experience proues, that we are neuer so weake, so apt to receiue the temptations of Sathan, so vnable to resist them, as when we are oppressed with melancholy and sadnesse of heart. And this is that that is said, Neh. 8. 10. The ioy of the Lord is our strength. In this respect Paul chargeth the Corinthians to comfort the incestuous person, and take heed lest he were not swallowed vp with ouermuch heauinesse, lest Sathan, saith he, circumuent vs. For we are not ignorant of his enterprises, 2. Cor. 2. 11.

Lecture the ninetie fourth. Iuly 23. 1611. IOHN IIII. XLIX, L.

THe last day we began to speake of the answer, that this Ruler returned vnto Christ, when he had beene rebuked of him, and charged with infidelity: which answer is set downe in this verse I haue now read vnto you. And in it we obserued, that he neither denies, nor acknowledgeth the fault Christ charged him and his Nation with. Secondly, he neither shewes himselfe troubled with it, by confessing his infidelity and seeking pardon, nor doth he excuse or lessen it any way. Thirdly, though he esteemed highly of Christ, and counted him a Prophet, yet seemes he not at all to regard, or be moued one whit with this sharpe reproofe he had receiued from him. Fourthly, no other cause can be imagined of his senslesnesse and stupidity, but onely this, That his griefe and care for his sonne was so very extreme, that it tooke vp all his thoughts and affections; it did so oppresse him, that he could minde nothing else, nothing else could affect him. And from hence we receiued this Doctrine; That extremity of worldly griefe, will make the minde and heart of man vncapable of heauenly things. It makes a man vnfit to receiue benefit by the Word, and it makes a man also vnapt to pray with comfort. For the Word, though the heart of man be neuer so apt to profit by it, neuer so teachable, as it is in the time of affliction and heauinesse, if it be moderate; yet when it is in extremity, it so oppresseth the heart, that neither the threats of the Law, though they be pressed vpon it by a sonne of thunder; nor the sweet promises of the Gospell, though they be applyed by such an one as Barnabas, a sonne of consolation, will be able to moue it, or doe it good. And as for prayer, though we are neuer so fit for it, as in time of affliction and heauinesse, if it be moderate; and secondly, the spirit of prayer is such a grace, and of that immortall nature, as no affliction, be it neuer so extreme, is able vtterly to quench it, or to depriue a man of it, that did euer truely enioy it: yet if affliction and sorrow be extreme, it will make the best of Gods children vnfit to pray with that comfort they were wont.

And the reason of this, I shewed you, is the great weakenesse and impotency of mans nature. Then came we to make our Vse of the Doctrine. And the first Vse was to perswade euery Christian, to learne the right way how to preuent and keepe his owne heart from immoderate sorrow, specially for worldly things.

But because most men are apt to stumble at this exhortation, and this age is so secure, and so set vpon iollity and carnall mirth, that it may seeme more needfull for vs to vse all our skill to humble men, and bring them to remorse of conscience, than to teach them to striue against sorrow: I did therefore [Page] propound vnto my selfe this order, in handling of this first Vse of the Doctrine. First, to shew you how far forth sorrow is fit and necessary for Christians. Secondly, that yet they must take heede of excessiue sorrow. Thirdly, how, and by what meanes a man may best preserue and confirme his heart against it. And of these three points, I finished the two first the last day; but the time would permit me to goe no further. It now remaines, that we proceed to the third and last, and so come to the second Vse of the Doctrine. All men esteeme it a miserable thing, to haue a heart oppressed with griefe, and seeke to shun it by all meanes. And on the other side, all men esteeme it an happy thing, to haue a chearefull and merry heart: but most men are miserably deceiued in the meanes, whereby the heart may be preserued from excessiue sorrow, and brought vnto true ioy. But we must know, that true peace is the peace of God, as the Apostle cals it, Phil. 4. 7. and true ioy is the gift of God. And euery Christian should be able to call the Lord, the God of his ioy and gladnesse, as Dauid doth, Psal. 43. 4. and make no reckoning of that peace and ioy, whereof God is not the author. So that if we would attaine to true peace and ioy indeed, we must seeke it by such meanes as God hath directed vs to vse, and not by any other. Now I finde foure things especially, which God hath in his Word directed vs to vse, as remedies and preseruatiues against excessiue griefe, and meanes to bring vs to true ioy:

The first is, to get a true iustifying faith, and good assurance of our 1. saluation. This is a sure way to keepe the heart from excessiue griefe, and make it chearefull: no ioy comparable to this, Lord lift vp the light of thy countenance vpon vs; thou hast put gladnesse in my heart more then in the time that their corne and their wine increased, Psal. 4. 6, 7. The ioy that growes from this ground, is vnspeakeable and glorious, 1. Pet. 1. 8. This is able to make a man reioyce, when he hath neuer so many meanes to make him heauie, being iustified by faith we glory in tribulations, Rom. 5. 1. 3. this made Paul and Silas sing so merily euen in the stockes at midnight, Acts 16. 25. For true faith giues a man many grounds and reasons of sound comfort: First, it assures him of the pardon of his sinne; and when he knowes that, no affliction neede trouble him. Matth. 9. 2. Sonne, be of good comfort, thy sinnes are forgiuen thee: for sin is the very sting of death, and of all affliction, 1. Cor. 15. 56. Secondly, he knowes he shall neuer lose the fauour of God, after he hath once obtained it, how many signes of Gods anger soeuer may be vpon him. Rom. 8. 38, 39. I am perswaded, that neither life, nor death, nor principalities, nor powers, &c. shall bee able to separate vs from the loue of God, which is in Christ our Lord. Thirdly, he knowes God will haue tender respect to his weakenesse, in whatsoeuer affliction he shall lay vpon him, that it shall not exceede his strength: God will by the strength of his Spirit support and enable him to beare it, the spirit it selfe will helpe his infirmities, Rom. 8. 26. 1. Cor. 10. 13. God is faithfull, that will not suffer you to bee tempted aboue that you be able. Fourthly, he is assured, that whatsoeuer affliction God layeth vpon him, it shall in the end tend to his good, and to the furtherance of his saluation, Rom. 8. 28. Fifthly, he knowes the end will pay for all; and that after a while, all teares shall be wiped from his eyes, and he shall enioy vnspeakeable comfort. Psal. 27. 13. I should haue fainted, except I had beleeued to see the goodnesse of the Lord in the land of the liuing. Now on the other side, the man that wants this assurance of his saluation, though he haue all the meanes in the world to secure and quiet his heart, and to make it merry, yet can he neuer attaine vnto true ioy and comfort, nor keepe off extremity of griefe, when the euill day shall come vpon him.

If any shall obiect against this, that many of Gods children (that are Obiect. [Page] assured of their saluation) are yet much oppressed with heauinesse, and their liues are very vncomfortable: and on the other side, that many who want this assurance, are knowne to haue the lightest and merriest hearts of all other men.

I answer. For the faithfull, first, That they haue much inward ioy, though they shew it not as other men; yea oft times when their life seemes most Answ. vncomfortable to the worldly man, and most full of misery. Yea, as Salomon saith of wicked mens ioy, Pro. 13. 14. Euen in laughter the heart is sorrowfull: so of the heauinesse of the godly it may be said oft times, that euen in weeping their heart is full of comfort. 2 Cor. 6. 10. As sorrowing, yet alwayes reioycing. That as Christ said, Vers. 32. of this Chapter, I haue meat that ye know not of: so haue the godly much comfort, which worldlings haue no skill of. Pro. 14. 10. The stranger shall not meddle with his ioy.

2 Though they be sometime in great heauinesse indeed, yet it is not possible they should be ouercome of it; but they shall certainly recouer themselues: as 2 Cor. 4. 8. We are afflicted on euery side, yet are we not in distresse; in pouertie, yet not ouercome of pouertie; we are persecuted, but not forsaken; cast downe, but perish not. Because they haue euer in them the seed and root of true ioy. Psal. 97. 11. Light is sowne for the righteous, and gladnesse for the vpright in heart. So that, as it is not possible for him that is once truly regenerate, to sinne as other men do, because the seed of God, and Spirit of Sanctification abideth in him, 1 Ioh. 3. 9. So it is not possible for him, that hath once attained to true assurance of his saluation, to sorrow as other men do, or to perish in despaire; because the seed of God, the Spirit of Adoption (which is called the oyle of gladnesse, Psal. 45. 7.) abideth in him. For this is that that Christ saith of this ioy, Ioh. 16. 22. Your hearts shall reioyce, and your ioy shall no man take from you. And that makes Dauid say so confidently, Psal. 37. 37. Marke the vpright man and behold the iust: for the end of that man is peace. And as for that which is obiected concerning the ioy of them, that haue no assurance of their saluation, I answer: First, that many times their mirth is but forced and counterfeit; and when outwardly they make shew of much mirth, their hearts within them are as heauy as lead. 2 Cor. 5. 1 [...]. They reioyce in the face, and not in the heart. Pro. 14. 13. Euen in laughing the heart is sorrowfull. And secondly, though they seem very secure and pleasant in the time of prosperity (while like drunken, or mad men, they haue no apprehension, nor sense of their own estate) yet in the euill day, when their conscience shall be awakened, their ioy will faile them, and stand them in no stead. That which is said of riches, Pro. 11. 4. may be said likewise of merry company, good cheare, pastimes, and musick; They will not auaile in the day of wrath. While they are out of Gods presence, and forget him, and their owne estate, they are quiet and merry; but when Gods glory shines but a little in their soules, they are troubled out of measure: as we see in the example of Balthazar, Dan. 5. 6.

O consider this, ye that forget God; esteeme not of the ioy of worldly men, giue no rest to your selues, till you haue gotten good assurance of Application. your saluation, and of the fauour of God in Christ: For without this, nothing will be able to giue you content and comfort in the houre of death, and in the euill day. Let this be thy desire, and daily prayer to God, that was Dauids, Psalme 106. 4, 5. Remember me, O Lord, with the fauour of thy people; visit me with thy saluation, that I may see the felicity of thy chosen, and reioyce with their ioy.

The second preseruatiue against excessiue sorrow, is the care of a good conscience. That man that in all things is carefull to please God, and to keep 2. his conscience pure, that he fall not into any knowne and grieuous sinne, shall [Page] euer haue a quiet and chearefull heart. 2 Cor. 1. 12. Our reioycing is this, the testimony of our conscience, that in simplicity and godly purenesse, we haue had our conuersation in the world. Yea, this will make a man chearefull at all times, and preserue him from sorrow; not in prosperity only, but euen in aduersity, he that is of a merry heart (he meanes, whose heart is made merry this way, euen with the testimony of a good conscience) hath a continuall feast, Pro. 15. 15. And in this respect, the Apostle, Ephes. 6. 14. cals righteousnesse the Brest-plate, that will defend the heart euen in the euill day. But on the other side, the man that hath no care of a good conscience, but giues himselfe liberty to liue in any one knowne sinne, can neuer haue any sound ioy in his heart; but must needs be ouer-come of sorrow, and swallowed vp with heauinesse, when affliction shall come vpon him. For sinne certainly will bring sorrow, sooner or later, not onely in the life to come, There shall be weeping and gnashing of teeth, Mat. 8. 12. but euen in this life sinne will bring sorrow: it is the proper and naturall effect of sinne, and cannot be auoided, Pro. 29. 6. In the transgression of an euill man there is a snare: that is, matter of sorrow and teares, as appeares by the other part of the Verse: But the righteous doth sing and reioyce. They that haue multiplied their sinnes, shall haue their sorrowes multiplied; yea, great sinnes will bring great sorrowes: as we see in the example of Iudas, Mat. 27. 3, 5. And many such examples God giues men in euery age. Neither hath it beene so with such as Iudas onely, but euen with Gods deare children, when they haue neglected the care of a good conscience, and fallen into grosse sinnes: great sinnes haue brought them into great sorrowes. The sinnes that haue been committed with most iollity and pleasure, did of all other bring them to the most sorrow of heart in the end. This Iob felt when God caused him to possesse the sinnes of his youth, he saith, Iob 13. 26. that he did write bitter things against him. He found much bitternesse in the remembrance of those sinnes. And Dauid, though he were of a sanguine constitution, 1 Sam. 16. 12. and consequently, chearfull naturally; though he were likewise an excellent Musitian, and a King also, that had all outward helps to keep sorrow from his heart; yet when he had giuen liberty to himself to commit that sweet sin (as the world cals it) he lost his chearefulnes, and grew to that inward anguish of spirit, that he cries out in Psal. 51. 8. Make me to heare ioy and gladnesse, that the bones which thou hast broken may reioyce. And Ps. 31. 10. My life is wasted with heauines, and my years with mourning.

1 O think vpon this, you Belly-gods and Wantons, that can find no pleasure but in offending God. As pleasant as you be now, you will haue the heauiest Application. hearts one day of any people vnder the Sun, Woe be to you that laugh now, for ye shall mourne and weepe, Luke 6. 25. 2 And you, Beloued, Would you haue a chearfull heart, and be comfortable euen in affliction, in the time of your sicknesse, and at the houre of your death? haue care then of a good conscience, take heed of knowne sinnes. Do you feele your hearts at any time begin to be oppressed with heauinesse? Examine your liues, find out your chiefe sinnes, purge your selues from them by repentance, and so shall ye keep your selues from being ouercome with griefe.

The third preseruatiue and meanes to keep a mans heart from excessiue griefe, (specially for any worldly occasion) is to make the Lord his treasure, 3. and not any earthly thing. If a man do not ouer-value these earthly comforts (husbands, wiues, friends, children, health, wealth, liberty, peace, &c.) nor count them his chiefe treasure, but esteeme them, as they are indeed, transitory comforts; and count the Lord his fauour and grace, his chiefe treasure: If a man set not his heart on these things, but loue them only in the Lord, then shall he not be oppressed with immoderate sorrow for them, when God shall take them away. What a notable help it is against excessiue [Page] sorrow, when a man can keep his heart from the ouer-much loue of these things, we shall find, 1 Cor. 7. [...]0 where (when the Apostle had said, Let them that weepe be as though they wept not) he adds presently, And they that reioyce, as though they reioyced not: as if he should say, Wouldst thou keep thy selfe from weeping and mourning too much for these things, when thou shalt lose them? then reioyce not too much in them, when thou doest possesse them. And for the other point, what force there is in this, to stay the heart from immoderate griefe for worldly things, when a man can make the Lord (his fauour and grace) his chiefe treasure, you shall find, Esa. 33. 6. There shall be stability of thy times, strength saluation wisdome, and knowledge: for the feare of the Lord shall be his treasure: As if he should say, In all times, the man that hath made the feare of the Lord his treasure, shall haue stability, and strength, and saluation, wisdome, and knowledge. And our Sauiour, when he dehorts his Disciples from that care for earthly things, as will bring griefe and vexation to the heart, prescribes this for a remedy against it, Mat. 6. 33. But seeke ye first the Kingdome of God, and the righteousnesse thereof, &c. On the other side, the man that makes these worldly things his chief treasure, and sets his heart vpon them, cannot choose but be oppressed with sorrow, when he shall be depriued of them: as we see in the example of Ahab, 1 King. 21. 5, 6. When he could not get Naboths Vineyard, his spirit was exceeding sad, and he could not eat his meat. And why so? His pleasure was his treasure; he loued Naboths vineyard too well, and it was a death to him to be kept from it.

Then may I say to euery one of you, that haue no felicity but in earthly Application. things; in your wealth, your belly-cheere, your merry company, your pastimes and sports, your braue apparell, your credit and fauour with men, you loue them more than God, you affect them, and care for them more than for God: as our Sauiour in another case said, Luke 21. 6. Are these the things that ye looke vpon? Haue you no better comforts than these? Alas, how wofull will your case be, when you must part with these things? Consider what is said, Iob 27. 8. What hope hath the hypocrite, when he hath heaped vp riches, if God take away his soule? Can he hope that God will heare his cry, when trouble commeth vpon him? Will he set his delight on the Almighty, and call vpon God at all times? Follow therefore the counsaile of our blessed Sauiour, Mat. 6. 19. Lay not vp treasures for your selues vpon earth; but lay vp treasure for your selues in heauen. And marke well the reason of our Sauiour, which he giues, Verse 21. For where your treasure is, there will your hearts be also: q. d. If you make earthly things your treasure, you will immoderately ioy in them, when you haue them; and grieue for them, when you shall want them.

Consider first, that these things are not our proper goods; but cast more 1. plentifully on reprobates, than on Gods children, If ye haue not been faithfull in that which is another mans, who shall giue you that which is your owne? Luke 16. 12. But Gods fauour and grace is our peculiar portion.

These things are not durable, neither can we haue any certaintie in them, Trust not in vncertain riches, 1 Timothie 6. 17. But Gods fauour and 2. grace is euerlasting, The feare of the Lord is cleane, enduring for euer, Psal. 19. 9.

These things are vaine, and can yeeld vs no helpe, no comfort, when we shall most stand in need, Riches profit not in the day of wrath, Prouerb. 11. 3. 4. Whereas the sense of Gods fauour and grace will yeeld vs comfort, euen in the greatest affliction, it will make vs euen to glory in the greatest tribulation, Rom. 5. 3.

The fourth and last preseruatiue against immoderate sorrow, is, for a man to be rightly perswaded of his liberty in the vse of the outward comforts 4. [Page] of this life, as a good diet and good company, and following our worldly callings, and recreations, and such like. Let no man say this preseruatiue might well be spared, as beseeming the Physitian, much better than the Diuine; for first, many a good soule haue great need of this preseruatiue, and giue great aduantage to Satan 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 [Page] 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 shalbe 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 you shall say, I haue no pleasure in them: q. d. Thou shouldst think of thy Creator, and make thy peace with him, serue and feare him now presently, euen in the dayes of thy youth: for the euill day will certainly come vpon euery man (he speakes properly there of age and sicknesse, but the same may be said likewise of all times of bitter affliction) for at that time thou shalt haue no lust or pleasure, to think or do any thing. And this is that also which the Apostle meaneth, Ephes. 6. 13. Take vnto you the whole armour of God, that you may be able to resist in the euill day. When should they thus prouide themselues of armour? Why, now before the euill day commeth. [Page] What means he by the euill day? Certainly, the day of affliction and temptation, which euery man must looke for. What man will haue his armour to seek, when he is to go into the field, and buckle with his enemy? This is the wisdome we are taught to learne of the silly Pismire, Pro. 6. 7. She prepareth her meat in the summer, and gathereth her food in haruest. And indeed, there is not one of a thousand, but he is thus wise for his body. He makes prouision for his corne, and fodder, and fewell, now in summer and harnest, and layes it vp against winter. Who is so mad, as to haue his prouision to make in winter, or his seed to sow in haruest, when he should reape? And thus wise should we be for our soules. Prou. 10. 14. Wise men lay vp knowledge beforehand: he treasures vp such grounds of comfort through the knowledge of the Word, as he may not be to seeke in time of need. What man will haue his cuidence to seeke, when his cause is to be tried? And what man is there that hath not need of this exhortation? What man is there that playes the good husband for his soule? that labours and takes paines to prouide for it in the summer time, when the weather is faire: I meane, in the dayes of his youth, and health, and peace, and chearefulnesse? that doth not fully purpose and resolue with himselfe, to goe about his businesse farre more seriously and carefully, when he shall be old, or when he shall be sicke on his last sicknesse, than euer he did yet? Nay, it is certaine, there is many a man, that would not for all the world die in that state that now he is in, hauing no better assurance of his saluation, than yet he hath, hauing no better repented than yet he hath done; and yet he neuer takes any course to better his estate, because he is perswaded in his heart, he may do that soone enough hereafter; and that the fittest time of all for this businesse, will be the time of sicknesse and affliction. And (quite contrary to Salomons counsaile) he saith this to his owne heart, I will not remember my Creatour in the dayes of my youth, before the euill day come, and the yeares approach, wherein I shall say, I haue no pleasure in them. But then, loe, will I prepare my selfe for God, and make my peace with him; then will I send for the Preacher, and he shall giue me good counsaile out of Gods Word, and pray for me; then will I repent me of all my sinnes, and take order by my Will, for restitution of all that I haue vniustly gotten; then will I become a new man. I will therefore giue you some reasons out of Gods Word, that may enforce this exhortation vpon the conscience of euery man.

The first reason is the vncertainty of this life. There is no man but he may die suddenly. And it is certaine, that no man can be assured when he laies him downe at night, that he shall rise in the morning; when he riseth in the morning, that he shall euer go to bed againe. Therefore remember thy Creatour now: presently, without delay, repent and seeke assurance of his fauour, put it not off, no not for a day; for no man knowes what may befall him before to morrow. Iames 4. 13, 14. Go to now (saith the Apostle) ye that say, to day or to morrow we will goe into such a City, and continue there a yeare, and buy, and sell, and get gaine, and yet ye cannot tell what shall be to morrow. For, what is your life? it is euen a vapour. Confider with thy selfe that thou maist die suddenly. For, first, what yeare is there wherein thou hast not heard of sundry good men, and bad, of all sorts, whom God hath taken away suddenly, and not giuen them one dayes, nor one houres respit to prepare themselues for him? And what assurance hast thou that he will deale better with thee? This Salomon speaks as of a thing that hath fallen out in all ages, and whereunto all sorts of men (as well good as bad) haue been subiect. Eccl. 9. 12. For neither doth man know his time; but as the fishes which are taken in an euill net, and as the birds that are caught in a snare; so are the children of men snared in the euill time when it falls vpon them suddenly. But as euery man (euen the best) may [Page] die suddenly; so the carnall and wicked man (that presumptuously puts off his repentance, vpon this hope, that God will not take him away so suddenly, but he will giue him space and time of visitation before his death, as he doth to most men) hath iust cause to feare, he shall die suddenly. For God hath oft smitten many such men in the act of their sinne, he did so to Zimri and Cozby, Num. 25. 8. and with Elah the king of Israel, 1 King. 16. 9, 10. and with king Herod also, Acts 12. 23. and hath oft threatned this vnto vngodly men, Psal. 64 7. God will shoot an arrow at them suddenly, their strokes shall be at once. and 73. 19. How suddenly are they destroyed, perished and vtterly consumed. 1 Thes. 5. 3. When they shall say, Peace and safetie, then shall come vpon them sudden destruction. If any shall obiect, that if this were so, then most men should die suddenly, whereas experience shewes, that not one of an hundred doth so. I answer, that as no godly man may be said to die suddenly (that feareth alwayes, and is at peace with God, and euer prepared for death) so there is not one wicked man of an hundred, but he dies suddenly: for though the Lord giues him a great space, and he be neuer so long sicke before his death; yet he is still ready to think he shall liue a little longer: and so death comes vpon him before he looked or prepared for it. This is that the Apostle teacheth, 1 Thes. 5. 4. But ye brethren, are not in darknesse, that that day should come vpon you as it were a thiefe. q. d. To no true belieuer it comes as a thiefe, but to euery one that is in darknesse, it doth.

The second Reason that may iustly make a man affraid to put off the care of prouiding for the saluation of his soule, till the euill day, is, That no man 2. can tell how long he shall enioy the meanes of grace, no man can meet the Bride-groome, vnlesse he haue oyle in his lampe; and that he cannot haue but of them that sell it, Mat. 25. 9. No affliction or sicknesse is able to saue a soule without the Word, that made the Prophet say, Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, Psal. 94. 12. Nay euery Preacher will not serue the turne, but he had need to be a rare man that should do good in such a case, Iob 33. 23. If there be then a messenger, an interpreter, one of a thousand, he had need haue the tongue of the learned, that should know to minister a word in time to him that is wearie, Esa 50. 4. And who can assure himself to haue such a man to be with him in his last sicknes? They only that haue esteemed the Word in their health, may assure themselues to haue it for their comforter in sicknesse. But the wicked man, that hath despised the ministry of the Word, in the dayes of his health and prosperity, hath iust cause to feare, God will depriue him of the comfort of it in his sicknesse and affliction. For so God hath threatned such contemners of his Word, Amos 8. 12. They shall wander from sea to sea, and fr [...] the North euen to the East shall they run to and fro to seeke the Word of the Lord, and shall not find it: and Ezek. 7. 25, 26 When destruction commeth, they shall seeke peace and shall not haue it. Calamity shall come vpon calamitie, then shall they seek a vision of the Prophet; but the law shall perish from the Priest, and counsell from the ancient: q. d. O then let euery man make his benefit of the means of grace, now while he doth enioy them; while Gods merchant men are among you make you prouision of oyl for your lamps. No man can be sure to haue the like means, when he would himselfe. 2 Cor. 6. 2 Behold now the accepted time, behold now the day of saluation.

The third reason to perswade men to reconcile themselues to God, and to get assurance of their saluation, presently in their youth, and in their best health 3. is this, that though a man were sure he should haue as good means for his instruction, and conuersion, and comfort, in his last sicknesse as he hath now; yet he shall find himselfe most vnfit at that time, to make his benefit of them. Sicknesse and extreme affliction will so dull the mind, and make the heart so heauy: yea, a man shall then haue so many meanes to trouble and distract [Page] him, as he shall not be able to relish any sweetnesse in the best counsaile that is giuen him, in the holiest praiers that are made by him. These are the daies which Salomon speakes of, Eccl, 12. 1. Wherein a man shall say, I haue no pleasure in them. Remember what case the best of Gods seruants haue beene in, in their extreme affliction. They haue been vnable to pray; they haue been astonied and could not speake, Psal. 77. 4. yet thou saist, thou wilt then pray. They haue beene vnable to relish or profit by the best meanes, They harkened not vnto Moses for anguish of spirit, Exod. 6. 9. Yea, their soules haue refused comfort, Psal. 77. 2. and thou saist, then thou wilt send for the Preacher, and take his counsaile. They haue beene oppressed with the burden of their sinnes; Dauid saith of himselfe at such a time that his iniquities had taken such hold vpon him, as he was not able to looke vp, that they were more in number then the haires of his head, and that therefore his heart failed him, Psal. 40. 12. and thou saiest, then thou wilt cast off all thy sins, and get assurance of the pardon of them. They haue been faine to spend vpon the old stock, and to comfort themselues (not with that which they haue found in themselues for the present, but) by calling to mind the good things they knew were in them in former times, Iob seeks to recouer his comfort this way, as is plaine, Chap. 29. & 30. & 31. and so did Dauid likewise when his spirit was ouerwhelmed within him, his heart within him was desolate, then he remembred the dayes of old, Psal. 143. 4, 5. They haue sowne before vnto themselues in righteousnesse, as the Prophet speaketh, Hos. 10. 12. And all thy hope is in the comfort you shall find then: Thou deferrest to sow till that time when thou shouldst reape. O foolish man, deceiue not thine owne heart any longer; do not imagine thou shalt be in better case, when sicknesse and extreme affliction shall come, than the best of Gods children haue been.

Whilst thou art now in health, get assurance of thy saluation; for thou wilt be then vnfit to do it. Seeke and lay vp knowledge now; for that will be a time of spending thy stock that thou hast gotten, not of increasing it. Giue thy selfe much to prayer now, and get assurance that thou hast the spirit of prayer; for then thou wilt be hardly able to do it.

The fourth Reason to disswade a man from putting off his repentance till sicknesse, is this, That though he were sure to haue neuer so good meanes of 4. repentance, and though sicknesse and griefe it selfe had no force to hinder him from profiting by them; yet shall he be vnable to receiue good by them, vnlesse the Lord be pleased to worke with them, O Lord, I know that the way of man is not in himselfe; It is not in man that walketh to direct his steps, Ier. 10. 23. And euery man that hath wilfully deferred and put off the time of his repentance, hath iust cause to feare, that God will not then worke with the meanes to doe him good. For first, as God hath in his counsell set and determined the day of euery mans visitation, the iust time and moment of euery mans conuersion, which, if he passe, he shall neuer be conuerted: So is euery man to account, not the time to come, but the present time, when God by his Word and Spirit moues him to repent, to be his day, the time of grace and repentance to him. Therefore Heb. 3. & 4. this is foure times repeated, To day if you will heare his voice. Secondly, the nature of sinne, is, to harden the heart, and the longer that any sinne is continued in, the harder it will make the heart, and the more vnable to repent. No man that once giues libertie to himselfe in any sinne, is able to say, Thus far will I go, and then I will stay my selfe; thus long will I continue in it, and then I will repent. The longer a man continues in this net and snare, the more he shall be intangled in it, and with the more difficultie get out: the deceitfulnesse of sinne will harden the heart, Heb. 3. 13. Thirdly, the Lord hath threatned to punish the presumptuous sinner with hardnesse of heart. Ezek. 24. 13. Because [Page] I would haue purged thee from thy filthinesse, and thou wast not purged, thou shalt not be purged from thy filthinesse, till I haue caused my wrath to light vpon thee.

The fifth and last Reason, to disswade from this putting off our repentance, is this, That though a man were sure, God would both giue him as 5. good meanes of grace, as euer he had in his age or last sicknesse; and also worke effectually with them to his vnfained conuersion, yet can he not (ordinarily) haue that comfort in it, as he might haue had, if he had been conuerted sooner.

First, in respect of the cause and fountaine, from whence this change of his doth spring: For he shall haue cause to doubt and feare, that his repentance proceeds rather from a seruile feare of Gods iudgements, than a sincere loue of God himselfe Many (we know) haue seemed in affliction very penitent, whose hearts haue proued very vnsound, When he slew them, then they sought him: and they returned, and enquired early after God: neuerthelesse, they did flatter him with their mouth, and they lied vnto him with their tongue; for their heart was not right with him, neither were they stedfast in his couenant, Psal. 78. 34, 37.

Secondly, in respect of the fruits of repentance; which are a singular testimonie and euidence of the sinceritie thereof; and consequently, a principall means of comfort, Bring forth fruits meet for repentance, saith Iohn Baptist to his hearers, Mat. 3. 8. This was Pauls great comfort, Our reioycing is this, euen the testimonie of our conscience, that in simplicitie and godly sinceritie, not with fleshly wisdome, but by the grace of God we haue had our conuersation in the world, 2 Cor. 1. 12. And this he saith will be a great comfort to euery man, when he can approue the truth of his repentance by his works and conuersation: Let euery man proue his owne worke, and then shall he haue reioycing in himselfe alone, and not in another, Gal. 6. 4. A great part of this comfort they are depriued of, that die so soone as they haue begun to repent.

Thirdly, in respect of the Lords acceptance: for he shall haue cause to doubt and fear, lest when he hath bestowed on Sin and Satan all the best of his time, the Lord should refuse to accept of the dregs, and refuse of it, according to that, If ye offer the blind for sacrifice, is it not euill? and if ye offer the lame and sick, is it not euill? ye brought that which was torne, and the lame, and the sick; thus ye brought an offring: should I accept this of your hand, saith the Lord, Mal. 1. 8, 13.

Lecture the ninetie sixt. August 11. 1611. IOHN IIII. L.

WE haue already heard, that in this Verse is set downe the comfort and satisfaction it pleased Christ to giue to this Noble-man, after he had rebuked him, in these words, Iesus said vnto him, go thy way, thy sonne liueth. And herein the goodnesse of Christ is to be obserued in two points: First, that he shewed his diuine power in the cure euen of a bodily infirmitie: Secondly, that he did it at the request of a man, that was so weake in Faith, as this Ruler was. This is (I say) first to be obserued, that our Sauiour here shewed his Diuine power in the cure of a bodily disease. And because this is the first time, that mention is made of a miracle of this kind, in the harmony of the Gospell, and it is afterward oft spoken of; we will here (once for all) consider and handle this point, as the Doctrine which this Text giues vs direct occasion to obserue, That our Sauiour (in the dayes of his flesh) shewed his diuine power no way so much, as in curing the bodies of Doct. 1. men. This is a point worthy to be obserued, That whereas our Sauiour was [Page] sent into the world, not to doe the office of a Chyrurgion or Physitian to the bodies of men, but to giue life and saluation to their soules, God sent his onely begotten Sonne, to the end, that whosoeuer belieues in him, might not perish, but haue life euerlasting, Iohn 3. 16. and had the name of Iesus, a Sauiour, giuen vnto him, in no other respect, but because he should saue his people from their sinnes, Mat. 1. 21. and therefore also, when he giues himselfe the title of a Physitian, he expounds himselfe, and saith, he was a Physitian, not for the body, but for the soule; the physick he had to giue, serued to cure the soule of sinne, by calling men to repentance, Mat. 9. 12, 13. Yet for all that, if we looke into the story of his life, we shall find, that for one man, whose soule he cured, by bringing him vnto repentance; there were many, whose bodies he helped, and restored vnto health; yea, that the most of all the miracles, that he wrought vpon earth, were done in the curing of the bodies of men. Indeed, after his resurrection and ascension, he declared his power wonderfully in curing and conuerting the soules of men, as Peter speaketh, Acts 3. 26. God hath raised vp his Sonne Iesus, and h [...] [...]e hath sent to blesse you, in turning euery one of you from your iniquities. A [...] [...]. 31. Him hath God lift vp with his right hand, to be a Prince and a Sauiour, to giue repentance to Israel, and forgiuenesse of sinnes. But in the dayes of his flesh he did performe the part of a Physitian, for the body rather than for the soule: for he did most diligently and carefully exercise him [...]e, in d [...]ng cures vpon the bodies of men. This you shall the better vnderstand, if you will marke sixe points, which I haue obserued in these cures that ou [...] Sauiour wrought, which I will run ouer as fast as I can.

First, the persons whom he cured; he refused none, that came vnto him for helpe: he excepted against none. Mat. 12. 15. Great multitudes followed him, and he healed them all. Yea, Luke 4. 40. He laid his hands on euery one of them, and healed them.

Secondly, the diseases themselues that he cured, Agues, Mat. 8. 15. palsies, Mat. 9. 2. dropsies, Luke 14. 2. leprosies, Luke 5. 12. issues of bloud, Mat. 9. 20. blindnesse, Iohn 9. 1. deafenesse, Mar. 7. 32. dumbnesse, Matth. 15. 30. lamenesse, Mat. 21. 14. lunacy, Mat. 4. 24. In a word, there was no kind of disease whatsoeuer, that he refused or failed to helpe men of, that came vnto him for helpe. Mat. 4. 23. He healed euery sicknesse, and euery disease among the people.

Thirdly, obserue the time he tooke for curing of men: he neglected no opportunity to do it: he cured very many on the Sabbath dayes, Luke 13. 14. yea, after he had spent himselfe by preaching in the Synagogue at Capernaum vpon a Sabbath day, yet when Euen was come, and the Sun was downe, they brought to him all that were diseased thereabout, and he healed them, Mar. 1. 32. Yea, the Euangelist Luke, speaking of that very miracle, Luke 4. 40. saith, He laid his hands on euery one of them, and healed them.

Fourthly, obserue the place wherein he did these cures, he did them oft times in the Synagogues and Church. assemblies, Matth. 21. 14. Marke 3. 3. Luke 13. 10. 12.

Fiftly, his readinesse and willingnesse to helpe men in this case. He did not this onely when he was sought vnto, but of his owne accord many times. If he did but see any that was diseased, he was ready to offer his help vnto them, though they neuer desired it. This you shall find obserued especially, in all those that he cured on the Sabbath daies: whether it were for feare of their Teachers and Rulers, or out of a superstitious conceit that themselues had entertained of the Sabbath, there was not any one of them all, that sought his help this way vpon the Sabbath day, but he sought vnto them rather, and offered his help vnto them, Luk. 6. 6. 8. & 13. 12. & 14. 2. 4. Ioh. 5. 6. & 9. 1. 16. 14.

[Page] Sixthly and lastly obserue, with what affection and compassion of heart he did these cures; euen as one that had in himselfe a feeling of all those paines and miseries that they did endure. Matth. 20. 34. Moued with compassion (towards the two blinde men) he touched their eyes. And Marke 1. 41. Iesus had compassion, and put forth his hand, and touched the Leper. And Marke 7. 34. He sighed, and said vnto him, Ephphata.

Let vs now come to the Reasons, that moued our blessed Sauiour thus far Reason. forth to debase himselfe, as to cure the diseases of the bodies of men in this sort. And I finde three principall Reasons of it:

First, he did this to proue himselfe to be the Son of God. For the curing 1. of such diseases, in such a manner as he did, was sufficient to conuince the conscience of euery man, that he was indeed the Sonne of God. Iohn 15. 24. If I had not done workes among them, which none other man did, they had not had sinne. So doth he reason with the Scribes, Matth. 9. 6. That yee may know that the sonne of man hath authority vpon earth, to forgiue sinnes (then said he to the sicke of the palsie) Arise, take vp thy bed, and goe to thine house. If any shall obiect against this argument, that the Prophets and Apostles did also miraculous cures vpon all manner of diseases; I answer, It is true, they did so; yea, the Apostles did greater miracles than those that our Sauiour did; according to that promise, Iohn 14. 12. Hee that beleeueth in me, the workes that I doe, hee shall doe also, yea greater than these shall he doe: for I goe vnto my father. And Act. 19. 11, 12. God wrought no small miracles by the hands of Paul; so that from his body were brought vnto the sicke kerchiefes and hand-kerchiefes, and the diseases departed from them. Yea, it may appeare, Acts 5. 15. That the very shadow of Peter di [...]ure many.

But yet I say that though the Prophets and Apostles did the same, yea greater miracles than our Sauiour did, yet did not they them in the same manner that he did: he did them in that manner as neuer any other did, and as did euidently proue him to be the Sonne of God. Two notable differences therefore you shall obserue betweene the miracles of the Prophets and Apostles, and the miracles of Christ. First, he wrought his miracles in his owne name, and by his owne power and commandement; and so did none of them. They were wont to vse earnest prayer, when they were to doe a miracle, that they might declare the power whereby they were to worke, was none of their owne, but to be receiued from aboue, so did Eliah in restoring of the widow of Sareptaes childe to life, 1. King. 17. 20. 21. and Peter in restoring of Tabitha, Acts 9. 40. so did the Elders in the miraculous curing of the sicke, by annointing them with oile, Iam. 5. 14, 15. Or if any time they did not vse prayer, but did their miracles rather by way of commanding, than of inuocation; yet they euer professed they did them not in their owne name, or by their owne power, but onely in the name of Iesus. Acts 16. 18. I command thee in the name of Iesus Christ, that thou come out of her. Secondly, he had this power at all times, and could doe these miracles whensoeuer he would: so could none of them. The Apostles (though they had receiued the gift to cast out Diuels, Matth. 10. 8.) yet could they not doe it at all times, Matth. 17. 16. And Paul (though he had that maruellous power to heale all diseases, euen with the hand-kerchiefes that were carryed from his body, Act. 19. 12.) yet had he not this gift at all times; for then would not hee haue suffered Epaphroditus to haue beene so neare vnto death as he was, Phil. 2. 27.

The second Reason why Christ wrought so many miracles for the curing of mens bodily infirmities, was to proue himselfe to be that Messia 2. and Sauiour that God had promised by the Prophets. When the Prophet had foretold the comming of the Messia, Esay 35. 4. Behold your God commeth, [Page] euen God with a recompence, he will come and saue you: He tells them in the next words, verse 5. 6. what manner of miracles he should doe when he came, whereby they should know him: Then shall the eyes of the blinde bee lightened, and the eares of the dease be opened; then shall the lame man leape as an Hart, and the dumbe mans tongue shall sing. And our Sauiour (when Iohn Baptist sent two of his Disciples vnto him, to know whether he were the Messiah that should come, or whether they should looke for another) he proues himselfe to be so, by the manner and kinde of miracles which he wrought. Matth. 11. 4, 5. Goe and shew Iohn what things ye haue heard and seene, the blinde receiue sight, the halt doe goe, the lepers are cleansed, the deafe doe heare, the dead are raised vp. And we shall finde this notable difference betweene the miracles of Christ, and those of all the Prophets and Apostles; that whereas some of their miracles tended to the hurt and punishment of man (as Moses miracles in Egypt, and Elias in calling fire from heauen, to destroy two wicked Captaines, and an hundred souldiers, 2. Kings 1. 10. and Peters in the destruction of Ananias and Saphira, Acts 5. 9. and Pauls in striking Elymas with blindnesse, Acts 13. 11.) Christ neuer shewed his diuine power in executing vengeance vpon any man; but all his miracles tended only to the profit and benefit of man. They were all sutable to that office he had receiued from his father, and fit to declare him to be the Sauiour and Redeemer of the world; they were all agreeable to the Doctrine that he was to teach; namely, the glad tidings of the Gospell. Indeed, he shewed in two mighty workes of his, in causing the figtree to wither, and the souldiers that came to apprehend him to fall backeward vpon the ground, Matth. 21. 19. Iohn 18. 6. what he could haue done this way; but he neuer did by his miraculous power hurt any man. The time he liued in was as corrupt as euer any age was, and he had many mortall enemies; and his own Disciples (euen those he loued best, Iames and Iohn) prouoked him earnestly to it, after the example of Eliah: yet could he neuer be brought to do the least hurt to any man. But rebuking these Disciples sharply for their motion, he giues this for his reason, Luk. 9. 56. The Sonne of man is not come to destroy mens liues, but to saue them: as if he should haue said, I must do only such workes, as may shew and declare me to be the Sauiour and Redeemer of the world.

The third and last Reason, why our Sauiour did so busie himselfe in 3. curing the diseases of mens bodies, was that he might thereby the better draw men to seeke vnto him for the health and saluation of their soules. That as at that time when Christ liued vpon the earth, the people of God were vexed with more and more strange diseases, than they were in any age before, that euer we can read of: there were more Lepers, and Lunatickes, and men possessed with Diuels, than in any age before; that God might by this meanes humble men, and bring them to the sense of sinne, and of the wrath of God, and so cause them to feele the neede they had of a Sauiour, and to long after the comming of the Messiah: so by this maruellous power and willingnesse that they saw in him, to deliuer them from all their bodily diseases and miseries, he sought to teach them, that he was indeed the Sauiour they were to looke for; and to draw them to seeke vnto him for full deliuerance from all their sinnes, and from the wrath of God, which they had deserued by them. That was indeed the chiefe end he propounded to himselfe in all his miracles; as we shall see plainely expressed in sundry places. When they brought one to him to be cured of the Palsie, Matth. 9. 2. he said vnto him, Sonne, be of good comfort, thy sinnes are forgiuen thee. So Matth. 8. when the Euangelist had said, verse 16. Hee healed all that were sicke: he addes, verse 17. That it might [Page] be fulfilled which was spoken by Esaias the Prophet, He tooke our infirmities and bare our sicknesses. As if he should say, This was done to signifie vnto men, and to teach them, that this was he, by whom should be fulfilled that which was spoken by the Prophet, touching the satisfaction that was to be made vnto God for all our sinnes. So the end he aymed at, in feeding the bodies of men miraculously, was to draw them, to seeke from him, a better food, euen the food of the soule; as himselfe tels them, Iohn 6. 26, 27. So when he was to cure the blinde man, Iohn 9. to shew his intent in doing that cure, he saith, verse 5. So long as I am in the world, I am the light of the world, and verse 6. so soone as he had thus spoken, he cured the man: as if he should haue said in plaine termes, My meaning in doing this cure, is to teach men, that I am the light of the world. So we reade, Matth. 11. 20. that he vpbraided the Cities, in which most of his mighty workes were done, because they repented not: whereby it appeares, that the thing he aimed at in doing those mighty workes, was to bring them vnto repentance. So that by the mercy and goodnesse he shewed vpon their bodies, (which they were most sensible of) he sought to draw them both to the knowledge and desire of the saluation of their soules.

This Doctrine teacheth vs what to iudge of all Popish miracles, of which they boast so much, and wherein they thinke, they haue so great an aduantage Vse. 1. against vs. Surely, by this we may know they are no true miracles; either they are meere trickes of legerdemaine, or (at the best) they are such lying wonders, as the Apostle speakes of, 2. Thess. 2. 9. done by the working of Sathan, and not by the power of God; because they are altogether vnlike the miracles of Christ, they tend no way to the benefit or profit of men. For (to passe by the apish trickes that they obserue and admire in sundry of their chiefe Images, the nodding of their heads, and rolling of their eyes, their weeping, and sweating, and bleeding) let vs consider the chiefe of all their miracles in their sacrament of the Altar (wherein they say, that by the omnipotent power of Christ, the substance of the bread and wine after the words of consecration, is turned into the substance of his body and bloud) let vs I say examine this grand miracle by the Doctrine we haue now heard; and we shall finde, that this is no miracle of Christ; there is no such thing done in the Sacrament, by the omnipotent power of Christ, because it tendeth no way to the benefit or profit of men; for, first, there is no certainety in it, no Papist (I say) can be certaine, that the Sacrament he receiues, is the very body and bloud of Christ, vnlesse he were certaine, that the Priest (when he consecrated it) did intend to make the body of Christ. If the Priest had his minde wandring vpon any other matter, when he did consecrate (as why may he not haue idle and wandring thoughts as well then, as when he saith his prayers?) then by their owne Doctrine, here is no Transubstantiation made; but he that worships the Sacrament commits idolatry. Secondly, say they were certaine there is indeed a Transubstantiation wrought, yet were this no benefit at all to the receiuer: for (by their owne Doctrine) the wicked and reprobate receiue with their bodies, the very flesh and bloud of Christ, as well as the Elect; and it is the spirituall receiuing and feeding on him by Faith (not the bodily receiuing and feeding on him) that profits the soule; according to that, it is the spirit that quickneth, the flesh profiteth nothing, Iohn 6. 63. Thirdly and lastly, it is so farre from profiting the people of God, that it tends greatly to their hurt and preiudice: for whereas the Lord, for the singular helpe of our Faith, hath ordained in the Sacrament, sensible and visible signes and elements, most fit to represent vnto vs that inuisible grace, which he offers vs in it, this miracle of theirs takes from vs those sensible and visible signes, and so depriues vs wholly of that helpe our Faith might receiue by them: For as for the colour, and shape, and taste of the Bread and Wine, [Page] which they say, remaine after Transubstantiation, they can be no fit signes to represent vnto vs the body and blood of Christ, and that spirituall nourishment and refreshing we haue by it, because there is no analogie or proportion at all betweene them: seeing it is not the colour, or shape, or taste of those elements, that doe nourish or refresh the body, but the substance of 2. them onely.

Secondly, this should greatly comfort all poore penitent sinners, and encourage them, to goe boldly to Christ for helpe in all their miseries and distresses. And in this Doctrine, such may finde foure notable grounds of comfort and encouragement: First, if when he was here in the forme of a seruant, he was able (though absent in body) to see and take notice of the misery of this childe, and able to relieue and cure him; how much more is he able to doe the like for vs now, when he fits at the right hand of his father? Secondly, if he being on earth, had that compassion euen of the bodily wants, and paines, and miseries of men, as to be troubled and grieued to see the people continue with him three dayes and had nothing to eate, Mat. 15. 32. and to sigh to see a man to be deafe, and to haue an impediment in his speech, Marke 7. 34. if he were then so ready to helpe and giue good successe to them, in the labours of their callings, as he did to Peter and his fellowes when they were fishing, Luke 5. 5, 6. what should moue thee to doubt, but he will now also much more haue compassion on thee, and be ready to relieue thee in all thy wants and distresses; specially in the anguish and misery of thy soule? Thirdly, if being on earth, he was so ready to offer his helpe to them in misery; if in his whole conuersation he was then so meek and gentle towards all men, and all his miracles were done so for the profit of men, that he might encourage all poore sinners without feare, to come vnto him for helpe: What should moue thee to thinke, that he will reiect thee that commest, and seekest, and prayest to him for helpe in thy distresse? Fourthly, if he were so good and gracious to all sorts (euen to wicked men, yea to his enemies; such a one as Malchus was, Luk. 22. 51.) why wouldest thou doubt, that fearest to offend him, and studiest in all things to please him, but he will be much more ready to doe thee good?

The third and last vse of this Doctrine is for instruction; that seeing one end Christ aimed at in curing and helping the bodies of men, was thereby 3. to draw them to seeke to him for helpe of their soules: therefore the weale and woe of our bodies should draw vs to a consideration and care of the estate of our soules.

First, If the paine and misery that sin hath brought vpon the body be so grieuous and intolerable, thinke what the paine and misery of thy soule will be, if thou seeke not helpe for it. Pro. 18. 14. A wounded spirit who can beare? For thy soule hath beene the fountaine, from whence all the sins of thy body haue sprung, Mar. 7. 21. From within out of the heart of men proceed adulteries, fornications, murders, thests, &c. and thy body hath beene but as a seruant and instrument to thy soule in these sins.

Secondly, if thou finde such sweetnesse and comfort in the blessings God hath prouided for thy body, thinke how much sweeter and more desirable those dainties and pleasures are, that he hath prouided for thy soule; what it is to be satisfied with the good things of his house, euen of his holy Temple; as the Prophet speaketh, Psal. 65. 4. what that fulnesse of ioy and pleasures are, which God hath prepared for them that loue him, in his euerlasting Kingdome, in thy presence is fulnesse of ioy, at thy right hand there are pleasures for euermore Psal. 16. 11.

Thirdly, if thou haue such care to prouide for thy body, that it may be kept free from all misery, and abound in delights of all sorts; how much [Page] more carefull shouldst thou be to prouide thus for thy soule? seeing, first, if it be well prouided for and saued, thy body shall be sure to be saued also. Therefore we shall see, that both our blessed Sauiour at his death, Luke 23. 46. and Steuen also at his, Acts 7. 59. commend onely their soules into the hands of God, and shew no care, nor make any mention at all of their bodies. Secondly, euen in this life the welfare of thy body depends on the good estate of thy soule, ye shall serue the Lord your God, and he shall blesse thy bread and thy water, and I will take sicknesse away from the midst of thee, Exod. 23. 25. My words are life to those that finde them and health to all their flesh, Pro. 4. 22.

Lecture the ninetie seuenth. August 20. 1611. IOHN IIII. L.

THe last day we heard, that the first words of this verse, containe in them the comfort and satisfaction, that this Ruler receiued from Christ, after he had beene so sharply rebuked by him. And that herein the grace and mercy of Christ appeared in two points: first, that he shewed his diuine power, in the cure euen of a bodily infirmity: secondly, that he did this at the request of a man, that was so weake in Faith as this Ruler was. The former of these we finished the last day, and now it remaines we proceed to the latter; namely, that the wants and weaknesses of this Ruler notwithstanding, Christ granted his request, and healed his childe. Now that we may the better receiue instruction from this example, we must obserue in it these three points: First, the great ignorance and want of Faith, that was in this Ruler at this time, when he craued helpe of Christ for his sonne. Secondly, the great goodnesse and respect that Christ shewed vnto him, notwithstanding this. Thirdly, the reason why Christ did shew this respect to so ignorant and weake a man. For the first, how ignorant and weake in faith he was, you shall discerne in fiue points: First, by the checke and reproofe that Christ gaue him, verse 48. Secondly, in that he sought not to Christ for helpe, till all other meanes failed him, and his childe was euen ready to dye, verse 47. Thirdly, that he thought Christ could not helpe his sonne, vnlesse he went downe to him, verse 47. 49. he thought, he must needs either pray with him, or annoint him, or touch him, or vse some other ceremony and solemnity about him, or else he could do him no good; being in this (as it seemes) of Naamans minde, Behold (saith he) I thought, he will surely come out to me and stand, and call on the Name of the Lord his God, and strike his hand ouer the place, and recouer the leper, 2. Kings 5. 11. Fourthly, in that he thought it would be to no purpose for Christ to go to his son, if he were once dead, ver. 49. Fifthly and lastly, being rebuked by Christ for his infidelity, he regarded it not, nor seemes to be at all affected with it; but was more troubled with his affliction, than with his sin, verse 49.

Now for the goodnesse and respect that Christ shewed vnto him notwithstanding, we may obserue it in three points: First, that he expostulateth no further with him concerning his infidelity, but perceiuing that his minde was so oppressed with griefe, that he could not regard, nor be affected with that which was said concerning his sinne; he beares with him in it, and saith no more of his sinne. Secondly, that he yeeldeth vnto his importunity, and healeth his sonne, as he had desired. Thirdly and lastly, he grants him more than he did desire, or could hope [Page] for at his hands: for whereas he desired only, that he would go downe and heale his sonne, verse 47 49. and that would haue required some time; Christ doth immediately deliuer his childe from all his paine and danger, and restoreth him to health.

And for the Reason that moued Christ to shew such respect to this weake man (which is the third point I told you is to be obserued in the Text) though it were chiefly in himselfe, euen in his owne mercy; he shewed mercy on him, because it pleased him so to doe, Rom. 9. 18. yet had he (doubtlesse) respect vnto those small seedes and beginnings of Faith and vprightnesse of heart, which he discerned in him. He saw, first, that he came to him for helpe, with an honest heart, and perswasion that he was able and willing to doe him good: secondly, that he was constant, and importunate, and would not be driuen away by the repulse he receiued from him. And for this cause had Christ so great respect vnto him, notwithstanding all the faults and weaknesses, that he discerned in him. Then from these three points, thus obserued in the Text, this Doctrine ariseth for our instruction:

That the Lord is not wont to reiect his seruants for any of their infirmities. True it is, the Lord is not so blinded with affection towards his children, Doct. 3. as he cannot see any fault in them; or doteth so vpon them, as to delight in their blemishes; or is so indulgent towards them, as he is loth to grieue and displease them, as many foolish parents are: for first, he mislikes, and is displeased euen with the least fault he sees in any of his children. Hab. 1. 13. He hath pure eyes, and cannot see euill, he cannot behold wickednesse. See this in the angry reproofes, that Christ hath beene wont to giue, euen to his best beloued Disciples, euen for their ignorance, are ye also yet without vnderstanding? Doe yee not yet vnderstand? Matth. 15. 16, 17. and for their weakenesse of Faith, ô faithlesse and peruerse generation, how long shall I be with you? how long shall I suffer you? Matth. 17. 17. and therefore none that hath grace, may please himselfe in the least of his corruptions, but ought to be grieued and humbled for it. Yea, if his children doe slip into any foule faults, hee will as sharply correct them, as he will doe any other. Amos 3. 2. You onely haue I knowne of all the families of the earth: therefore I will visit you for all your iniquities. See an example of Gods seuerity towards Moses, for delaying the circumcision of his son, in the Iune the Lord met him and sought to kill him, that is, he did breake forth vpon him by some grieuous iudgement that was so sensible, as both Moses and Zipporah tooke notice of it and of the cause of it too, viz. the neglect of circumcising their son, Exod. 4. 24. yea, the Lord will sooner beare with grosse sinnes in others, than with the appearance and shew of euill in his owne. The Lord your God is a iealous God among you, Deut 6. 15. and a iealous husband, cannot endure so much as the shewes of vnchaste loue in his wife towards another; in lookes, or talke, or gesture, or secret company. And therefore the nearer any man drawes to God in a profession of piety and religion, the more carefull had he need be, to looke to his waies. And he is a mad man, that imagines, because he is a professour, God will beare with him in his sinnes. And yet for all this, the goodnesse of the Lord is (certainely) wonderfull this way, in bearing with his seruants, and not reiecting them for their infirmities: for (besides, that none of all their frailties shall be imputed vnto them to their condemnation, Rom. 8. 1.) He seeth no iniquity in Iacob, nor transgression in Israel, Num. 23. 21. He doth so passe by many of the foule infirmities of his children, as he doth not so much as correct them in this life for them, nor checke them, nor make any mention at all of them. And this is surely very admirable, considering how iust the Lord is, and how he hates sinne, which [Page] made the Prophet to burst forth into that admiration, Micah 7. 8. Who is a God like to thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? This we shall the better beleeue to be so, by considering three points: First, that though the Lord hate all sinne euen in his owne seruants, and they dislike themselues for it, yet he liketh neuer the worse of them for their frailties. Iob, we know, shewed great impatiency, Iob 3. insomuch as afterwards, when he considered how he had carryed himselfe, he saith, Chapt. 42. 6. I abhorre my selfe, and repent in dust and ashes: but God seeth no such matter in him, God counteth him a most patient man; when he condemned himselfe, God iustified him, Ioh 42. 7, 8. and twice chargeth his friends thus, Yee haue not spoken of [...]e the thing that is right, like my seruant Iob. The like we shall see in Dauid, he complaineth of himselfe, Psalme 40. 12. that his sinnes were more than the haires of his head: therefore his heart failed him. But the Lord had a farre better opinion of him, than he had of himselfe; for thus God saith of him, 1 Reg. 14. 8. that he had followed him with all his heart, and done onely that that was right in his eyes. Secondly, these very workes, wherein his seruants haue shewed much frailty, he hath accepted of, and taken them in good part, and hath not beene wont to reiect the good workes they haue performed, because of the corruption they haue shewed in them, 2. Chron. 6. 8 Whereas it was in thine heart, to build an house to my Name (saith the Lord to Dauid, yet was it ignorantly and fondly done of him, to purpose such a thing without warrant from God, as appeareth, spake I a word to any of the iudges of Israel (whom I commanded to feed my people) saying, why haue yee not built me a house of Cedars? 1. Chron. 17. 6.) thou didst well in that thou wast so minded. The like to this we may see in a prayer Dauid made, Psal. 31. 22. I said in my haste, I am cast out of thy sight (and what more wicked or corrupt thought could any man haue in prayer?) yet marke what followeth, Yet thou heardest the voice of my prayer, when I cryed vnto thee. God reiected not his prayer, though it were tainted with so foule a corruption. But what speake we of Dauid? Esay 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 [Page] 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 Reas. 1. 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 2. 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 Use. 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 [Page] 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. I said in my haste, I am cast out of thy presence, and 116. 11. I said in my haste, all men are lyars. The purpose and desire and resolution of the heart in euery regenerate man, is to please God in all things. Esay 26. 8. The desire of our soule is to thy name, and to the remembrance of thee. See an example of this in two that fell into the foulest sins, of any regenerate man we reade of in Scripture, Dauid and Peter. What the purpose and full resolution of Dauids heart was, you may see, Psal. 119. 106. I haue sworne, and will performe it, that I will keepe thy righteous iudgements. How fell he then into so foule a sinne? Surely he was suddenly ouertaken with some passion of lust before he was aware, and so he fell. So likewise of Peter we may see, what the full purpose and resolution of his heart was, Matth. 26. 33. 35. Though all men should be offended by thee, yet will I neuer bee offended: though I should die with thee, yet I will not denie thee. How fell he then into so foule a sin? Surely he was suddenly ouertaken with a passion of feare, before he was aware, and so he fell. Now it is quite contrary with the vnregenerate man; For he feares not to sin, Pro. 14. 16. The foole rageth and is carelesse, he commits sin with prepensed purpose and determination of heart. Psal 364. He imagineth mischiefe on his bed; he setteth himselfe vpon a way that is not good, and doth not abhor euill, Rom. 13. 14. He takes thought for the flesh to fulfill the lusts of it. Yea (as if their inclination to euill by nature were not strong enough) They draw on Iniquity with cords of vanity, and sinne as with cart ropes, Esay 5. 18.

The second difference is in the diuers disposition of their heart, euen at that time when they doe sinne. The regenerate man neuer falls totally into any sinne, nor commits it with the whole sway of his soule, with full consent of his will. But when the flesh tempteth and draweth him to sinne, the spirit resisteth the motion, and drawes another way, euen when they sleepe their heart waketh, Cant. 5. 2. 1. Iohn 3. 9. Hee that is borne of God sinneth not, neither can hee sinne; because the seede of God remaineth in him. Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the fl [...]sh; and these are contrary one to another; so that yee cannot doe the same things that ye would. He obeyes sin as the slaue doth his master. Rom. 7. 14. This (though it be not alwaies felt by himselfe, yet) to another that is a spirituall man, it will appeare by two notes:

1. Try them euen when they are at the worst, and some grace will appeare in them; blow away the ashes, and yee shall discerne some sparkles of grace in them, see this in Dauids readinesse to yeeld to the reproofe of Nathan and to confesse his sinne euen when he had fallen so fearefully, and lyen so long in his sin, 2. Sam. 12. 13. And in praying and crying to God, and calling him most affectionately his God, euen when he thought (in his passion and tentation) that God had forsaken him, Psal. 22. 1. As if thou come to the poore distressed Christian, that complaines he is but an hypocrite, [Page] and vtters many words, sauouring of nothing but infidelity and despaire; and aske him whether he be not affraid to offend God, and loue not his children, &c. and he cannot deny this; or if he do, yet maist thou euidently discerne, that he speaketh falsly against himselfe.

2. Obserue them, and thou shalt finde their ioy is not as it hath bin, after once they haue yeelded to the temptation, that made Dauid cry, Make me to heare ioy and gladnesse that the bones that thou hast broken, may reioyce, Psal. 51. 8. so we shall finde the two Disciples that were going to Emaus, when they began to doubt and wauer, were made sad in heart by it, Luke 24. 17. It is with them in this case as it was with Rebecca when she felt the two twins strugling with her, Gen. 25. 22. When they say, they haue no Faith nor Grace in them, aske them whence then comes this sorrow, and palenesse, and losse of sleepe, &c. Now the wicked man is of a quite contrary disposition: for he is all flesh, and hath no such resistance in himselfe, (vnlesse it be, first, from the light of his naturall conscience, for the effect of the Law is written in their hearts, as the Apostle speaketh, Romanes 2. 15. or, secondly, from the repugnancy of his lusts betweene themselues, their lusts war in their members, Iames 4. 1.) Luke 11. 27. All things are at peace: he sins willingly, and with all his heart, Iohn 8. 44. Ye are of your father the Diuell, and the lusts of your father you will doe.

A third difference is the diuers disposition of heart, after they haue committed sinne: For the godly is wont to finde much paine and griefe in his heart, much remorse of conscience, euen for the smallest sinnes he hath committed against God; as we see in Dauid, his heart smote him for cutting off the skirt of Sauls garment, and for giuing commandement for the numbring of the people, 1. Sam. 24. 6. 2. Sam. 24. 10. and in Paul, the remnants of originall sin in him, made him cry out, ô wretched man that I am, &c. Rom. 7. 24. If sinne be an infirmity, it will put the heart to this paine, as all bodily infirmities will the body. And though Dauid lay long in his sin, before he could recouer himselfe by sound repentance, yet from the day he committed his sin, this remorse began in him, and he neuer found true ioy againe, till he had effectually repented, Psal. 51. 8. Now it is not so with the wicked, but after many foule and haynous sins their hearts are as quiet, and as iocund as before: An example of this we haue in Iosephs brethren, after they had conspired to slay him and (being disswaded from it) had stript him of his cote and cast him into a pit, they sate downe to eate bread, Gen. 37. 24, 25.

Another difference there is in the diuers disposition of their hearts, after they haue committed sin; which is the fourth and last difference. The godly cannot continue in sin, but after he hath falne, he riseth againe: yea, he obtaineth further strength against his corruption, and power to forsake his sin; so that he will not be so apt to fall into it againe, as he was before. True it is, a regenerate man may fall into the same sinne againe, neither can any man define how oft, and into how hainous sins a man that is soundly regenerate may fall: yet doe we not finde, that any childe of God hath falne oft into the same haynous and scandalous sinnes. Indeed, in a smaller slip of concealing his wife, and causing her to say she was his sister, we finde Abraham taken twice, Gen. 12. 13. and 20. 2.

But for their foule sinnes we shall finde, that Noah was neuer drunke but once; nor Dauid committed adultery but once; neither Peter returned euer againe to his Apostasie; nor Paul to his persecution, after they had once repented. This is expresly said of Iudah, after he truely saw his sinne, hee knew Tamar againe no more, Genesis 38. 26. Secondly, it's made a property of them that are in Christ Iesus, in the state of grace, that they walke not after the flesh, Rom. 8, verse 1. Though they cannot kill or [Page] restraine all outward lusts, yet they are made able to keepe them from reigning in them, so as willingly to obey it in the lusts thereof, as the Apostle speaketh, Rom. 6. 12. but they (by little and little, at the least in the vnfained desire and endeuour of their hearts) doe mortifie the deeds of the body by the spirit, Rom. 8. 13. And it is a shrewd signe, that it reignes, when it hath once the body at command, which made the Apostle say, Let not sin reigne in your mortall bodies, neither yeeld you your members as instruments of vnrightonsnes vnto sin, Rom. 6. 12, 13. On the other side, he is called an enemy of God, that (Psal. 68. 21.) goes on in sin. And 2. Pet. 2. 19. its made a note of a gracelesse man, when he cannot cease from fin. The Reason is plaine, because the vertue of Christs death is neuer separated from the merit of it. When the merit of it is effectuall to iustification, and pardon of sin, then the vertue of it is effectuall to sanctification, & to the destroying of the power of sin, when once the Lord hath sprinkled cleane water vpon vs, and (through the imputation of Christs sufferings and righteousnesse) made vs cleane; when he hath thereby cleansed vs from all the filthinesse of our sinnes, then he will also giue vs a new heart and a new spirit he will put into vs, he will take the stony heart out of vs, and giue vs a heart of flesh, Ezek. 36. 25, 26. He so speakes peace vnto his people, and to his Saints, that they may not turne againe vnto folly, Psal. 85. 8. Now the vnregenerate man continueth and walketh in sin; yea, like the dropsie man, the more he sins the more he may: one foule sin, being as a shooing-horne, to draw on another.

Lecture the ninetie eighth. August 27. 1611. IOHN IIII. L.

NOw (hauing the last day, preuented the mistaking and abuse of it) it remaines that we proceed to the Vses, that are to be made of this Doctrine, and they are principally three:

The first is for instruction, to teach vs, that for as much as the Lord reiects 1. none of his children for their infirmities, but loues and esteemes of them neuerthelesse for their weakenesse: Therefore we should learne, not to despise or reiect any childe of God, because of his infirmities: for therein the perfection of a Christian shall appeare, euen in following and striuing to be like his heauenly father, Matth. 5. 45. And we are his children, when we resemble him, and are of his disposition, be ye therefore followers of God as de are children, Epes. 5. 1. And will any of vs seeme to be holier than God? to dislike sinners more than he doth? That were grosse hypocrisie.

Obiect. But you will say, there is small consequence in this reason: seeing they that are Gods children, and vpright in heart, are perfectly knowne to him, so are they not to vs. If we knew who were Gods Elect, and who had vpright hearts indeed, we would hold our selues bound to loue and beare with all such, notwithstanding many weakenesses that we discerned in them; but we know the world is full of hypocrites, that will make a good profession, and yet haue but false hearts.

Answ. I answer, that if a man professe the feare of God, and his course of life be agreeable thereunto, though he haue many frailties, we are bound to esteeme him the childe of God. Rom 8. 1. They are in Christ Iesus that walke not after the flesh. And 1. Sam. 16. 7. Man iudgeth according to the outward appearance. And though we may well be deceiued in this, because mens hearts are deceitfull, Ier. 17. 9. yet this is a safe and holy [Page] errour, I may say: Our iudgement, though it be erroneous in this, yet it is the iudgement of true charity: and therefore such as God commands, and we may haue comfort in 1. Cor. 13. 5. It thinketh not euill, verse 7. It beleeueth all things, it hopeth all things. Now it cannot be denied, but in many of these there be sundry infirmities; in some, error in iudgement; in other, much frowardnesse, vnthankefulnesse, pride: nay, in some, foule faults and slips in their conuersation. I say not, that thou art bound to thinke well of all that professors doe: No, we heard the last day, the Lord fauours not the faults of his dearest children.

But three duties thou owest to euery one, that so professe the feare of God.

First, thou must delight, and gladly take notice of the good things that are in him; obserue him well, to see if you can discerne any one testimony of soundnesse of heart, any one signe of the life of grace, and gladly take notice of it, Let vs consider one another saith the Apostle, Heb. 10. 24. and 1. Cor. 16. 17, 18. Hauing spoken of the excellent things that were in Stephanus, Fortunatus, and Achaicus, he chargeth the Church, that they should know, or acknowledge, such men. Therefore it is to be wished, that Christians, when they meet, would exercise themselues so, as they might haue proofe of that grace that is in each other: and this would exceedingly encrease loue.

Secondly, because if he doe in any measure soundly feare God, thou art bound to honour him in thine heart, Psal. 15. 4. None shall goe to heauen that cannot honour them that feare the Lord. Therefore you must not be glad, but loth to see or heare of his faults or infirmities. Thou shouldst doe to euery childe of God, because thou art bound to honour him, as Sem and Iaphet did to Noah, because they were bound to honour him, Gen. 9. 23. couer his nakednesse. Euery one of vs should count it a foule corruption in our nature, be ashamed of it, bewaile it to God, and striue against it, that we are so like the Beetle or Horse-flie, that if he flie into a field that is neuer so full of sweet flowers, yet if there be but a little filthy dung in it, his eye and sent is onely to that, and vpon that onely will he light. So are we apt to passe by all the good things that are in any Christian, but his slips and infirmities we gladly obserue, we heare and inquire of them with great delight. Matthew 7. 3. And why seest thou the mote that is in thy brothers eye, &c.

Why art thou so curious an obseruer of his smallest infirmities? And yet this is not the corruption of wicked men only, but euen of the professors of Gods truth, that they heare nothing, they talke of nothing so willingly, as they do of the faults of others, euen of their brethren. Psal. 50. 20. Thou sittest and speakest against thy brother, &c. There is no talke that men will sit so long at, and so willingly as this. Pro. 18. 8. The words of a tale-bearer are as flatteries, and they goe downe to the bowels of the belly. O if the Lord should so gladly pry into all the faults of his seruants, as we that are fellow-seruants, do into the infirmities one of another, who were able to abide it? Psal. 130. 3. If thou, O Lord, shalt streightly marke iniquities, O Lord, who shall stand? Let vs therefore in this also shew our selues the children of our heauenly father; that as he doth vnwillingly see the faults of his children, hee hath not beheld iniquity in Iacob, Num. 23. 21. and passeth by many of their transgressions, Micah 7. 18. so let vs learne to do. Let vs be loth to see and heare of the infirmities of Gods seruants.

Thirdly, thou must take heed, that when his infirmities and faults be such, as thou canst not choose but take notice of, then that thou despise him not, nor reiect him for his infirmities: not for errour in iudgement, [Page] Let not him that eateth despise him that eateth not; and let him that eateth not iudge him that eateth. Why doest thou iudge thy brother? or why doest thou set at nought thy brother? Rom. 14. 3. 10. not for infirmities and slips in his life and conuersation. Mat. 18. 10. See that yee despise not one of these little ones. Where our Sauiour cals the faithfull so, neither in respect of their stature, as verse 2. nor in respect of their pouerty and contemptible estate in the world, but in respect of their many errours and infirmities; as is plaine by the comparison he vseth, vers. 12. It is not lawfull to despise so little and meane a Christian, as (through his errours and falls) is like vnto a stray and lost sheepe. And marke our Sauiours reason for this, vers. 10. Because God despiseth them not, but makes great account of them, and hath appointed his Angels to guard and attend them: yea vers 11. he sent his Sonne into the world, chiefly for their sakes; therefore must we take heed we despise them not. Now it is certaine, that many offend this way, that take themselues to be right good Christians; they that pretend great loue and respect to good men, and euen to all them that feare God, yet will be found to be despisers of these little ones. This will appeare euidently in three things.

First, by the aptnesse that is in Christians, to iudge one another. If any differ from them in iudgement, but euen in the controuersies of our Church, about matters of ceremony. If we discerne in any professor neuer so little frowardnesse, or vnthankfulnesse, or pride, or such like corruption (though both the one and the other do professe the feare of God, not in word only, but in their whole conuersation) straight we are apt to conclude, surely he is but a carnall man, he is but an hypocrite, there is no soundnesse or sincerity of heart in him. Now this is a plaine despising of Christs little ones. When the Apostle had said, Rom. 14. 34. Let not him that eateth, despise him that eateth not: he adds presently, And let not him that eateth not, iudge him that eateth: for God hath receiued him. Who art thou that condemnest another mans seruant? he standeth or falleth to his owne master.

The second signe of this is, the aptnesse that is in Christians, to estrange themselues one from another in affection, in countenance, in society, for euery small infirmity they discerne one in another. This is also a plaine despising of Christs little ones, and a spice of that foule sin, that the Prophet notes in the hypocrites of his time, Esay 65. 5. Which say, Stand apart, come not neare mee: for I am holier then thou. Of our Sauiour we reade, that though his kinsfolkes, and all the company that met at the wedding in Cana of Galile, were addicted to the superstitious purifications of the Iewes, yet did not he for that their errour in iudgement and practice, shunne their company and society, Iohn 2. 6. And of the first Christians in the Primitiue Church it is said, Acts 2. 42. that as they did ioyne together in the Apostles Doctrine, and fellowship, and breaking of bread, and prayers; so they were not strange one to another, but maintained a sweet fellowship and society together. vers. 46. They did eate their meate together with gladnesse, and singlenesse of heart. And so should we (doubtlesse) do vpon the same ground. Certainly, they that are of the same minde in all substantiall points of Religion, and are enliued and guided by the same spirit of grace, ought not to be strange one vnto another. Not loue onely, but brotherly kindnesse is required of vs one toward another, 2. Peter 1. 7.

A third signe of this is, the generall neglect of all meanes, to reclaime or strengthen a weake brother: we are apt to obserue euery fault in a weake brother, to dislike him for it, to speake of it also to others; but neither by prayer to God, nor by brotherly admonition will we seeke to reclaime him. This is a plaine despising of Christs little ones, count him not as an enemie, [Page] but admonish him as a brother, 2. Thess. 3 15. we count him not as a brother, but as an enemy, whom we refuse to admonish. Now because this is so generall a fault, and such a fault, as greatly hindreth not only the loue that should be among vs, and the comfort that Christians might finde in their mutuall society, but also the growth of grace and religion in the Church; I will therefore shew you out of Gods Word, by what meanes euery one of vs may master and sudue this corruption in our selues.

The first is, the consideration of the commandement of God, whereby we are so oft and straightly charged, to shew our loue and tender respect to Christs little ones. We know it is oft made a certaine note of one that is in the state of grace, when he can loue the brethren, when he can loue a Christian, because he is a Christian; and he that loueth not his brother, abideth in death, 1. Iohn 3. 14. Now this is no certaine argument, that we loue the brethren, when we can loue and esteeme such, as excell in grace (for so farre forth many a wicked man hath loued Gods seruants, Herod himselfe reuerenced and esteemed of Iohn, Mar. 6. 20.) but therein appeares the truth of our loue, when we can loue such a one as we know to be a brother, though wee doe see sundry faults and infirmities in him. The louing of all the Saints, is oft noted for an argument of this true loue, Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Marke therefore how oft we are charged with this respect to the weake Christian, him-that is weake in the faith receiue you, Rom. 14. 1. we that are strong ought to beare with the infirmities of the weake, Rom. 15. 1. Take heede lest by any meanes this liberty of yours become a stumbling blocke to them that are weake, 1. Cor. 8 9. If any be ouertaken in a fault (through infirmity) yee that are spirituall, restore such a one in the spirit of meekenesse, Gal. 6. 1. support the weake, 1. Thess. 5. 14.

Secondly, the consideration of this, how many and how grosse infirmities may be in a man, whose heart yet is found and vpright before God. If thou knewest a man to be Gods childe, and a temple of the Holy Ghost, thou durst not but loue him, and esteeme well of him; but thou canst not be perswaded, that such and such, in whom thou seest so many faults, can possibly be Gods children. Consider therefore, and weigh this well, that a man may be the childe of God, and soundly regenerate, and yet haue many strange infirmities in him. A man may be very ignorant of many truths; yea, though he haue neuer so many meanes to informe him in the truth, he may be long ere he can be perswaded of many truths, and yet be Gods childe: of all the elect Apostles it is said euen after Christs resurrection as yet they knew not the Scripture, that he must rise againe from the dead, Iohn 20. 9. See also what pride and ambition was in Iames and Iohn, Mar. 10. 37. what strange peeuishnesse and frowardnesse was in Barnabas, Acts 15. 39. See how impatient Iob was, Iob 3. 1. and how rebelliously Ionah murmured against God, Ionah 4. 3. 8, 9. how Peter and Barnabas both dissembled, Gal. 2. 13.

These things I repeate, not to encourage or giue comfort vnto any, that liue securely in any of these or the like sinnes: For, first, he that doth so, sins presumptuously, and hath cause to feare, God will neuer be mercifull vnto him, Deut. 29. 19. specially, when he stumbles at the Word, and makes that a Bawd to his sinne, and an imboldner of him in it, 1. Pet. 2. 8. Secondly, none of these, whom I haue named, did walke in these sins, nor wallow in them. But I speake this, onely to stay men from iudging rashly of other men, for their faults. Surely, if we should see in any that professe Religion, far lesse faults then these that I haue named, we would be ready to cry, Are these your professors? Fie vpon these hypocrites; for shame follow Sermons no longer; carry the Bible no longer vnder thy arme. But stay thy selfe, man, and say as Psal. 73. 15. If I say, I will iudge this, behold, I should offend against the generation of thy children.

[Page] The third meanes to preserue vs from rash iudgement, is the serious consideration of our owne frailties, how many and grosse they haue been, and that euen since the time of our calling. This remedy we shall find prescribed, Iam. 3. 1. My brethren, be not many masters, or teachers: and marke the reason, which he prescribeth as a remedy, Ver. 2. For in many things we finne all. So, Gal. 6. when he had said Ver. 2. Beare ye one anothers burden, he addeth, Ver. 3. For if any man seeme to himselfe that he is somewhat, when he is nothing, he deceiueth himselfe. And Ver. 4. Let euery man proue his owne worke. Mat. 5. 5. He that is poore in spirit, and can see, and mourne for his owne sinnes, will be meeke: that is, void of pride and malice against others. Mat. 7. 5. Hypocrite, first pull out the beame out of thine owne eye.

The fourth remedy against this corruption, is, the euils and dangers that a man shall draw vpon himselfe by this sinne; and those I find to be principally three: First, thou shalt be sure to find others, that will be as apt to censure, and mislike, and slander, and iudge thee, as thou hast been to do thus vnto thy brother; that will haue as little care of thy credit, as thou hast had of the credit of thy brother. This is plaine, Matth. 7. 1, 2. and Luke 6. 38. it is said, that men shall mete the same measure to vs againe, that we haue measured to other men. Secondly, this will prouoke the Lord to leaue thee to thy selfe, and to giue thee ouer to the power of the like temptation, whereby thy brother was drawne to euill: this reason the Apostle giues, Considering thy selfe, lest thou also be tempted, Gal. 6. 1. And certainly to this may many impute their owne foule slips, that they were so rigorous and extreme in the censuring of the frailties of their brethren, when themselues seemed to stand. Thirdly, this will prouoke the Lord to be more sharp and extreme in his iudgement vpon thee: His Lord was wroth, and deliuered him to the tormenters, till he should pay all that was due vnto him, Matth. 18. 34. He shall haue iudgement without mercy that hath shewed no mercy, Iam. 2. 13. Whereas therfore the best of vs haue cause to pray, as Psal. 143. 2. Enter not into iudgement with thy seruant, for in thy sight shall no man liuing be iustified: let vs be more sparing and charitable in censuring of our brethren.

Lecture the ninetie ninth. Septemb. 3. 1611. IOHN IIII. L.

IT followeth that we come now to the two other vses that are to be made of the Doctrine that we heard the last day.

The second vse then that this Doctrine serueth vnto, is for the comfort and encouragement of all the godly. It may make them chearefull and comfortable at all times, in all the occasions of their life. And this incouragement the best of Gods seruants haue need of; for we shall find by experience, that many who haue greatest care to serue God, and to please him in all things, haue sadder hearts, and are subiect more to feares than any others. And if we enquire into the cause of it, we shall find, it groweth from this principally, that the conscience of their many frailties and infirmities, putteth them into continuall feare, that they are not in Gods fauour, that he accepteth nothing that they doe. This hath beene the old complaint of Gods people, Esa. 49. 14. Zion said, the Lord hath forsaken me, and my Lord hath forgotten me. Now we haue heard in this Doctrine, that if a man haue in him the least dram of sauing grace, if he be able to say, he is no hypocrite, though he haue many frailties, his heart is vpright, then may he assure himself, that the Lord will not reiect him, nor like the worse of him for any of his infirmities, [Page] as the Lord answereth his people in the same place, Can a woman forget her sucking child, that she should not haue compassion of the sonne of her wombe? yea, they may forget, yet will I not forget thee, Esa. 49. 15. so that such a one is bound to striue against the heauinesse and vncheerfulnesse of his owne heart, and to say to his soule as Dauid doth, Psal. 4 [...]. 11. Why art thou cast downe, O my soule, and why art thou disquieted within me? True it is, that euery Christian man hath in himselfe cause enough of sorrow, and he ought to mourne, not onely for euery euill action that he hath committed through infirmity, but euen for the wants and corruptions that he espieth in his best works: for so did Paul, euen for this cause, O wretched man that I am, saith he, Rom. 7. 24. Yea, he is onely an happy man, he onely shall find true comfort that is able so to mourne, Mat. 5. 4. yet hath he not so much cause of sorrow in himselfe, as he hath to reioyce in the Lord: yea it is a greater sinne not to reioyce in Gods goodnesse, than not to mourne for his owne corruption. Therefore it is very well worth the obseruing, how often and with what earnestnesse this duty is enioyned the faithfull by the Lord, Be glad in the Lord, and reioyce ye righteous; and shout for ioy, all ye that are vpright in heart, Psal. 32. 11. Finally, my brethren, reioyce in the Lord, Phil. 3. 1. Reioyce in the Lord alwaies, and againe I say reioyce, Phil. 4. 4. Reioyce euermore, 1 Thess. 5. 16. To conclude therefore this first encouragement, I would haue these men to consider: First, they dispraise the Lord their Master much, by being so heauy and vncomfortable. As the King that Nehemiah serued, could not abide to see his seruants sad, Neh. 2. 1. no more can the Lord; he delighteth in the peace and comfort of his seruants, Psal. 35. 27. and is much offended with them, if they serue him not with ioyfulnesse, and with a good heart, considering how bountifull and good a Master he is, Deut. 28. 47. Secondly, that they discredit their Masters seruice, and do what lieth in them to alienate mens hearts from the liking of it. And indeed, what one thing causeth naturall men more to dislike Religion, than this? whereas God maketh this the onely priuiledge of his seruants, and that that should greatly commend his seruice vnto men, Esa. 65. 13, 14. that when others shall be ashamed, and cry, and howle, his seruants shall reioyce and sing.

The second encouragement that this Doctrine yeeldeth to the godly, is this: It may make them willing and desirous to serue the Lord, to the vttermost of their endeauour, and euen to thrust and enforce themselues gladly to doe him any seruice. The most men we see do flie Gods seruice, and count it more base and painfull, than any bondage and drudgerie in the world, as the Israelites did esteeme the house of God, to be an house of greater bondage and misery, than Egypt it selfe, Were it not better for vs to returne into Egypt, say they, Numb. 14. 3. Yea, we shall find, that Gods owne children haue oft times no heart at all to do him that seruice, that he requireth; but are ready to shift it off, as Ionah did, Ion. 1. 2, 3. and the chiefe thing that alienateth mans heart from religious duties, is this; That men find they cannot performe them in that manner that God requireth; and therefore they haue no heart to do any thing at all. It was the excuse that the vnprofitable seruant made for his idlenesse, and doing nothing in his Masters seruice, I knew thee, that thou art a hard man, saith he, Matth. 25. 24. And indeed, if the Lord our God were so hard and strict a Master, as would accept of no seruice, vnlesse it were done in all points according to his commandement, and would beare with no frailties and infirmities in his seruants, what mortall man could serue him with any comfort and delight? True it is, and it cannot be denied, that that to the naturall man it is vtterly impossible, to doe that seruice God requireth. That which our Sauiour speakes of the couetous man, may be said also of the voluptuous, proud, malicious, and ignorant man, [Page] Luke 18. 25. It is easier for a Camell to go thorow the eye of a needle, than for him to enter into the Kingdome of God. Yea, it is certaine, that euen to the regenerate man, Gods seruice is painefull, and full of difficulty. This we shall find said of the first degree of it: viz. the forsaking of our selues, and of all knowne sinnes. If any man will come after me, let him deny himselfe, and take vp his crosse daily, and follow me, Luke 9. 23. Resist not euill; but whosoeuer shall smite thee on the right cheek, turne to him the other also; and is any man will sue thee at the law, and take away thy coat, let him haue thy cloake also, Mat. 5. 29, 30. And the like may be said of euery spirituall duty. To say a prayer is an easie thing; but no man can pray aright without great striuing and labour, Lift vp thy prayer, Esa. 37. 4. Unto thee O Lord do I lift vp my soule, Psal. 25. 1. Striue together with me in your prayers to God for me, Rom. 15. 30. To sit at a Sermon an houre is an easie thing; but to heare, as we ought to heare, is a painfull thing; to incline our eare, and to apply our heart, Pro. 2. 2. And in a word, to make a profession of Religion, as most men do, hath no hardnesse in it; but the whole course of his life, that is a Christian indeed, and not in shew onely, is called by our Sauiour, a striuing to enter in at the strait gate, Luke 13. 24. But yet, if we knew well the disposition of this Master whom we serue, and in what manner he requireth seruice of vs, we would confesse, that his seruice hath neither any impossibility nor hardnesse in it at all; but we would acknowledge that to be most true, which both our Sauiour and the Apostle speake of, Mat. 11. 30. My yoke is easie, and my burden is light. 1 Ioh. 5 3▪ His commandements are not grieuous. Yea, we would account his seruice the most perfect freedome, and esteeme it to be the greatest happinesse in the world, to be admitted vnto it. That which the Queene of Sheba spake of Salomons seruants, may much more fitly be spoken of them that serue the Lord, 1 Reg. 10. 8. Happy are thy men, and happy are these seruants, which stand continually before thee. When God first established his Worship vnder the Law, the people did so striue, who should be most forward in seruing him (euen to the parting with of their goods by contributing to his Tabernacle) as that Moses was faine by solemne proclamation to stay them, Exod. 36. 6. And in the first times of the Gospell, men were so forward in offering themselues to serue God in the worke of the Ministry (though that calling was then subiect to much more hardnesse and danger, than now it is) and women also were so forward in offering themselues to serue him, in the office of Church-Widowes, (which, you know, required much base and painfull seruice) that the Apostle was faine to giue charge, not to admit all that so offred themselues; but such onely as were qualified according to his direction, 1 Tim. 3. & 5. And surely, if we knew our Masters disposition well, we would all be as forward and desirous to thrust our selues into his seruice, as they were; for one houre that we haue been wont to spend in his seruice, we would willingly spend three. Yea, the more time our calling would permit vs to spend in his seruice, the happier would we count our selues: according to that, Psal. 84. 4. Blessed are they that dwell in thy house, they will be alwaies praising thee. Consider therefore, and thinke oft (for thy encouragement) of the gracious disposition of thy Lord and Master: and that in these foure points.

First, he standeth not so much vpon our actions, as vpon our affections; though we be able to do very little, yet if he discerne in vs an vnfained desire to do well, he is ready to accept vs, Is there be first a willing mind, it is accepted, 2 Cor. 8. 12. He accepteth the will as the deed: Because Abraham was willing and ready to haue offered vp his son in sacrifice to God, the Holy Ghost saith of him, that he did offer him vp, Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla, that for his life they laid down their own necks, Rom. 16. 4.

[Page] Secondly, he much more esteemeth of this vnfained desire of our heart to do better, than if we could do any thing neuer so well, when he seeth vs willing, and sorry that we can do no better: The Apostle praiseth the Macedonians for this, that their will exceeded their ability, 2 Cor. 8. 3. So doth he the Corinthians, that they had begun before, not onely to doe, but also to be willing and forward a yeare agoe, 2 Cor. 8. 10.

Thirdly, if he see our heart set and resolued to do his will, in any duty he hath enioyned vs, he will be ready to helpe vs, and make that easie to vs, which was full of difficulty and impossibility before: Draw nigh to God, and he will draw nigh to you, Iam. 4. 8. Arise, and be doing, and the Lord shall be with thee, 1 Chron. 22. 16. Deale couragiously, and the Lord shall be with the good, 2 Chro. 19. 11.

Fourthly, with how much the more labour and difficulty he findeth we haue serued him in any duty, and by how many the more tentations and lets we haue striuen against, in doing of it, by so much the more acceptable shall our seruice be vnto him, God is not vnrighteous to forget your worke and labour of loue, Heb. 6. 10. And who would not be glad to serue such a Master?

The third and last encouragement that this Doctrine yeeldeth to the godly, is this, that it may cause them to sing at their worke, and to take much 3. comfort, euen in the poorest seruice they are able to do vnto God. A wonderfull thing it is to see, how little ioy men take in good duties; and the true cause of it is this, that they are apt to doubt, when they do any good duty, they do it not well, nor in that manner as they ought; and if they espie any infi mitie and corruption of the flesh, that mixeth it selfe with th [...] [...]orke of the spirit in any good action they haue done, (though they haue striuen against it, and grieued sor it) they are straight apt to thinke, that God will iudge of their worke according to that corruption, and reiect it. True it is, and cannot be denied, but that the godly may finde cause enough in themselues to be humbled, euen for their best actions when they haue performed them, and to cry with Nehemiah, Remember O my God concerning this, and spare me according to the greatnesse of thy mercy, Neh. 13. 22. and they haue also cause of feare before they vndertake them, nay it is not possible we should do any good duty well, vnlesse we do it in feare. None of vs can preach well, vnlesse we vndertake this businesse with feare least we should not do it well, and approue our selues to God: in it Paul professeth of himselfe, that he was (in the exercise of his Ministry among the Corinthians) with them in weakenesse, and in feare, and in much trembling, 1 Cor. 2. 3. None of you can heare well, vnlesse you come with feare and reuerence, vnlesse ye be humbled at the Lords feet to receiue his word, Deut. 33. 3. Paul praiseth the Corinthians for this, and saith, Titus ioyed much to see it in them, that they receiued the doctrine and Ministry of Titus with feare and trembling, 2 Cor. 7. 15. In a word, we cannot pray or do any other religious duty well, vnlesse we vndertake it in feare, lest we should not performe it as we ought, Serue the Lord with feare, Psal. 2. 11. Let vs haue grace whereby we may serue God acceptably, with reuerence, and godly feare, Heb. 12. 28. Nay we cannot conscionably and well performe any duty in our Christian conuersation, vnlesse we do it in feare: Seruants must obey their masters with feare and trembling, Ephes. 6. 5. Yet as there must be in vs this feare rising from the apprehension of the Lords holinesse, and our owne great insufficiency to do any good dutie; so must there be in vs ioy and gladnesse of heart, rising from the consideration of the Lords goodnesse, and readinesse to take in good part the poore seruice we do vnto him. There must be in vs in euery seruice we doe vnto God, these two contrary affections; feare, in respect of our owne vnworthinesse and insufficiencie; ioy and gladnesse of heart, in respect of the gracious disposition [Page] of the Master whom we do seruice vnto. This is that the Prophet meaneth, Psal. 2. 11. Serue the Lord with feare, and reioyce with trembling. We should come with chearefull and glad hearts to his seruice, Serue the Lord with gladnesse, come before his presence with singing: enter into his gates with thanksgiuing, and into his courts with praise; be thankefull vnto him, and blesse his name. For the Lord is good, his mercy is euerlasting, and his truth endureth vnto all generations, Psal. 100. 2, 4, 5. and so should we depart from it. And three Reasons there be may moue vs to do so.

1 He will not straightly marke, but passe by and pardon many infirmities in our seruice we do to him with vpright hearts, Who is a God like vnto thee that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage: he retaineth not his anger for euer, because he delighteth in mercy, Mic. 7. 18. If thou Lord shouldest marke iniquities: O Lord, who shall stand! But there is forgiuenesse with thee that thou mayest be feared. I wait for the Lord, my soule doth wait, and I trust in his word. Let Israel hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption, Psal. 130. 3, 4, 5, 7.

2 He doth not exact of vs that we vtterly banish all corruption, so as it may not dwell in vs, but onely that we should not suffer it to reigne in vs, Rom 6. 12.

3 He not onely accepteth and taketh in good part the poorest seruice we doe to him, notwithstanding our corruptions and frailties, but euen delighteth and taketh great pleasure in them, Cant. 2. 14. He accounteth all our good workes as the fruit of the Vine, Esa. 5. 4. Yea, it cannot choose but be so; for, Christ casteth of his odours into them, and so presenteth them to his Father, Reu. 8. 3.

Lecture the hundredth. Septemb. 10. 1611. IOHN IIII. L.

IT followeth now that we come to the third and last Vse that is to be made of the former Doctrine, and that is, to exhort euery man, that for as much as the Lord hath such gracious respect to all his seruants, in whom he doth discerne truth and vprightnesse of heart: he will beare much with them, and accept of them and their seruices, notwithstanding all their infirmities; that therefore we would euery one of vs labour by diligent triall, and examination of our selues, to finde that there is this truth and vprightnesse in our hearts. Now to stirre vp my selfe and you all to this care; let vs consider these three things. First, the blessed estate and condition of that man, who is sound and vpright in heart. Secondly, the dangerous estate of the man that is an hypocrite, and hath a false heart. Thirdly, the difficulty of discerning the vprightnesse of the heart, and putting a difference between him that is an hypocrite, and him that is vpright in heart. And for the first, the man that knoweth his heart void of hypocrisie, though he haue many 1. weaknesses and frailties, may be sure that he is Gods child, and may be out of doubt that he is in Gods fauour, and that nothing shall euer be able to separate him from the loue of God. It is oft said, the Lord valueth and esteemeth of euery mans actions, according to the heart they proceed from. Ier. 17. 10. I the Lord search the heart, and trie the reines, euen to giue euery one according to his waies. 1 Reg. 8. 39. Be mercifull, and doe, and giue to euery man according to all his waies, as thou knowest his heart. He accepteth Abels sacrifice, not Cains; Abrahams laughing, not Sarah's; Maries question, not Zacharies; esteemeth more of a cup of cold water that one giueth, than of many thousands [Page] that another giueth, of the widowes two mites, more than of all that the rich men cast into the treasurie, Luke 21. 3, 4. And when the Holy Ghost speaketh thus, his meaning is to say, God esteemeth euery man according to that grace he discerneth in him; the man that hath any sauing grace in him, he acknowledgeth for his owne; and the words and actions that proceed from his grace and spirit, he will accept of. In this respect, they that haue receiued the Spirit of God, are said to haue the Lords marke, Ezek. 9. 4. and the Lords seale vpon them, Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit, called, the beholding of the heart, the respecting of the heart? Surely, because the heart is the chiefe and most proper seat of Gods grace, and of the spirit of regeneration in euery man; the seed of God is sowne in the furrowes of the heart, 1 Ioh. 3. 9. Therefore also is the regenerate part called oft the inner man, Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart, 1 Pet. 3. 4. Now as God esteemeth of euery mans actions, according to that heart and inward grace it proceedeth from, so yet he esteemeth men, not so much according to the measure and quantity of grace they haue, as according to the truth and soundnesse of grace, that he discerneth in them: and this is a comfortable point, if it be well considered. If a man haue any one grace in him in truth and soundnes (though it be but one, though that one be exceeding small and weake, as that little spark in the smoking flaxe; and, you know a very little spark will make flaxe to smoke, Mat. 12. 20.) he may be sure he is the child of God. Mark therefore how oft this is spoken of, as the most infallible note of Gods child. Ioh. 1. 47. Behold indeed an Israelite (saith Christ of Nathaniel) in whom is no guile. Psal. 32. 2. Blessed is the man, to whom the Lord imputeth not iniquity. (But how shall we know this happy man, whose sinnes are forgiuen? he addeth) and in whose spirit there is no guile. And Ver. 11. Be glad ye righteous, and reioyce in the Lord, (Yes, but who is righteous? If none may reioyce but those that are righteous, what are we the better? therefore he expounds himself in the next words) and be ioyfull all ye that are vpright in heart. Heare what a prayer the Prophet maketh, Psal. 125. 4. Do good vnto those that be good, and to them that are vpright in heart. See the Lords answer to that prayer, Esa. 63. 8. He said, Surely they are my people, children that will not lie. So I was their Sauiour. Marke what comfort the poore seruants of God haue found in this, Remember now O Lord I be seeth thee, how I haue walked before thee in truth, and with a perfect heart, Esa. 38. 3.

Now on the other side, consider the dangerous and fearfull condition of euery 2. hypocrite, of euery man, who hath a false and vnsound heart; for let such a one liue neuer so ciuilly before men, yea, let him perform neuer so good duties, and such as God commandeth: yet, 1. He doth but lose his labour; God accepteth nothing that he doth: as it is said of Amazia, 2 Chro. 25. 2. He did that which was right in the sight of the Lord, but not with a sound heart. 2. His state shal be fearfull in the life to come, as well as the state of the vilest liuer. Mat. 24. 51 God will cut him off, and giue him his portion with hypocrites: there shall be weeping and gnashing of teeth. 3. When God doth by affliction awaken his conscience, and discouer to him the vnsoundnes of his heart, he hath vsually as little comfort, as hope in God, he is wont to be as much ouerwhelmed with terrors and anguish of heart, as the most prophane and lewd man in the world. Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches, if God take away his soule? and 36. 13, 14. Hypocrites in heart increase the wrath: for they call not when he bindeth them; their soule dieth in youth, and their life among the whore-mongers.

The third and last Reason, that may moue vs to examine our hearts well, 3. and try whether there be any truth and soundnesse in them, is, in consideration of the great difficulty that there is in discerning the vprightnesse of the heart: for, first, the heart of man is exceeding deceitfull, Ier. 17. 9. There is [Page] indeed an hypocrisie and falsnesse of heart, which is not vnknowne; but all hypocrisie is not so grosse: a man may be an hypocrite, and haue a false heart, and himselfe not know it. Secondly, a man that hath no grace at all, nothing but nature, may haue many good things in him: First, he may be free from many sinnes, as the Pharisee gloried he was, Luke 18. 11. There was a kind of incest that was not heard of among the Gentiles, 1 Cor. 5. 1. Yea, more free than the child of God. Abimelech would neuer haue desired Sarah, if he had knowne she had been another mans wife, Gen. 20. 5. Secondly, he may doe many good things, The Gentiles which haue not the Law, do by nature the things contained in the Law, Rom. 2. 14. and therein go beyond many a child of God; he may shew much iustice in his dealings with men. The Pharisee could say, Luk. 18. 11. I giue tithes of all that I possesse: he may giue much to the poore, Mat. 6. 2. The hypocrite gaue almes in Synagogues and Streets, and had a trumpet blowne before him, which he would neuer haue done, if his almes had not been large and bountifull: he may be a good neighbour, and a kind and thankfull man to his friend, Mat. 5. 46. the Publicans were such; he may be apt enough to forgiue an enemy, Ahab was euen too apt to do so, 1 Reg. 20. 32. Thirdly, yea, he may haue great shewes in him of sanctification, he may feele in himselfe a check and remorse of conscience, when he hath done euill, by reason of the effect of the Law that is written in his heart, his conscience will sometimes be ready to witnesse against him, and his thoughts to accuse him, Rom. 2. 15. He may haue some care and conscience to pray, as euen the mariners had, Ion. 1. 5. Yea, to ioyne fasting with prayer, as the hypocrites professe they did, and glory in it, Esa. 58. 3. He may shew great loue to Gods Word, and delight in it. Esa. 58. 2. They seeke me early, and will know my wayes, euen as a Nation that did righteously. Yea, he may do this, not in shew and pretence onely, but vnfainedly: Mar. 6. 20. Herod heard Iohn gladly. Yea, the Word may cause him to leaue many sinnes he liued in before, and in many things to lead his life like a Christian. Mar. 6. 20. When Herod heard Iohn, he did many things. And 2 Pet. 2. 20. it is said of certaine hypocrites, That they had escaped from the filthinesse of the world, through the knowledge of the Lord, and of the Sauiour Iesus Christ. You see then, no man may conclude thus, I haue these and these good things in me; therefore I am Gods child: but euery man (if he be wise, and desire to prouide for the sound comfort of his soule) had need to search and examine diligently, whether these things be the fruits of grace, and proceed from an vpright and sanctified heart, yea, or no. Satisfie not thy selfe with shewes and shadowes of goodnesse. To this purpose belongeth that exhortation of the Apostle, 1 Cor. 13. 5. Examine your selues, whether ye be in the Faith. Yea, we should pray to God to helpe vs in this worke, as Dauid did, Search me O God, and know my heart, try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way euerlasting, Psal. 139. 23, 24. Thirdly, there is much euill and corruption in euery regenerate man; the good things that are in him, are as a little fire in such a heap of ashes, as a little corne in such a deale of chaffe, mixed and intermingled with corruption, that it is hard for them to discern the work of grace in themselues, We all are as an vnclean thing, and all our righteousnesses are as filthy rags, Esa. 64. 6.

Lecture the hundred and one. Septemb. 17. 1611. IOHN IIII. L.

IT remaineth, that we now proceed to that which the last day the time would not permit me to speake of: namely, to shew how, and by what [Page] notes a man may certainly discerne the vprightnesse of his owne heart, and put a true difference betweene grace and nature, betweene the good things that are proper to the regenerate, and those good things that may be found in the hypocrite and carnall man. For to exhort you (as I haue done) carefully to examine, whether there be truth of grace in your inward affections, may doe you much more hurt than good, vnlesse I shall also direct you, how that may be done, how you may come to know that. For our encouragement then (to make entrance into so profitable and necessary a matter) we must first vnderstand this, that though it be difficult and hard, yet it is not impossible for a man that hath grace, to know assuredly that he hath it, to be vndoubtedly perswaded of the truth and soundnesse of his owne heart. It is true indeed, that it is a farre more easie thing for a regenerate man, to discerne that corruption that is in him, than that grace that is in him. When the Apostle speakes of the fruits of the flesh, Gal. 5. 19. he saith of them, That the workes of the flesh are manifest: But when he comes to speake of the fruits of the Spirit, he saith not so of them, Uerse 22. The grace of Gods Spirit is a hidden and secret thing; and is called (therefore) the hidden man of the heart, 1 Peter 3. 4. and will not certainly be discerned, vnlesse a man take great heed to obserue and marke it well, to trie and examine it. It is said of the good Merchant, that when he had found the hidden treasure (before he could be so certaine, that it was the true treasure, as to be willing to sell all that euer he had to buy it) he was faine to with-draw himselfe (as Merchants vse to doe, that haue great accounts to make) that he might trie whether it was the true treasure or no, Matthew 13. 44. Yet is this also certaine, that a regenerate man, that will take the paines to examine his owne heart, may be vndoubtedly assured, that he hath grace; that he hath more in him, than euer naturall man or hypocrite could attaine vnto: els had the Apostles exhortation been in vaine, that we should Use diligence to make our calling and election sure, 2 Peter 1. 10. if it were not possible for a man to be certaine and assured, that he is effectually called. Paul was assured, that he had a good conscience in all things, and was willing to liue honestly, Hebr. 13. 18. and Peter knew well (euen then when he was so humbled for his fearefull fault) that he did vnfainedly loue Christ aboue all, Iohn 21. 17. And Hezekiah, in the time of his great affliction, knew assuredly (and was able to call God for a witnesse to his conscience in it) that he had walked before God in truth, and with a perfect heart, Esay 38. 3. And the Apostle (speaking in the person, not of himselfe onely, or some rare and extraordinary persons, but) of all 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 Knowledge. 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. [Page] 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 [Page] 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 vnsound iudgement in some cleare and manifest truths or other, full of reasoning, and oppositions against it, (1 Tim. 6. 5.) If any consent not to the wholsome words of the Lord Iesus Christ, and vseth vaine disputations, he knoweth nothing, (saith the Apostle) his mind is corrupt, and destitute of truth.

Fourthly, the knowledge of a regenerate man may be discerned by this, It hath power to reforme and rule his heart, and workes in him a care of practice and obedience. Luke 8. 15. They that with an honest and good heart beare the word, keepe it, and bring forth fruits with patience. 1 Iohn 2. 3, 4. Hereby we are sure we know him, if we keepe his commandements: he that saith, I know him, and keepes not his commandements, is a lyar. Esa. 2. 3. He shall teach vs his wayes, and we will walke in his paths. Yea, sanctified knowledge makes a man strong, to resist and stand against tentation, The feare of the Lord, that is wisdome, and to depart from euill is vnderstanding, Iob 28, 28. Prou. 24. 5. A wise man is strong; for a man of vnderstanding increaseth his strength: He that can say, as Psal. 17. 4. By the word of thy lips, I haue kept me from the path of the destroyer, is a happy man, he knowes the truth with a sauing knowledge. On the contrary side, the naturall mans knowledge swimmeth in his braine, and hath no power in his heart. It is said of the sonnes of Eli, They were wicked men, and knew not the Lord, 1 Sam. 2. 12. They had no iot of sanctified knowledge in them.

Fiftly and lastly, the regenerate man, though he find himselfe wanting sometimes in these properties of sanctified knowledge, yet feeles he this ignorance, and bewailes it; and what measure of knowledge soeuer he hath attained to, he satisfieth not himselfe in it, but the more he knowes, the more he desires to increase in knowledge. This you shall see in Dauid, Open thou mine eyes, that I may behold wondrous things out of thy law; teach me thy statutes, make me to vnderstand the way of thy precepts, Psalme 119. 18, 26, 27. On the other side, the naturall man is well perswaded of his owne knowledge, thinkes he knowes enough, and is full, Woe be to you that are full, Luke 6. 25.

The second grace, wherein I told you, we were to make triall of the Repentance. soundnesse of our hearts, is Repentance; by which I mean (in this place) onely the forsaking of sinne. Now there is no one grace in soundnesse and vprightnesse in that mans heart, that hath not vnfainedly repented and forsaken his sinnes. Acts 11. 18. Then hath God also to the Gentiles granted repentance vnto life. Vnlesse we can be able to say, These and these sinnes I know I haue left, surely, we haue not repented: Wee were sometimes foolish, [Page] disobedient, deceiued, seruing diuers lusts and pleasures, liuing in malice and enuy, hatefull and hating one another, Tit. 3. 3. And the man that hath vnfainedly repented and forsaken his sins, doubtlesse, hath an vpright heart. Thus saith Dauid of himselfe, Psal. 18. 23. I was vpright before him, and kept my selfe from mine iniquity: for he that hath repented, is iustified and hath his sins forgiuen him. Act. 5. 31. Christ is called a Prince and Sauiour, to giue repentance and forgiuenes of sins. If yan man shall aske, May not some naturall men forsake, and leaue the sins they haue liued in? I answer, Yes; Peter speakes of some temporaries and hypocrites, that had escaped the filthinesse of the world, 2. Pet. 2. 20. and our Sauiour of one that had the vncleane spirit cast out of him, and his house swept and garnished, Matth. 12. 44.

But these differences there be, betwixt the repentance of the regenerate and naturall man.

1. The regenerate man forsakes sin of conscience to God, euen because he knoweth God hath forbidden it, is offended and dishonoured by it, as his sorrow for sin is according to God, 2. Cor. 79. so is his forsaking of sin also, 2. Cor. 7. 10. Yea, his forsaking of his sin growes (though not only, yet) chiefly from the knowledge he hath of Gods mercy, and from the loue he beares to God for his goodnesse, he forsakes his euill way, and returnes to the Lord out of this hope and perswasion that he will haue mercy vpon him, and that our God will abundantly pardon, Esay 55. 7. He feares the Lord and his goodnesse, Hos. 3. 5. The grace of God that bringeth saluation (the Gospell which makes knowne to vs Gods loue in Christ) hath taught him to denie vngodlinesse and worldly lusts, Tit. 2. 11, 12. On the other side, the hypocrite forsakes his sins or rather seemes so to do, first, for that he wants meanes to follow them, as of old: or, secondly, no occasion is offered to shew his corruption in: thirdly, or out of respect he hath to his credit with men: fourthly, or out of the apprehension of Gods wrath only.

2. The regenerate man forsakes not one or two, but all knowne sins. Why then there is no man regenerate (will you say) For in many things we sinne all, Iames 2. 3. But my meaning is, though he cannot shake off euery sin, yet there is no knowne sin, that willingly he giueth liberty to himselfe in, be it small or great, when once it is discouered to him to be a sin, he makes a conscience of it, as Daniel did of defiling himselfe with the Kings meat, Dan. 1. 8. he kept Gods law (and his conscience to obey it) as the apple of his eye, which the least more will offend, Pro. 7. 2. This is called precisenesse, and foolish nicenesse. I grant, that it is indeed a note of an hypocrite, to be precise and strict in small matters, and make no conscience of grosse sins, to tithe mi [...]t and cummin, and to neglect the weightyer points of the law, to streine at a gnat and to swallow a cammell, Mat. 23. 23, 24. yet he that shall say of the least sin, Tush, that is nothing; If I neuer do worse, I shall do well enough: doubtlesse, that man hath no soundnes in his heart. Iames 2. 10, 11. Whosoeuer shall keepe the whole Law, yet faile in one point, is guilty of all. For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill. The least sin committed wilfully and presumptuously, becomes dangerous and damnable, the soule that d [...]th ought presumptuously, shall be cut off from among his people; as the man was by Gods expresse commandement that had (in that sort) but gathered a few sticks vpon the Sabbath day, Num. 15. 30. 32. On the other side, no naturall man or hypocrite euer made conscience of all sin, but either he hath some one sin, that is, his beloued sin, which he will not part with, as Herod had, Mar. 6. 20. or of many sins, which he counts small, he makes no conscience at all, but euen despiseth his waies in them, as Salomon speaketh, Pro. 19. 16.

3. The regenerate man, though he slip often, yet the vnfained desire and purpose of his heart, is to forsake all his sins. This is a sure note of grace, in [Page] this Paul comforteth himselfe that he allowed not himselfe in any euill that he did, but hated it, that to will was present with him, Ro. 7. 15. 18. And Nehemia in this that he was one of these that did desire to feare Gods name, Neh. 1. 11. And Dauid in this, that the full purpose of his heart was that he would not offend no not so much as in word, Psal. 17. 3. And the vnfainednesse of his desire may be discerned, first, by his willingnesse to be admonished, and to haue his sins discouered to him, he can say with Dauid, Let the righteous smite, yea let him reproue me, Psal. 141. 3. yea he can heartily pray vnto God with Iob, make me to know my transgression and my sin, Iob 13. 23. Secondly, by his carefull shunning of all meanes, that might draw him to sin, as Ioseph did, he shunned the company of his lewd mistrisse and would not be with her alone, Gen. 39. 10. Thirdly, by his earnest praying to God, for strength against his sins, as Dauid did, cleanse thou me from secret faults; keepe backe thy seruant also from presumptuous sins, let them not haue dominion ouer me, Psal. 19. 12, 13. Order my steps in thy word, and let not any iniquity haue dominion ouer me, Psal. 119. 133. Fourthly, by the continuall feare of his heart, lest he should at any time do that that might offend God, happy is the man that feareth alway, Pro. 28. 14. Fifthly, by the ability and strength he hath giuen him of God, not only to will, but to doe also in some measure, actually and indeed to forsake his sin, for God hath not giuen vs the spirit of feare, but of power, and loue and of a sound minde, 2. Tim. 1. 7. Though he may oft fall through frailty, yet ordinarily, and for the most part, grace preuailes aboue his corruption; he cannot walke after the flesh, Rom. 8. 1. He cannot continue in sin, the power of sin is daily weakned in him. Now such a desire and purpose to forsake sin, was neuer yet found in an hypocrite or naturall man.

Lecture the hundred and two. September 24. 1611. IOHN IIII. L.

IT remaineth now, that we come to examine the two latter of these foure graces, which I told you, I would instance in for the tryall of the truth, and vprightnesse of our hearts. If any man shall mislike, that I stand so long vpon this matter, and thinke it needlesse, to bring so many notes to try the truth, and vprightnesse of the heart by (seeing, as I haue told you already, if a man haue any one grace in him in truth, he may be certaine of his regeneration) I will make answer vnto him, as the Apostle doth in another case, Phil. 3. 1. It grieueth me not, and for you it is a sure or safe thing. Though it were far more ease for me to passe ouer this matter, and to proceed to such other things as follow in my Text, yet being entred into so profitable an argument (not without the good guidance of Gods spirit, as I am well assured) it grieueth me not to stand thus long vpon it, to giue so many notes of true regeneration. And for you that heare me, this is a sure and safe course; for this will tend greatly, first, to the comfort of so many of you as are regenerate. He that cannot finde euery one of these notes in himselfe (as it falleth out oft with many a good childe of God) yet among so many, he may be sure to finde some; and (though from some one note a man may infallibly conclude, he is in the state of grace, yet) the more of these notes any man shall, be able to finde in himselfe, the more certaine assurance, and strong consolation shall he haue. And secondly, to the humbling of euery one of you that is yet vnregenerate, and causing you to seeke betimes for to better your estate, when (among so many notes of true grace) you shall not be able to finde in your selues any one, when you [Page] shall haue so many euidences to conuince your conscience, that you are yet in your sins, and the wrath of God abideth vpon you; Let vs therefore come to the third grace, wherein this tryall is to be made.

Euery regenerate man is in some measure made able to obey the commandements 3. Obediēse of God, and to practise the good duties he requireth of him: and there is no one grace in soundnesse and vprightnesse in that heart, that is not obedient vnto God. This is plaine, 1. Iohn 3. 10 Whosoeuer doth not righteousnes, is not of God. 1. King. 8. 6. let your heart therfore be perfect with the Lord your God, to walke in his statutes, & to keepe his commandements. As if he should say, Therein stands the perfection, and vprightnesse of the heart, thereby it may be known. So doth Hezekia demonstrate the vprightnes of his heart, Is. 3. 38 I beseech thee Lord, remember how I haue walked before thee in truth and with a perfect heart, and haue done that which was good in thy sight. And on the other side, he that can in any measure yeeld true obedience vnto God, or performe any one duty well, is certainely a regenerate man. For euery naturall man is a childe of disobedience, Ephes. 2. 2. he is to euery good worke reprobate, Tit. 1. 16. neither can he performe a right any one good duty, that God requireth. Rom. 3. 12. They are made altogether vnprofitable, there is none that doth g [...]ood, no not one. Marke this well, and examine thine own heart by it, if thou haue any one fruit of the spirit, if thou canst do any good worke, performe any one duty well; I say not, if thou canst pray well, but if thou canst do but the least, and lowest of all good duties well, thou maist be certaine, that thou art more than a naturall man, that thou art in the state of grace: this is plaine, as the branch cannot beare fruit of it selfe vnlesse it abide in the vine, no more can yee except ye abide in me; without me yee can doe nothing, Iohn 15. 4, 5. See therefore what assurance the Scripture saith may be grounded vpon our obedience vnto God, euen in some one duty: if a man can but loue the brethren, 1. Iohn 3. 14. if he be but poore in spirit, Matth. 5. 3. if he can but mourne a right, Matth. 5. 4. if he can but hunger and thirst after righteousnesse a right, Matth. 5. 6. he is a blessed man. True it is, that it is not possible one should haue one grace alone, as he whom Christ hath once washed with his bloud is cleane euery whit, Iohn 13. 10. so the grace of regeneration is like leauen that leaueneth the whole lump, Matth. 13. 33. it goeth thorough the whole man: but diuers of the faithfull are oft in that case, that they can feele some one good thing in themselues, when they can discerne no more. In which case, this Doctrine is very comfortable and vsefull vnto them.

Obiect. This Doctrine I like well (will many a one say that hates Religion with all his heart) I thanke God, I haue beene able to do some good; yea, more than many of your professors: and therefore, I know I haue more grace, and a better heart than they. Yea, we know, how the Papists boast against our Religion, and all that professe it: We are more deuout, and zealous in prayer (say they) we are much more aboundant in fasting, almes-deeds, and other good works, than you: and therfore also we haue more grace than you.

Answ. But to these I answer: First, all this may be very true (and would to God it were not too true, of many that professe the truth.) But know you, many hypocrites and naturall men haue been able to do such workes, as outwardly, and in appearance, haue been very good (as I shewed you in sundrie particulars the last day, but one.) Yea, they haue beene able herein to compare with, and euen to excell many a good Christian. Esau seemed outwardly, to seeke the blessing with far more deuotion and zeale than Iacob; he cryed much louder, and shed many more teares for it, than Iacob did, Gen. 27. 34. 38. And Ahab in outward shew, was much more humbled for his sin, than Hezekia was, 1. King. 21. 27. He rent his clothes, and put sackcloth vpon him, and fasted, and lay in sackcloth: and you shall finde none of all this in the repentance [Page] of Hezekiah, Esay 38. 2, 3. And the Pharisee could say (and I doubt not, but he said truly) that he both fasted more, and was outwardly a farre iuster man in his dealings with men, than the Publican was, Luke 18. 12. But none of all these workes were good in Gods sight; neither can any naturall man do any good worke, that is good in Gods sight; their best workes are but beautifull sins: though they be oft highly esteemed among men, they are abomination in the sight of God, Luke 16. 15. I will therefore shew you out of Gods Word sundry manifest differences, betweene the good workes of the regenerate, and of the naturall man. And these differences we will obserue: First, in the matter of their workes, the things wherein they shew their obedience vnto God. Secondly, in the manner how these good workes are done, and performed by them. In the matter of their workes, I will obserue vnto you three notable differences:

The regenerate man makes conscience onely of such workes, counts 1. them onely good workes, as God hath in his Word commanded, such onely as may be called, Iohn 6. 28. the workes of God, and not of men. To count nothing a good worke but onely that which God hath ordained for vs to walke in, as the Apostle speakes, Ephes. 2. 10. To make no conscience of any thing, but onely of that that God hath prescribed in his Word, is a singular note of an vpright heart. This we shall finde, Psalme 119. 1. Blessed are those that are vpright in their way, and walke in the law of the Lord. As if he should say, So shall you know them that are vpright in their way. Thus Iob comforteth himselfe, and proueth the vprightnesse of his owne heart, Iob 23. 10. But he knoweth my way, and trieth me, and I shall come forth like the Gold; how proues he that? verse 11. My foot hath followed his steps, his way haue I kept. On the other side, this is made the note of an hypocrite, to put holinesse in, or make conscience of such things as God neuer commanded. Mar. 7. 6, 7. Christ calls them hypocrites that made conscience of the Iewish purifyings (though that were an old, and generall custome) because it was but a commandement of men, a tradition of men. This proues all Papists to be Hypocrites; many of their chiefe good workes that they put most holinesse in, are such as God neuer commanded. Nay there is no naturall man vnder heauen that makes this reckoning of the word, or that doth thus cleaue vnto it. First, he makes the custome, and example, and commandement of men the chiefe rule of his conscience. Secondly, he doth in many things that that is good in his owne eyes. Let vs therefore tric our obedience by this first note.

The second note of difference is this, The regenerate man makes conscience 2. of euery duty God hath in his Word commanded: euery commandement hath a diuine authoritie in his heart, him shall yee heare in all things, whatsoeuer hee shall say vnto you, Acts 3. 22. This is noted of Zachary and Elizabeth, Luke 1. 6. That they walked in all the commandements, and ordinances of the Lord blamelesse. Gods childe is willing to be directed by his Word in all things; euen in the least, not in matters of godlinesse only and in our duties towards God, and of righteousnesse in all our duties towards men, but euen in matters of sobriety also and in the moderating of our selues in the vse of all such things as are neither expresly commanded nor forbidden by God, Tit. 2. 12. This we shall also find, is made an infallible marke of an vpright heart. Obserue this in Dauids prayer, 1. Chron. 29. 19. Giue to Salomon my son a perfect heart, to keepe thy commandements, thy testimonies, and thy statutes, & to do all things. Neither our meat, nor recreations, nor the labours and affaires of our calling, are sanctified vnto vs, vnlesse we vse them according to the word, 1. Tim. 4. 5. And we finde what conscience our Sauiour made, euen of a matter of circumstance in the Ceremoniall Law; namely, touching [Page] the iust time when the Passeouer was to be celebrated. True it is, that a regenerate man may (and doth oft) faile in many duties God requireth; but he maketh conscience of euery duty; the vnfained desire, and indeauour of his heart, is to keepe euery commandement of God, to obey God in one thing as well as in another. This was Dauids comfort and assurance, Psalme 119. 6. Then shall I not bee confounded, when I haue respect vnto all thy commandements. Iohn 15. 14. Yee are my friends if yee doe whatsoeuer I command you. Now there was neuer any hypocrite or naturall man, that was able to go thus farre; but either he seemes to make conscience of the second Table, and neglects the first; or he seemes very deuout in the duties of the first, and is vnconscionable in the second: many commandements in the Word haue no authority at all in his heart. I might instance against many of you, in that one mentioned, aboue all things my brethren sweare not, Iames 5. 12. and against many others of you in other commandements of God. Thus was the hypocrisie of Iehu and Herod descried, though both of them went very farre. If we looke into Iehu's story, we shall see cause to thinke, that surely, he was a good man: For, first, he was immediately chosen by God to be King, 2. Kings 9. 3. secondly, so soone as he was called, he shewed strange diligence and zeale, in executing on Ahabs house and friends, the commandement he had receiued, 2. Kings 9. 7. compared with verse 14—18. 24. 33. 2. Kings 10. 6. 11. 14. 17. thirdly, he destroyed Baals Priests, and Images, and purged the land of that Idolatry, 2. Kings 10. 21—28. fourthly, he did all this in a zeale for God, 2. Kings 10. 16. in so much, as the Lord himselfe commended him for it, 2. Kings 10. 30. fifthly, he bore a notable hatred to the foule sinnes of Iezabel, 2. King. 9. 22. sixthly, he bore a reuerend regard to Gods Word, which he shewed by remembring it so long, and acknowledging the certainety and righteousnesse of it, and his care to see it performed, and by doing that he did, by direction of it, and in obedience vnto it, 2. King. 9. 25, [...]6. 36, 37. and perswading others to acknowledge the certainty and righteousnesse of it, 2. King. 10. 10. seuenthly, he had a reuerend respect to good men, 2. King. 9. 36. and 10. 10. he mentioneth not Eliah's name without title of reuerence, he shewes great respect to Iehonadab, 2. Kings 10. 15, 16. yet this man was no better than an hypocrite, his heart was not sound, Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart, 2. King. 10. 31. and therefore God esteemed no better of all that he did, than of murder, I will auenge the blood of Iezreel vpon the house of Iehu, Hos. 1. 4. And the principall (if not the onely) thing, whereby his hypocrisie was discouered, was this; He did not in all points follow the direction of Gods Law, nor make conscience of it: though he hated some Idolatry (as that of Baal) yet he hated not all Idolatry, he departed not from the Idolatry of Ieroboam, 2. Kings 10. 29. 31. So Herod went very far, Mar. 6. 20. but in this his hypocrisie was discouered; he could not make conscience of all that Iohn taught him, nor forsake all his knowne sins.

The third note of difference is this, The regenerate man, though he make 3. conscience of euery duty God hath enioyned him, yet makes he most conscience of, and is most carefull to obserue the greatest commandements, and such duties as God hath most straitly enioyned. This note we shall finde giuen by our Sauiour, Matth. 23. 24. he makes it a propertie of hypocrites to straine at a Gnat, and swallow a Camell; this is oft noted for a property of the hypocrite. The Pharisees were exceeding precise for the externall rest of the Sabbath, euen more than any Law of God required them to be, Luk. 13. 14, 15. They tithed Mint, and Annise, and Cummin, but they neglected the waightiest matters of the Law, Matth. 23. 23.

[Page] If you aske me, which be those waightier matters of the Law; I answer, They be chiefly of three kinds: first, the inward worship of God, thou shalt shalt loue the Lord thy God with all thy heart, and with all thy soule, and with all thy minde, this is the first and great commandement, Matt. 22. 37, 38. secondly, iudgement, mercy, and fidelitie towards men, Matth. 23. 23. thirdly, the duties of our particular and speciall callings: this may appeare, Esay 1. 17. Learne to do well, seeke iudgement, relieue the oppressed, iudge the fatherlesse, pleade for the widow. Who must do this? Verse 10. Ye rulers of Sodome, yee people of Gomorrah. And by the Apostles oft beating vpon this point, in all their Epistles; the duties of Masters, Seruants, Husbands, Wiues, Parents, Children, Subiects, Pastor, Flocke: and by that conclusion, Paul makes to this Doctrine, Tit. 2. 15. These things speake, and exhort, and rebuke with all authority. On the contrarie side, the hypocrite is more carefull, and busie about other mens duties, and the reformation of other mens faults, than his own, he can see the least mote in his brothers eye, but cannot discerne a beame in his own, he seemes very carefull to reforme the least fault he sees in another, but hath no care of reforming himselfe, Matth. 7. 3—5. He bindes heauy burdens and grieuous to be borne, and laies them on other mens shoulders, but himselfe will not mooue them with one of his fingers, Matth. 23. 4. Herein then, I pray you, make tryall of your selues, if you desire to know the soundnesse of your owne hearts.

Lecture the hundred and three. October 1. 1611. IOHN IIII. L.

IT followeth, that we come now to shew you the difference, betwixt the good works of the regenerate and naturall man, in the manner of their doing, and performing of them.

And indeed, this is a principall thing we must haue respect vnto, if we desire to know, whether the good duties we do, proceed from true grace, yea, or no. See this in that direction the Apostle giues, he that giueth, let him doe it with simplicity, he that ruleth with diligence, he that sheweth mercy with cheerefulnesse, Rom. 12. 8. For the Lord hath oft noted the false and counterfeit obedience of the hypocrite, by this property, that (though he haue done such workes, as for the matter of them haue beene right and good, yet) he hath neuer done them in a right manner, not with a right affection: as it is said of Amazia, 2. Chron. 25. 2. He did vprightly in the eyes of the Lord, but not with a perfect heart. And on the other side, it is noted for a property of true and sauing obedience, when there is care, not only to doe the thing God commandeth, but to doe it also in that manner, and with that affection of heart, that God hath commanded: as we shall see in the example of the children of Israel, Exod. 39. 42, 43. According to all that the Lord commanded Moses, so the children of Israel made all the worke. And Moses looked vpon all the worke, and behold, they had done it as the Lord had commanded. And in the speech and example of our Sauiour, Iohn. 14. 31. That the world may know, that I loue the Father, as the Father hath commanded me so I doe: not onely what the Father hath commanded, that I do; but I do as he hath commanded. I finde therefore in Gods Word foure euident notes of difference betweene the good duties that are performed by the naturall man, and by him that hath a sound and sanctified heart, euen in the manner of doing of them.

The regenerate man intends, and the end he aimes at in doing good duties, is to please, and honour God; he hath a single and sincere respect to God, Note 1. [Page] and nothing else: he doth that which he doth, because he knowes God hath commanded it; he is pleased with, he is honoured by that which he doth. The notice he knowes God will take of it, his allowance, and reward, contents him, and he seeke no more. The regenerate man serues God, euen in those duties he performes to men, euen in the duties of his calling. Rom. 12. 11. Not sloathfull to doe seruice (he meanes one to another, as is plaine, verse 10.) feruent in spirit seruing the Lord. And exhorting Seruants to their duties to Infidell Masters, he saith, Colos. 3. 24. Yee serue the Lord Christ. True it is, an intent and desire to please God in that we doe, is not sufficient to argue a sound and sanctified heart, vnlesse it be guided by knowledge: the wretched Iewes (euen in contradicting and persecuting Christ and his Gospell) had the zeale of God, Rom. 10. 2. and without knowledge the minde, and intent of a mans heart cannot bee good, Pro. 19. 2. But yet this is a singular and certaine note of an vpright heart, when in doing the duties which he knowes God in his Word hath commanded, the intent of his heart is onely to please and honour God thereby, and nothing else. This is made the touch-stone to trie the sincerity and vprightnesse of the Magistrates heart by, Psal. 101. 1. I will sing mercy and iudgement, to thee O Lord will I sing. As if he should say, That shall be the marke that I will aime at in all that I do both in my works of mercy, and of iustice also. So Christ makes this the touch-stone to trie the vprightnesse of the Ministers heart by, Iohn 7. 18. He that seeketh his glory that sent him, the same is true, and there is no vnrighteousnesse in him. So Paul, labouring to restraine the faithfull from condemning their brethren that differed from them in practise about indifferent things, giues this reason: Iudge them not, for they do that they doe with an vpright heart. How proues he that? Why (saith he, Rom. 14. 6.) he that obserueth the day, obserueth it to the Lord, and he that obserueth not the day, obserueth it not to the Lord. He that eateth, eateth to the Lord, for he giueth God thankes, and he that eateth not, eateth not to the Lord, and giueth God thankes. Why but (may some say) how could he that obserued the day, and abstained from eating, do it to the Lord, viz. to please and obey the Lord: when the Lord, now (since the death of Christ) required no such thing of him? I answer, he knew God had in his law required him to doe so, and he knew not that God had abrogated that law; This ignorance God passed by, and had respect to this vprightnesse of his heart notwithstanding it. In this respect, of all workes, those will yeeld a man greatest comfort and assurance of the vprightnesse of his heart, wherein there is least danger of hauing any other respect but onely to the Lord: as first, of all liberality that which is shewed to the poore, Eccles. 11. 1. Cast thy bread vpon the waters: for thou shalt finde it after many daies. Luke 14. 13, 14. When thou makest a feast call the poore, maimed, lame, blinde, and thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the iust. So secondly, of all loue and kindnesse, that is the surest signe of grace which we shew to our enemies, and to such Christians as are poore, and in whom we see sundry infirmities, Matth. 5. 44, 45. I say vnto you loue your enemies, blesse them that curse you, doe good to them that hate you, and pray for them that hurt you, and persecute you; that you may bee (that is, may be knowne to be) the children of your father which is in heauen: and Mat. 10. 42. Whosoeuer shall giue to one of these little ones to drinke a cup of cold water only in the name of a Disciple; verily I say vnto you he shall not lose his reward. So thirdly, of all duties of piety, domesticall duties will yeeld a man more assurance of his sincerity, than publique. Psal. 101. 2. I will walke in my house with a perfect heart: and secret more than domesticall, Matth. 6. 6. But when thou prayest, enter into thy chamber, and when thou hast shut thy doore, pray vnto thy father which seeth in secret, [Page] and thy father that seeth in secret shall reward thee openly, Zac. 12. 12, 13. The land shall bewaile euery family apart; the family of the house of Dauid, Nathan, Leui, Shimei apart, and their wiues apart. O that the time would permit me to stand vpon the application of this point; but I cannot doe it, you must doe it your selues. By this note trie thine own heart, in all the duties thou performest to men, in all the duties of thy calling, but specially in the duties of Gods seruice, aske thine owne heart that question which Christ asked Andrew, and his fellow when they first followed him, Iohn 1. 38. What seeke yee? Dost thou that which thou dost in obedience to him? is the intent and purpose of thy heart to please and honour him? Surely the least duty thou dost so, will yeeld thee both comfort and reward also. Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance ( [...]) for yee serue the Lord Christ. A man may doe the thing God would haue him doe, and yet be plagued for it, because he doth not serue the Lord in it. Baasha is threatned for killing Ieroboam, 1. Kings 16. 7. and yet it is said, 1. Kings 14. 14. the Lord stirred him vp to do it; he did execute and fulfill the Lords will. And certainly so shall it be with many a Preacher and hearer, they do the duties God would haue them do, but they serue not God in them. No naturall man can serue God in any good thing he doth; his eye is not directed toward the Lord, but he looks asquint, & hath by-respects to his credit, or profit, or pleasure, or merit: he seekes himselfe in euery thing he doth, euen in the most religious duties. Thus God chargeth the hypocrites, Zach. 7. 5. When yee fasted, and mourned in the fifth and seuenth moneth, euen those seuenty yeares, did yee fast vnto me, euen vnto me? He repeates this: as if he should say, This was that that was wanting in your Fasts.

Yea, but (you will say) cannot a man haue any soundnesse of grace in his heart, vnlesse he haue this sincere and single respect to God in euery thing that he doth? This is a hard saying, will many a poore Christian thinke.

I answer, that the best cannot wholly free himselfe from selfe-loue, and ouermuch respect to himselfe, not onely in the duties of his calling, but euen in Gods worship. Yet this he hath; First, though in sundry particular actions he faile, yet ordinarily, and in the course of his life, he hath this respect to God: and this is a blessed signe of grace, when our walking and our course of life and conuersation is not after the flesh, but after the spirit, Rom. 8. 1. Secondly, in his minde he consents to this, that he should thus doe, and his conscience checks him, if he do it not: and euen in this Paul himselfe found great comfort, that in his minde he serued the law of God, Rom. 7. 25. Thirdly, the desire and endeauour of his heart, is thus to respect the Lord in euery thing; he grieues, and striues against his corruption: and this with God is accepted for the deed, if there be first a willing minde it is accepted, 2. Cor. 8. 12.

Lecture the hundred and fourth. October 8. 1611. IOHN IIII. L.

LEt vs now come to the second note of difference, that is to be obserued in the manner of doing good duties.

The regenerate man performes the good duties he doth with his heart. This we shall finde made a property of true obedience, and the note of a sound conuersion. Rom. 6. 17. God bee thanked, that yee haue beene the seruants of sin, but yee haue obeyed from the heart the forme of Doctrine, whereinto [Page] yee haue beene deliuered. He is the same inwardly, and in his heart, which he maketh shew of; yea, he hath more goodnesse within him, than he can make shew of, out of the good treasure of his heart he bringeth forth good things, Matth. 12. 35. For the chiefe and most proper seate of grace is the heart; and therefore the regenerate part is called the inner man, Rom. 7. 22. In his dealings with men, a man may know the soundnesse of his regeneration, by this note, Psalme 15. 2. He walketh vprightly and worketh righteousnesse, and speaketh the truth from his heart. Colos. 3. 23. Whatsoeuer ye doe, doe it from the heart, as to the Lord, and not to men: as if he should say, Else ye serue not God in any thing ye doe. So in the workes of mercy, Esay 58. 18. If thou draw out thy soule to the hungry, and satisfie the afflicted soule; then shall thy light rise in obscurity, and thy darkenesse be as the noone day. But specially, in the duties of Gods worship, a man may know the soundnesse of his regeneration, by this note, when he hath a care to doe that which he doth from the heart: he makes outward profession of good things, but his chiefe care is to be religious within. He makes conscience also of [...] thoughts, cleanse me from my secret faults, Psalme 19. 14. He is most troubled with his inward corruptions, as Paul was, O wretched man that I am, who shall deliuer me from the body of this death? Rom. 7. 24. Psal. 84. 5. Blessed is the man, in whose heart are thy waies. He knowes well, that if the heart be reformed, it will be easie to reforme the words and workes. Matthew 23. 26. Thou blinde Pharisee, cleanse first the inside of the cup and platter, that the outside of them may bee cleane also. Mal. 2. 16. Keepe your selues in your spirit, and transgresse not. So also in the particular duties of Gods worship, it may giue a man assurance of his regeneration, when a mans care is to performe them with his heart. Euery one of vs in preaching, must be able to say with Paul, Romanes 1. 9. I serue God in my spirit, in the Gospell of his Sonne: And euery one of you in hearing, must feele that in you that Lidia did, Acts 16. 14. The Lord opened her heart, that shee attended to the things that Paul speake. And wee all, when wee pray, must bee able to pray as Paul speakes, Ephesians 6. 18. With all manner of prayer, and supplication in the spirit. And when wee sing Psalmes, Wee must make m [...]lody to the Lord in our hearts, Colossians 3. 16. As if hee should say, The Lord regards no melody but that. True it is, there is many a regenerate man, that findes much want of this inward truth of heart, in the profession and practice of Religion; and there is much hypocrisie in the heart of the best man that liues. That which the Apostle speakes of Christ, 1. Peter 2. 22. Who did no sinne, neither was there guile found in his mouth: is proper to Christ, and could neuer truely be spoken of any meere man; Let God bee true, and euery man a lyar, Romanes. 3. 4. But yet this euery regenerate man shall finde in himselfe, and may comfort himselfe in it: First, that this is a matter of griefe and humbling to him, when at any time he hath felt this hypocrisie in himselfe, and hath had his heart away in any outward seruice he hath done vnto God. Secondly, that ordinarily his care and vnfained desire hath beene, in euery duty he hath done to God, to doe it with his heart: and so could neuer hypocrite nor naturall man say. No hypocrite or naturall man hath his care, to serue God with his heart, eyther, first, in duties to men; they doe as the Prophet speakes, with flattering lips and with a double heart doe they speake, Psalme 12. 2. secondly, and in duties to God; they are as they are described, thou art neere in their mouth, but farre from their reines, Ieremie 12. 2. they draw neere to God with their mouth, and with their lips they doe honour him, but haue remoued their hearts far from him, Esay 29. 13.

[Page] The third note of difference is this, That the regenerate man performes the duties that he doth out of loue to God; yea, out of such a Note 3. loue as growes from Faith, euen from the assurance he hath of Gods loue to him in Christ. True it is, he feareth Gods iudgements, passe the time of your soiourning heere with feare, 1. Pet. 1. 17. and hee is partly mooued vnto obedience, by the feare of Gods iudgements, and ought so to be. Eccles. 12. 13. Feare God, and keepe his commandements. And we finde by experience, that many a good heart is subiect euen to this feare. Psal. 119. 120. My flesh trembleth for feare of thee, and I am affraid of thy iudgements. Yea, the Lord sees it very profitable and necessary for them, that they should thus bee made acquainted with his terrours: the flesh and vnregenerate part, would hardly bee kept in any obedience without this curbe, nor would bee forward to any good duties without this spurre. 2. Corinthians 7. 1. Finish your sanctification in the feare of God. Yet is this a sure note of difference betweene euery hypocrite or naturall man, and him that is truely regenerate. The regenerate mans obedience growes chiefly from a loue to God: yea, from such a loue as growes from Faith. You shall see cleare proofe for both these branches.

Euery regenerate man loues the Lord. This is oft made the title of Gods seruants, they are called such as loue him, Psalme 5. 11. Let them 1. that loue thy Name reioyce in thee: and 69. 32. The seede of his seruants shall inherit Zion, and they that loue his Name shall dwell therein. And 119. 132. Looke vpon me, and bee mercifull vnto me, as thou vsest to doe to them that loue thy Name. Rom. 8. 28. All things worke together for good to them that loue him. 1. Corinthians 2. 9. Eye hath not seene, nor eare heard, neither hath it entred into the heart of man, the things which God hath prepared for them that loue him. Iames 1. 12. When hee is tryed, hee shall receiue the Crowne of life, which the Lord hath promised to them that loue him: and 2. 5. Hath not God chosen the poore of this world, rich in faith, and heires of the Kingdome, which hee hath promised to them that loue him? Yea, the regenerate man loues the Lord, euen then when he correcteth and woundeth him; euen then would he not for any thing, doe ought that might offend God: he desires aboue all things to be reconciled to him, and to please him; hee bewailes the losse of his fauour. So that euen when he is in the greatest affliction of minde, hee may be said to bee sicke of loue, Canticles 2. 5. his loue to God is the chiefe cause of his sorrow and anguish. And his loue appeares in this, he serues God willingly and desirously; yea, his will and desire is aboue his ability, 2. Cor. 8. 3. he loues Gods Word, he delights in the law of the Lord in his inner man, Rom. 7. 22. thy commandements are my delights, Psal. 119. 143. he loues his seruants, by this wee know we are translated from death to life, because wee loue the brethren, 1. Iohn 3. 14. Yea, this loue he beares to God, is the roote of all his obedience. His obedience proceeds rather and more from loue, than from feare. Deut. 7. 9. He keepes couenant and mercy to them that loue him, and keepe his commandements. Which sentence you shall find repeated twice in the very same words. Neh. 1. 5. Dan. 9. 4. his loue to God is that that makes him carefull to keepe his commandements. His loue to men also growes from this root. 1. Iohn 5. 2. By this we know, that wee loue the children of God, when wee loue God. Heb. 6. 10. God is not vnrighteous to forget your loue, which yee haue shewed toward his Name, in that yee haue ministred to the Saints, and still doe minister. Yea, euen his feare of God proceeds of loue. Hos. 3. 5. They shall seeke the Lord their God, and feare him, and his goodnesse.

And for the second branch, this loue of the regenerate man growes 2. [Page] from faith, euen from the assurance he hath of Gods loue to him in Christ. 1. Tim. 1. 5. The end of the commandement is charity, out of a pure heart, and of a good conscience, and of Faith vnfained. 1. Ioh. 4. 19. We loue him, because he loued vs first But what loue is that he speakes of? The naturall man may pretend he loues God, because God loued him first, as Acts 14. 17. He hath done vs good, and giuen vs raine from heauen, and fruitfull seasons, and filled our hearts with food and gladnesse. But if a man know no further loue of God than that, haue no better fruit of Gods loue than that, he can neuer be able soundly to loue the Lord: till he know God hath loued him in Christ, he can neuer be soundly perswaded of Gods loue, nor soundly loue the Lord againe. This is the loue that Iohn meanes in that place, when he saith, 1. Iohn 5. 19. We loue him, because he loued vs first: as is plaine, verse 10. Herein is loue, not that we loued God, but that he loued vs, and sent his Sonne to be a reconciliation for our sinnes. And 1. Iohn 3. 16. Hereby perceiue we the loue of God, because he laid downe his life for vs. So Luke 7. 47. Her sins which were many, are forgiuen: for shee loued much. And euery one that can finde this loue in him to God, and that the seruice he doth to God, he doth it of loue, may be sure his heart is vpright in him. 1. Cor. 8. 3. If any man loue God, the same is knowne of him. Thus our Sauiour seekes to recouer and comfort Peter, making knowne to him the vprightnesse of his heart by this, and to proue vnto him, that though he fell fearefully, ye he fell not totally. Iohn 21. 15. Louest thou me? louest thou mee? as if he should say, Remember, that though thou seemedst euen to hate me by denying me, yet thou louest me still. On the other side, no hypocrite or naturall man, doth that he doth of loue, specially not out of such a loue as growes from Faith vnfained. It is euident, that for the most part all his obedience growes from feare. What good duety soeuer they doe, wherein they haue any respect to God, they vse to doe it of feare, and not of loue. Psalme 78. 34. When hee slew them, they sought him, and they returned, and sought God early. And what things soeuer he seemes to doe of loue to God, it is but a counterfeit and vnsound loue: for, first, he loues not Gods Word, but hates it. Iohn 3. 19, 20. He loueth darkenesse rather than light, because his deeds are euill: euery one that doth euill, hateth the light. 1. Iohn 2. 5. Hee that keepeth his word, in him is the loue of God perfect indeed; hereby we know that we are in him. Secondly, he loues not Gods seruants, but hates them. Iohn 15. 19. Because yee are not of the world, but I haue chosen you out of the world, therefore the world hateth you. Thirdly, he hath no faith, nor assurance of Gods loue to him in Christ. Ephes. 2. 12. Yee were at that time without Christ, and were alienated from the common-wealth of Israel, and were strangers from the couenant of promise, and had no hope, and were without God in the world.

Lecture the hundred and fiue. October 15. 1611. IOHN IIII. L.

IT remaineth [...]ow, that we come to the fourth and last note of difference, that may be obserued betweene the obedience of the regenerate and naturall man, in the manner of performing good duties: And that is this, Note 4. The regenerate man is constant in his obedience to God. This we shall finde is a chiefe, and one of the most certaine and sensible notes of an vpright heart. For there is scarce any one good thing that is in Gods childe, [Page] but it may seeme to be in the hypocrite, saue onely this. We will therefore shew, first, that in euery regenerate man this may be found: secondly, that it can be found in none other. The first is plaine, Pro. 10. 25. The righteous is an euerlasting foundation: he is no changling. You shall see this constancy of his estate: first, in the grace of regeneration it selfe; for the nature and essentiall property of it, is to be constant: and thus it may be discerned and knowne. The spirit of regeneration is like vnto that holy fire, that came downe from Heauen, and was kept in the Sanctuary, that neuer went out, Leuit. 6. 12, 13. If euer a man had grace, he can neuer lose it. It is called therefore an immortall seede, 1. Pet. 1. 23. The good part that shall neuer be taken away from him that hath once receiued it, Luke 10. 42. An euerlasting name, that shall not be put out, Esay 56. 5. Secondly, in the fruits and effects of it. Psal. 92. 13, 14. Such as be planted in the house of the Lord, shall bring forth fruit in their age. And thus shall those good duties, which are the fruits of true grace, be discerned from such as proceed from some other root. If a man doe truely loue the Word, and the profession of it, he will perseuere in his loue, and profession, and neuer forsake it, Matth. 13. 20, 21. of that hearer that heard the Word, and incontinently with ioy receiued it, and endured but for a season; our Sauiour saith the cause was, because he had no roote in himselfe: He neuer had sound heart. And 1. Iohn. 2. 19. They went out from vs, but they were not of vs; for if they had beene of vs, they would haue continued with vs. So is it likewise in all other good duties which any man hath beene giuen to: if they were the fruits of grace, if euer a man did vse to doe them with a good heart, he will doe them still. I cannot stand vpon all good duties in particular; I will instance but in one, whereby we may iudge of all the rest, for there is the like reason for all. If euer a man were wont to be mercifull and liberall in relieuing Gods poore seruants out of a good heart, he will be so still. You shall see this, Esay 32. 8. The liberall man will deuise of liberall things (that is, he will studie and thinke with himselfe which of Gods seruants stand in neede, and how he may shew himselfe mercifull to them) and he will continue his liberalitie. Another notable place there is for this, Heb. 6. The Apostle saith of the Hebrewes, verse 9. He was perswaded there were better things in them (than in such hypocrites as he had spoken of before) and such as accompanied saluation. And verse 10. he giues this for the reason: in that (saith he) yee haue ministred to the Saints, and yet minister, and he adds, verse 11. We desire that euery one of you shew the same diligence to the end. And why so? To the full assurance of hope, saith he. As if he should haue said, There is no full assurance of hope, no not in so excellent a fruit of faith, as this is, vnlesse yee continue to the end.

Two obiections you may (haply) make against this, which I must giue you to answer to.

That in many that haue beene truely regenerate, great intermissions, Obiect. 1. and giuing ouer of good duties haue beene found, the fruits of grace haue beene strangely interrupted, and broken off in them. He that had come to Dauid at that time when after his adultery, hee practised the death of Uriah; or to Peter when he forsware his Master, and with such direfull curses denied that he knew him; would haue beene able to discerne no more fruits of grace, nor conscience of their dutie to God in them, than in Saul, or Iudas. A man therefore, you will say, may be Gods childe, and haue a sound heart, though he be not thus constant in his obedience as you haue said.

To this I answer, first, That though in the time of temptation, or of some spirituall desertion, the case may be thus with Gods childe for a Answ. time, yet he cannot continue so, but he shall recouer himselfe, and doe his [Page] first workes againe: according to that, Psal. 55. 22. Hee will not suffer the righteous to fall for euer. Secondly, that during the time of this his fall, and giuing ouer the practise of those good duties hee was wont to performe, the childe of God hath lost the assurance of his hope, and of the soundnesse and vprightnesse of his owne heart; neither can any other man, or himselfe, say that any good thing he did before, was done in truth now he hath giuen it ouer. And indeed if thou obserue it, thou shalt finde that none such take any comfort at all to heare, or thinke of any good thing he did in times past. Heerein I may appeale to the consciences of euery one of you (if any such be here) that were in times past diligent, zealous, and conscionable Preachers, or such as vsed conscionably and carefully to pray in priuate, or such as were carefull to haue the exercises of Religion in your families, and haue now quite giuen ouer these things; is it any comfort to you that you were such kinde of people in times past? Nay is it not rather a vexation to your mindes to thinke of those times, because your hearts are apt to tell you all that was done but in hypocrisie? Certainely, till you recouer your selues, and doe your first workes againe, you cannot haue any assurance, that there was euer any truth or soundnesse in your hearts.

Yea, but (will you say) though they that are quite falne from the good duties they were wont to performe, can haue no assurance of the truth of Obiect. 2. their hearts, yet there is many a one that hath a good heart, that yet findes great inconstancy in himselfe, and that he oft omits the good duties he should performe, and hath not at all times that aptnesse and alacrity in prayer, and such like holy exercises, as he hath at some times. Can such a one haue no assurance of the vprightnesse and soundnesse of his heart?

I answer: First, that it is certaine, that many a good man may decay in the Answ. measure of his practice, and doing of good duties, euen through a naturall decay of his spirits; by age, or sicknesse. Secondly, he may also lose that heate and feruency of spirit that sometimes he had. This is plaine in the Angel of the Church of Ephesus, Apoc. 2. 4. He had left his first loue. and yet had much grace in him still. verse 2. I know how thou canst not forbeare them that are euill. And verse 6. Thou hatest the deeds of the Nicolaitans, which I also hate. Yea, without daily watchfulnesse, and stirring vp of our selues, it will not be possible to keep our selues from this decaying in our first loue, and feruency in good duties, if we do not exhort and stir vp our selues daily, we shall be in danger to be hardned through the deceitfulnesse of sin, Heb. 3. 13. But yet this you shall finde in euery regenerate man ordinarily, vnlesse it be in that case of tentation and spirituall desertion, that I spake of in the former obiection: First, he doth still performe good duties of conscience toward God, though not with that chearefulnesse and aptnesse, as at other times. He keeps his way still, and goes on, though not so fast and comfortably as he was wont; grieuing for his decaies, and striuing against his dulnesse, and this God greatly delighteth in euen in this Labour of loue, as the Apostle calls it, Heb. 6. 10. Secondly, he rests not in any thing he hath done, but is carefull to perseuere, and continue to the end. For this we haue two notable examples: First, in Dauid, Psal. 146. 2. I will praise the Lord during my life, as long as I haue any being, I will sing vnto my God. And 101. 2. I will do wisely in the perfect way, till thou commest to me. And Psal. 119. 11 [...]. I haue applied my heart to fulfill thy statutes alway, euen vnto the end. The second is in Paul, Phil. 3. 12. One thing I doe (as if he should say, this is the chiefe thing I haue to comfort my selfe in) I forget that that is behind, & endeuour my selfe to that which is before. Thirdly, he liues in feare, lest he should fall away before his death, and hauing begun in the spirit, should end in the flesh. Ier. 32. 40. I will put my feare in their hearts, that they shall not depart from mee. [Page] Fourthly, he desires to continue vnder the meanes of grace. Psal. 27. 4. One thing I haue desired of the Lord, and that I will require, that I may dwell in the house of the Lord all the daies of my life. And whosoeuer is thus constant, and carefull to perseuere, may be certaine of the soundnesse and vprightnesse of his heart. No naturall man euer was so. Iohn 8. 31. If ye continue in my Word, ye are verily my Disciples. Psal. 106. 3. Blessed are they that keepe iudgement, and doe righteousnesse at all times. Pro. 28. 14. Happy is the man that feareth alway. It is said of Caleb, he had another spirit than the rest of the spies, Num. 14. 24. and the reason is there giuen, but more plainely, Iosh. 14 9. because he followed the Lord constantly. He that serues God constantly, certainely hath another spirit in him, than euer any naturall man could attaine vnto.

And thus haue we finished the examination of the three first graces which I propounded, and wherein I said I would obserue the difference betwixt the good things that are in the regenerate man, and those that seeme to be in the naturall man. I haue shewed you the difference betweene them in their knowledge, in their repentance, and in their obedience vnto God. It followeth now, that we proceed to the fourth and last: namely, to the faith and confidence that they haue in the mercy of God. First then, euery regenerate man hath saith. No one grace, no goodnesse at all can be in that mans heart in soundnesse and vprightnesse, that wants a liuely faith, that is not in some measure truly assured of Gods fauour to him in Christ. For that is the roote of all sauing graces, Acts 5. 9. It purifieth the heart: and 26, 18. it sanctifieth him that hath it.

And on the other side, the man that hath any measure of true faith, though it be very weake, doubtlesse, hath a sound and vpright heart. This is plaine in the words of Hanani the Prophet to Asa, 2. Chron. 16. 9. The eyes of the Lord behold all the earth, to shew himselfe strong with them that are of a perfect heart towards him. But whom meanes he by them that are of a perfect heart? Surely, such as rest vpon him, as you shall see in the former verse.

But herein also many a naturall man and hypocrite seemes to match the childe of God; yea to exceed him much. He saith, he hath a strong faith, and is as fully perswaded of Gods fauour, as any other man. Ier. 3. 4. Didst thou not still cry vnto me (saith the Lord to the wicked hypocrite) Thou art my father, and the guide of my youth. And Micah. 3. 11. Yet they will leane vpon God, and say, Is not the Lord amongst vs? no euill can come to vs. Yea, he may liue and dye in a strong perswasion, that he is in Gods fauour. How then shall we be able (will you say) to distinguish betweene the true faith of the regenerate, and the false and vaine presumption of the naturall man? Foure sensible and plaine notes of difference I will giue you out of Gods Word, betweene the true faith of the regenerate man, and the seeming faith of him that hath no grace in his heart.

The first is from the meanes, whereby it is wrought in a man For the faith of the regenerate, is wrought in him by the Ministry of the Word of God, and is increased and nourished by it, and by the other good meanes of grace which God hath ordained: First, by the preaching of the Law his heart is humbled and prepared, Iohn Baptist by his ministry was to prepare the way for Christ, Marke 1. 2. Secondly, by the preaching of the Gospell his heart is comforted. Rom. 10. 17. Faith comes by hearing. Esay 57. 19. I create the fruit of the lips to be peace. Art thou then able to say, thy faith was wrought in thee by the Ministry of the Word? it wrought in thee first the spirit of bondage, and then the spirit of adoption, Rom. 8. 15. and thou findest it cherished, and made more liuely and strong, when thou doest diligently and conscionably attend vpon Gods ordinance, in hearing, reading, praying, and receiuing of the Lords Supper; then hast thou cause to iudge, that thy assurance is indeed [Page] the faith of Gods Elect, against which, the gates of hell shall neuer be able to preuaile. On the other side, if thou neuer foundest any such power or comfort in the Word, but thy assurance hath growne with thee euen from the womb, thou wert neuer of other mind thou thankest God: neither the ministry of the law did euer work in thy heart any sound and lasting humiliation, nor the ministry of the Gospell any great comfort: thou carest not for the ministry of the Word, nor findest any relish in any religious exercise, but wonderest at their folly, that make such reckoning of them; then be thou assured, that thy confidence is but presumption, and not faith.

The second difference is in the grounds, on which their faith is founded. The third in the measure and degrees of it. The fourth and last, in the fruits and effects of it. But for these three last notes, I must referre the Reader to the 76 Lecture, where I haue handled them at large.

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THE HVNDRED AND SIXTH LECTVRE, ON OCTOBER XXII. MDCXI.

IOHN IIII. L.

And the man belieued the word that Iesus had spoken vnto him, and he went his way.

WE haue already heard, that from the beginning of the 46. Verse, to the end of this Chapter, the Euangelist doth set downe the History of the second miracle that our Sauiour wrought in Galile, in curing the sonne of a certaine Ruler: And that the History stands vpon foure parts: First, the occasion that was offered to Christ to do this miracle, Uers. 46, 47. Secondly, the manner how Christ wrought this miracle, Uerse 48, 49. and the beginning of this Uerse. Thirdly, the fruit and effect of this miracle. Fourthly and lastly, the conclusion of the story. The two first parts we haue already finished, and are now to proceed to the third; namely, to the fruit and effect of this miracle, which beginneth in the words I haue now read vnto you, and lasteth to the end of the 53. Verse.

And in this part there be three principall things to be considered: First, the beginning of the faith and conuersion of this Ruler, in these words of the 50 Verse, And the man belieued the words that Iesus had spoken vnto him, and went his way. Secondly, the meanes whereby this faith that was begun in him, was confirmed and increased, in Verse 51, 52. and part of 53. Thirdly, the confirmation and stablishment which he receiued in his faith by these means, and the fruit whereby he declared it, in the latter end of the 53 Verse.

[Page] Now for the first, it is said, that the man belieued the word that Iesus had spoken vnto him: and to declare, that he did so indeed, he gaue ouer importuning him any more, and went his way. It may seeme somewhat strange (if we mark it well) to see so great and sudden a change wrought in this great man. Euen now he was of that mind, that he would not belieue, vnlesse he might see signes and wonders; now he belieues Christs bare word, though he did see nothing at all done. Before he thought Christ could do his sonne no good, vnlesse he would go downe to him to see him, and pray ouer him, or touch him, and vse some solemne ceremony about him; now he belieueth his sonne is recouered, though Christ did none of all these, but onely spake the word. And if we enquire into the causes of it, we shall find them to be principally two; the first in the Lord, the other in himselfe.

First, the Lords gracious pleasure was the cause of this, who worketh mans conuersion, when and by what means it pleaseth him (Ioh. 3. 8. The wind bloweth where it listeth) and who had appointed this to be the time of this Noblemans conuersion; and this word of Christ to be the means whereby it should be wrought. This should make vs carefull to be constant hearers of the Word. For, first, some point of great importance may be taught in one Sermon, which (haply) we shall not heare againe in an hundred. Secondly, though at all times Gods Elect may profit by their hearing, yet hath God his times and moments (determined with himselfe) wherein he will work with his Word, more mightily than at other times. And who can tell which is the Sermon that God hath appointed to do him most good by? We should therfore frequent Sermons, as good husbands do their faires and markets; and prouident Merchants the times of the Royall Exchange, that no opportunity of a good bargaine may escape them.

Secondly, his heart was well prepared to receiue good by Christ; both by that hand of God that was vpon him in the sicknesse of his sonne, and also by that reuerend and good opinion he had conceiued of Christ, by that that he had heard, or seene of him before; he esteemed him to be a great Prophet, one that was able and willing to do him good. And this reuerend opinion he had conceiued of him, made him willing (as great as he was) to come himselfe to him so great a way. Now by these meanes his heart was much better prepared, and made fit to giue credit vnto that that Christ should say vnto him, than otherwise it would haue been. From this first point then we haue this Doctrine to learne, That

It is a matter of great vse and necessity for our profiting by the Word, to Doct. 1. come to it with a heart that is rightly prepared. The man that brings to the Word a prepared heart, shall receiue more good by once hearing of it, than another shall do at many times. True it is, that many a man hath receiued some good by the Word, & felt himself much moued by it, that yet hath come to it without a due preparation: as not only Agrippa that was almost caught, Act. 26. 28. but euen Foelix also: Pauls ministry wrought mightily vpon his heart, it made him to quake and tremble, Act. 24. 26. and Herod (though doubtles his heart was neuer well prepared when he came to heare Iohn) yet can it not be denied, but he receiued much good by hearing him, he heard him gladly, and reformed his life in many things by hearing of him, Mar. 6. 20. Yea many haue felt a diuine power in the Ministry of the Word, as haue come to it with very bad hearts; such were those officers that were sent to apprehend our Sauiour, Iohn 7. 46. Yea sometimes God hath so farre forth glorified his power in this his owne ordinance, as he hath wrought thereby euen the effectuall conuersion of some that haue come to it without all good preparation of heart: as the Athenians which heard Paul, Act. 17. first, with what hearts they came to heare him, it is plaine, Ver. 18. Some said, [Page] what will this babler say? and the best of them heard him onely out of a desire to heare newes, Vers. 21. and yet see how God wrought by that Sermon in the hearts of sundry of them, Vers. 34. Howbeit certaine men claue to Paul, and belieued, among whom also was Denis Areopagita, and a woman named Damaris, and other with them. And (vpon these experiments) it were much to be wished, that all men, euen the wickedest, would be brought to heare, yea though they came but by occasion, or as intending some other thing; yea, though they came euen with an euill intent to carp, or to mock, yet I would they would come. Possibly they might be caught, though they came euen with such hearts. Yea, it were to be wished, that such as can by no other meanes be drawne to heare, might euen be compelled, and forced to it by Authority. Iosiah is commended for this, 2 Chro. 34. 33. That he compelled all that were found in Israel, to serue the Lord; and if you looke into Ieremy, and others that prophecied in Iosiahs time, you shall find there was many a notorious lewd man in Israel in those dayes. And if there be any part of Gods seruice that men may and ought to be compelled vnto, certainly it is rather this than any other; therefore euen the excommunicate persons (by the ancient Canons of the Church) were allowed to come to the Sermon. It is therefore a great errour in any to imagine, that it is to no purpose to vrge such and such to come to Church, because they think they are either so sottish, or so lewd, that they can receiue no good by comming: and therefore it matters not whether they come or no.

But though all this be so as you haue heard, yet first, this is a singular helpe and furtherance to our profiting by the Word, to come to it with a prepared heart: secondly, and where God meanes his Word shall prosper to worke sauing grace, there he prepares the hearts of men to receiue it: thirdly, neither doth it ordinarily preuaile to worke true faith, and sound conuersion, but in a prepared heart. The former examples are very rare. Marke this therefore in the course God hath beene wont to keepe in the conuersion of men; either by his miracles and strange works, or by his corrections, or by the terrours of the Law, he hath been wont to fit the hearts of his elect to receiue the Gospell. Acts 5. 14. The number of them that belieued in the Lord, both of men and women, grew more and more. Marke the reason, Verse 11, 12. By his fearfull iudgements on Ananias and Saphira, and sundry other strange miracles wrought by the Apostles, God had prepared the hearts of men notably, to the receiuing of the Gospell. Acts 12. 24. The Word of God grew and multiplied. Mark the reason, Ver. 23. By a strange iudgement on proud Herod, God had prepared mens hearts. Act. 19. 10. The Word of God grew mightily, and preuailed. See the reason, Ver. 11. 17. By the wonderfull miracles Paul wrought, and the strange iudgements that befell the sonnes of Sceua for counterfeiting of them, a maruellous feare came vpon them all in those parts; and thus were they prepared to receiue the Word.

For the second, we haue Iob 33. 23. If there be then an Interpreter. As if he should say, Then there will be great hope of doing good. And for the third, we haue Act. 2. 41. The same day there were added to them about three thousand soules. Marke the reason, Ver. 37. They were pricked in their heart with that which Peter had said. And this is Gods vsuall course: he sends Iohn Baptist before Christ to preach the Law. Why? Mar. 1. 2, 3. To prepare the hearts of men to receiue Christ.

And as the Word seldome preuailes at first, to the conuersion of men, till the heart be prepared to receiue it: so it is certaine that it seldome preuailes to confirme and increase grace, vnlesse men come to it with prepared hearts. As in prayer it makes much to a mans comfort, to prepare himselfe to it: so is it also in this duty. When the people of God were to receiue the Law, [Page] God commanded they should prepare themselues to receiue it. Exod. 19. 10. Goe to the People, and sanctifie them to day, and to morrow, and let them wash their clothes, and be ready on the third day. Yea when Samuel offered a sacrifice vnto the Lord at Bethlehem, 1 Sam. 16. 5. He sanctified lesse and his sonnes before he called them to it. And it is noted as the best thing that was in Iehoshaphat, 2 Chron. 19. 3. That he prepared his heart to seeke God.

The reason of the doctrine is, That our hearts are ordinarily profane, and Reas. 1. vnfit to deale with holy things; naturally they are so, and (by dealing with worldly things) they are made so more and more. Act. 10. 14. Common and vncleane are made all one. Mar. 7. 2 Common hands are vncleane hands: and certainly of our thoughts and affections it may more truly be said, take them as they are commonly, and they are vncleane and profane. We must striue to haue other than our ordinary and common thoughts and affections, when we are to deale with God, or els we shall go about to sow good seed among thornes, Ier. 4. 8. Yea worse than so; for it is not onely the losse of the seed, but the losse of our selues also. There must be a proportion kept betweene the vessell and the wine, or els both will be lost: Luke 5. 37, 38. New wine must be put into new vessels, so both are preserued. Men vse to wash the cups that are to receiue their drinke, and the dishes that are to receiue their meat: but they haue more need to cleanse and sanctifie their hearts, that are to receiue the Word. For, first, the heart is fowler than any cup or vessell can be, The heart of man is desperately wicked, Ier. 17. 9. Secondly, put a cleane thing into an vncleane vessell, and it will receiue pollution by it. If one that is vncleane touch any of these, shall it be vncleane? and the Priest answered and said, it shall be vncleane, Hag. 2. 13. Thirdly, the honesty and vprightnesse of the heart giues the price and worth to euery good duty we performe, and accordingly God doth esteeme of it. Our hearts are (like Instruments) euer out of tune; we must either euery time that we go to serue God, take some paines to set them in tune, or we shall neuer make good musicke in the eares of God. That made Dauid say, Psal. 57. 7, 8. Mine heart is prepared, O Lord, mine heart is prepared, I will sing and giue praise: awake my tongue, awake violl and harpe, I will awake early.

The first vse of this Doctrine, is, to exhort vs not to despise, or neglect the Lords preparations. When God hath (by any meanes) fitted after a speciall Vse 1. manner, and prepared thy heart vnto his seruice; take the time, neglect not the opportunity, for then shalt thou be able to serue God with more fruit and comfort, than at another time: strike while the Iron is hot, Iames 5. 13. Is any afflicted? let him pray: Is any merrie? let him sing. So when God by his corrections hath softned and humbled thy heart, then giue thy selfe to reading and meditation of the Word, thou shalt profit more by it then, a great deale, than at another time. Psal. 119. 92. Except thy Law had beene my delight, I should haue perished in mine affliction. He found (doubtlesse) more sweetnesse in it then, than at another time.

The second vse of the Doctrine, is, to shew to vs the true cause why we profit so little by the Word, and find so small comfort in it, surely we seldome Vse. 2. or neuer come rightly prepared to it. We find great comfort and profit in our prayers when the heart is prepared before: this is therefore spoken of a condition required in all those prayers that God will giue gracious answer vnto. If thou prepare thine heart, and stretch out thine hands towards him, Iob 11. 13. Thou wilt prepare their heart, thou wilt cause thine eare to heare, Psal. 10. 17. So is it with the Word; men vse to come to it with common hearts; nay, oft with worse than common hearts. If we had care of this, we should find more power and sweetnesse in one Sermon, than we are wont to do in an hundred. And because we must not serue God onely at [Page] such times, as he by affliction, or such like means hath prepared vs after a speciall manner; but as we must pray euery day, Pray without ceasing, 1 Thes. 5. 17. so must we exercise our selues in Gods word euery day, euen of the King it is said, He shall read therein all the dayes of his life, Deut. 17. 19. and if we come not rightly prepared to it, we shall receiue little good by it, nay we shall be in danger to receiue much hurt by it. As we cannot do the work of our Ministry well vnlesse we sanctifie our selues: Sanctifie your selues, and prepare your brethren, said good Iosia to the Priests, 2 Chro. 35. 6. so neither can you do the duty of hearers well, vnlesse you sanctifie your selues before you come. I will therefore shew you how a mans heart should come prepared to the hearing of the Word, that desires to receiue comfort by it; what affection and disposition of heart we should bring with vs.

We must not come in our sins vnto Gods house; but labour to cast off (by 1. vnfained repentance) all our knowne sinnes, before we come. In this respect the wisdome of the Church is to be commended, in beginning our publike worship with a holy and good confession of sins: it were to be wished, that men would make more conscience to ioyne with the congregation in it, and to do it with feeling and vnderstanding hearts, than the most do. This is that that was signified by putting off the shoes, and washing of the clothes, Exo. 3. 5 and 19. 10. and is more plainly taught, I am. 1. 21. Lay apart all filthinesse, and superfluitie of naughtinesse, and receiue with meeknesse the ingrafted word. In this respect it is worthy to be obserued, that (Ezek. 23. 38, 39.) the Lord notes this for a circumstance, that greatly aggrauated their whoredomes and murders, That they came the same day into Gods Sanctuary. And what maruell is it then, that so many receiue no profit, but hurt rather by the Word; being guilty of hainous sinnes, they come to Gods house, without the least motion of remorse for them, or purpose to forsake them? Yea, many come on the Lords day to Gods house, hauing spent the greatest part of the night before, some in drunkennesse, some in gaming, and other disorders.

We must labour to bring our hearts to a religious feare of the Maiesty of 2. God, with whom we haue to deale, and in whose presence we are to appeare in a speciall sort. Set thy selfe as in Gods presence, and that will keepe thy heart from wandring. Acts 10. 33. We are all here present before God (saith Cornelius) to heare all things that are commanded thee of God. That which Salomon vseth as a reason, to restraine men from rashnes, and irreuerence in prayer serues as fitly to restraine from rashnesse and irreuerence in hearing: for reuerence is as well required when God speakes to vs, as when we speake to God. Eccl. 5. 1. Be not rash with thy mouth, nor let thy heart be hasty to vtter a thing before God: for God is in the heauens, and thou art on the earth. This feare of God (rising from the apprehension of his glorious presence) is a singular means to prepare the heart to heare well. Thus God prepared Abraham, Gen. 15. 12. A fearefull darknesse fell vpon him first, and then the Lord deliuered to him the word of promise. Serue the Lord with feare, Psal. 2. 11. and 5. 7. I will come to thy house in the multitude of thy mercies, and in thy feare will I worship toward thy holy Temple. No maruell then, though many profit so little, both in their comming into Gods house, and sitting in it; The very triall of their countenance testifieth against them: as Esa. 3. 9. that there is no feare, nor reuerence of Gods presence in their hearts.

Thou must rid thy heart of all preiudice and hard conceit of him thou art to heare, and labour to be well perswaded of thy Teacher. This hath great 3. force to further our profiting by that we heare. This was that that made Herod himselfe not onely to heare Iohn gladly, but also to practise many things he taught, Mar. 6. 20. This made Paul so earnest in protesting his loue, and declaring his affection to them he wrote to, that he might winne them [Page] thereby to haue a good opinion of him, because he knew how much this would auaile to their profiting by his Doctrine: See how many words he vseth to perswade both the Romanes and Corinthians of this, in the beginning of his Epistles vnto them, Rom. 1. 8, 15. 1 Cor. 1. 4, 8. This made him so earnest with the faithfull in that exhortation, And we beseech you brethren, to know them which labour among you, and are ouer you in the Lord, and admonish you; and esteeme them very highly in loue for their works sake, 1 Thess. 5. 12, 13.

We must bring with vs an appetite, euen an earnest desire to profit by that 4. we shall heare, As new borne babes desire the sincere milke of the Word, 1 Pet. 2. 2. This will greatly further our profiting; for the Lord vseth to fill the hungry with good things, and to send the rich empty away, Luke 1. 53.

We must bring with vs an honest heart, euen a sincere purpose and resolution, 5. to obey the Word in all things, and to learne to know the will of God, to no other end, but that we may direct our liues according to it: resoluing, as Esay 2. 3. Come ye, and let vs go vp to the mountaine of the Lord, and he will teach vs his wayes, and we will walke in his paths. And as Psal. 119. 34. I will obserue thy Law with my whole heart. Such shall be sure to profit, If any man will do his will, he shall know of the Doctrine, whether it be of God, Ioh. 7. 17. What man is he that feareth the Lord, him shall he teach in the way that he shall choose, Psal. 25. 12.

We must vse to pray before we come. We must (Pro. 2. 3.) call (vnto 6. God) for knowledge, and cry for vnderstanding: Verse 5. Then shall we vnderstand the feare of the Lord, and find the knowledge of God. And the reason is added, Uer. 6. For the Lord giueth wisdome, out of his mouth commeth knowledge and vnderstanding: As if he should say, it comes not out of the mouth of the excellentest man that thou canst heare, it comes from the Lord onely; and therefore thou must seek to him for it.

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THE HVNDRED AND SEVENTH LECTVRE, ON OCTOBER XXIX. MDCXI.

IOHN IIII. LI, LII, LIII.

And as he was now going downe, his seruants met him, and told him saying, Thy sonne liueth.

Then enquired he of them the houre when he began to amend; and they said vnto him, Yesterday, at the seuenth houre the Feuer left him.

So the father knew, that it was at the same houre, in the which Iesus said vnto him, Thy sonne liueth; and himselfe belieued, and his whole house.

WE haue already heard, that from the beginning of the 46 Uerse, to the end of this Chapter, the Euangelist doth set downe the History of the second miracle that Christ wrought in Galile, in curing of the sonne of a certaine Ruler. And that the History stands vpon foure parts: First, the occasion that was offered vnto Christ to do this miracle, Uers. 46, 47 Secondly, the manner how Christ wrought this miracle, Vers. 48, 49. and the beginning of the 50. Thirdly, the fruit and effect of this miracle, from the latter end of the 50 Verse, to the end of the 53. Fourthly, the conclusion of the story, in the 54 Uerse. And in the fruit and effect of this miracle (which is the third part of the story) we haue heard there be three principall things to be obserued; First, the beginning of the faith and conuersion of this Ruler, in the words of the 50 Verse. And the man belieued the word that Iesus had spoken vnto him, and went his way. Secondly, the means whereby this faith, that was begun in him, was confirmed and increased, in these words I haue now read vnto you. Thirdly, the confirmation and stablishment which he receiued in his faith by these meanes, and the fruit whereby he declared it, in the latter end of the 53 Uerse. The first of these three points we finished the last day; it remaineth now, we come vnto the second: namely, vnto the meanes, whereby the faith that was begun in him, was confirmed and increased. Now in these words two principall things are to be considered: First, his seruants meeting of him, and bringing him word of his sonnes recouery, Verse 51. Secondly, the enquiry he made of them concerning the iust time of his sonnes recouery, and the satisfaction that he receiued therein, Uerse 52, 53. For the first, it is worthy to be obserued here, what care these seruants had of the comfort of their Master: first, they knew how much the sicknesse and danger of his sonne did disquiet and trouble him. Secondly, they knew that he was gone to Cana vnto Christ, to seeke helpe for him. [Page] [...] [Page] [...] [Page] Thirdly, so soon therfore as they perceiued that the child was recouered, they come to tell him, that they might ease him of his griefe, and comfort him; and would not let him abide in his griefe, till he might come home, and see his sonne recouered, but they come to bring him the newes of it. Fourthly, there comes not one seruant onely to bring him this newes, but sundry of them, each of them being vnwilling (as it should seeme) to be ouer-gone by another in this duty to their Master. Fifthly, yea, they shewed great care not to deceiue their Master with false newes; and therefore they did not come forth so soone as they perceiued the child began to mend, (for it is said, they met not with their Master, till the day after the child began to amend: and Cana being but fiue miles (or thereabout) from Capernaum, and the child beginning to mend about one of the clocke in the after-noone, they might haue beene with him the same day, if they had come forth presently) but they would be well assured, that he did mend indeed; and therefore they taried a while, that they might haue some proofe of his amendment, before they went: and thereupon they come, and tell their Master confidently, Thy sonne liueth: that is, he is recouered, and past the danger of this his sicknesse; The seuer hath left him, as Verse 52. The Doctrine that we are to learne from the example of these seruants, is this, That it is the duty of euery seruant to loue his Master, to desire and seeke the comfort of his Doct. 1. Master. This Doctrine concerning the duty of seruants (peraduenture) will seeme to many not very profitable, or fit to be stood vpon. But I would haue such to consider, First, that my Text drawes me to it, and I must not seeke matter, but take such as my Text giues me direct occasion to speake of. Secondly, that this is a Doctrine very necessary to be taught sometimes. Obserue (I pray you) in the Epistles of the Apostles, how oft this point is taught, and with what earnestnesse it is vrged, Ephes. 6. Colos. 3. 1 Tim. 6. Tit. 2. 1 Peter 2. And marke how the Apostle concludes it, 1 Tim. 6. 2. These things teach and exhort. And Tit. 2. 15. These things speake, and exhort, and rebuke with all authority. I will therefore handle this point as briefly and profitably as I can, so as not seruants only, but all you that heare me, may receiue some benefit and edification by it.

This is then the Doctrine, That euery seruant is bound to loue his Master, to desire and seek the comfort of his Master. And that which you shall heare me speake concerning the duty that the seruant owes to the Master, you must vnderstand to be meant as well of the duty that the seruant owes to the Mistris. For there is the like reason for both; and thus runs the Commandement, whereby all inferiours are taught their duty to their superiours, Exod. 20. 12. Honour thy Father, and thy Mother: that is, the superiour of either sexe. Say a seruant should be neuer so true vnto his Master, neuer so diligent, neuer so profitable, yet if he loue not his Master, if he desire not by all the meanes he can, to procure the comfort of his Master, he hath not discharged his duty before God. We haue here in the Text an example of seruants, that yet were not conuerted to the Faith, and it should be a foule shame for seruants that professe the Gospell, to go behind them in this duty to their Masters. But I will giue you examples also of such seruants, as no Christian seruant, of what degree soeuer, can disdaine to propound to himself for his imitation. The one is Eleazar Abrahams seruant, and steward of his house, of whose loue to his Master, and care to procure his Masters comfort, we shall read, Gen. 24. He saw what a trouble it was to Abraham when he was old, for feare his sonne Isaac should take a wife of the Canaanites, and what a comfort it would be to him, if he might see him matched with one of his owne kindred. See the maruellous loue of this man to his Master, and care he had of his comfort: First, in the diligence he shewed in the businesse, [Page] Ver. 33. When he was come to Labans house, they set meat before him, but he would not eat till he had done his Masters businesse. And so soone as he had obtained his suit, and done his businesse (though his entertainment were very good) he would not be stayed one day longer, but would needs returne to his Master with all speed; as you shall find, Ver. 54, 56. because he knew well what a comfort it would be to his Master, when he had vnderstood how he had sped. Secondly, you shall obserue his loue to his Master, in the ioy he took in that good successe God had giuen him in his businesse, (not so much in respect of himselfe, or any reward he looked to receiue for his good seruice, but) euen for his Masters sake, because he knew how great a comfort it would be to his Master. See this, Ver. 26, 27. when he perceiued, that God had brought him directly and safely to Bethuels house; The man bowed himselfe, and worshipped the Lord, and said, Blessed be the Lord God of my Master Abraham, which hath not with-drawne his mercy and truth from my Master. See still all his respect was to his Master: A good seruant will reioyce in his Masters comfort as much as in his owne, it will do him good to see his Master prosper. The other example is Nehemia, who was Cup-bearer or Taster to the greatest Emperour that was then in the world: and he professeth of himselfe, Neh. 2. 1. That he had neuer been wont to be sad in the presence of his Master. Why? was that vnlawfull? No, doubtlesse, it well beseemes a Christian to be sad sometimes, Sorrow is better than laughter, for by the sadnesse of the countenance (that inward griefe which cannot be hid, but shewes it selfe in the countenance) the heart is made better, Eccles. 7. 3. but his Master liked it not, he knew it would discontent his Master, as appeares, Vers. 2. he was sore afraid, when his Master perceiued by his countenance that he was sad. And though his Master were void of religion, yet he held it his duty to giue contentment to him in this, he did striue to be chearfull in his countenance alwaies when he came to attend him. I haue now giuen you two examples for this; I will giue you two precepts also, and so come to the reasons. The first is that the Apostle teacheth, Eph. 6. 7. when he requires seruants to do that seruice that they do with good will: he means not in those words to exempt them from duty and obligation; as if he would say, The seruice you do, is done but of courtesie; but though you do no more, than in duty you are bound to do, yet must you do it of loue and good will, or it is nought worth in Gods sight. So Tit. 2. 9. Let seruants be subiect to their Masters, and please them in all things, not answering againe. And mark what kind of seruants they were, of whom this duty was required; the yoke that seruants did beare in those dayes, was an iron yoke, in comparison of that that seruants beare now: For, 1. They were vsually bond-men, either won in battaile, or bought with money: and consequently they were 1. bound during life, or at their Masters pleasure: 2. they could refuse no drudgery they were put to. 2. Their Masters were most of them Infidels, and enemies to the Gospell. And yet those seruants were bound to loue their Masters, and to seek to please them in all things. How much more are seruants now bound to do this, whose yoke is farre more easie and tolerable?

The Reasons of the Doctrine are these. First, loue is the root of all duties we do performe to men: neither can any be well done, vnlesse it proceed Reason. 1 from loue; and where there is loue, all duties will follow. Rom. 13. 9, 10. Euery Commandement is brie [...]ty comprehended in this saying, euen in this; Thou shalt loue thy neighbour as thy selfe: therefore loue is the fulfilling of the law. There be sundry other duties the seruant owes to his master, but all depend vpon this: First, he must be obedient vnto his Master, Col. 3. 22. In all things, saith the Apostle, and to that end he must be subiect to him, not answering againe, Tit. 2. 9. els he cannot be obedient vnlesse he acknowledge himselfe to be vnder [Page] him, and can take an angry and crosse word patiently, yea, though it be giuen without cause: and to that end also he must honour and reuerence him in his heart, They must count their Masters worthy of all honour, 1 Tim. 96. else can he neuer be subiect to him, nor beare his reproofe. Secondly, he must seek his masters profit. Phile. 11. One simus had been an vnprofitable seruant, but so soone as he was conuerted, Paul giues his word for him, that he would be profitable to his Master. And to that end he must be faithfull and true, Titus 2. 10. Not pickers, but such as shew all good faithfulnesse: to that end also they must be painfull and diligent in their places: els, though they be neuer so true, they are vnprofitable. Pro. 18. 9. He that is s [...]othfull in his worke, is euen the brother of him that is a great [...]aster. But the seruant that loueth his Master, will make conscience of all these duties, and none but he.

Euery seruant is to esteeme his Master as a Father. So Naamans seruant (that saw no further than by the light of nature) cals him, 2 King. 5. 13. 2. And so the Lord himselfe in the fift Commandement termes all such as he hath made our superiours in any degree, Exod. 20. 12. because from euery one of them, the inferiour receiues some benefit, as from a Father. Because God hath made thy Master his instrument of thy maintenance, thou receiuest from God by his hand, either food and wages, or food and knowledge in some trade, whereby thou maist liue the better, and be more profitable to the Common-wealth, therefore thou art bound to loue him, and owest duty vnto him.

The third Reason, is in respect of God and his ordinance. How vnworthy so euer the Master himselfe be of this loue, yet because God hath set him 3. ouer the seruant, and will haue him to do it, he must loue him. This reason the Apostle giues, Eph. 6. 6, 7. The seruant must do his seruice of good will and loue, because therein he serues Christ, doth the will of God, he serues the Lord, and not men, Col. 3. 23. they do it to the Lord, and not to men: and 1 Tim. 6. 1. Euery seruant must count his Master worthy of all honour. First, of all honour; not of cap and knee onely, &c. but of loue and obedience. Secondly, euery Seruant must so esteeme of his Master, euen those that had the worst Masters. Thirdly, he must count him worthy of all honour. How can that be, will you say, if he be an idolater, a filthy person, or a drunkard? Yes, in respect of Gods ordinance, because God will haue him to be honoured and loued, he must do it, though there be nothing in the man that deserues honour and loue. Who will not giue honour to him, whom the King will haue to be honoured, how vnworthy soeuer he be otherwise? Though Mordecai were in Hamans iudgement very base, and one whom he hated extremely, yet yee see how ready he was to giue honour to him, when the King would haue him to do it, Est. 6. 11. If God will haue vs to loue our deadly enemy, that hath nothing in him to deserue loue, but the contrary, we must do it, or we can haue no comfort in God, Mat. 5. 44. This will greatly adorne and gaine credit to the profession of the Gospell, and nothing more, when men shall see it 4. works this conscience in seruants, that a seruant professing religion is more dutifull, more carefull of his Masters comfort and profit, than any other. This reason the Apostle giues, Tit 2. 10. That they may adorne the Doctrine of God our Sauiour in all things: and 1 Tim. 6. 1. That the name of God and his Doctrine be not euill spoken of. And the credit of the Gospell is dearer to euery true Christian than his owne life.

The last reason is, because how vnworthy, or vnthankfull, or vnable soeuer thy Master is, yet, if of conscience toward God thou do thy duty 5. thus, thou shalt be sure God will reward thee; and so on the other side, if thou do not thy duty, thou shalt haue no reward. Ephes. 6. 8. Know yee that whatsoeuer good thing any man doth, the same shall he receiue of the Lord, [Page] whether he be bond or free. First, the Lord will reward thee in the life to come, Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance. Secondly, euen in this life the Lord will reward thee with the like when thou shalt be a Master thy selfe, with what measure yee mete, it shall bee measured to you againe, Mat. 7. 2. Take no heede to all words that are spoken, lest thou he are thy seruant curse thee; For oftentimes also thine owne heart knoweth, that thou thy selfe likewise hast cursed others, Eccles. 7. 2 [...], 22.

The Vse this Doctrine serueth vnto, is: first, for Seruants; secondly, Vse 1. for Masters also.

And as for seruants, before I exhort them to the duty that this Doctrine requireth of them, they are first to be admonished (by way of caution and preuention) to take heede they be not too carefull to please their Masters, that they shew not too much loue vnto them. The Lord hath set you limits and bounds in this case, which you may not passe. Loue and obedience is not absolutely due to any Master vpon earth, so as we may do any thing to please them, any thing they would haue vs to do: this honour is due to God alone, whom the Apostle therefore cals, Iude 4. [...], The onely Master. All other Masters are called twice by the Apostle, Ephes. 6. 5. Col. 3. 22. Masters according to the fl [...]sh: they haue nothing to doe with the conscience, that is to be reserued to God alone, in that case they haue a charge giuen them, yee are bought with a price, be not yee the seruants of men, 1. Cor. 7. 23. I will shew you some particulars, that seruants must take heed of in this case: First, a seruant may not, to please his Master, conforme himselfe to a false and idolatrous religion, this was the thing that Naaman after his conuersion was fearefull lest he should offend in 2. Kings 5. 18. Secondly, a seruant may not, to please his Master, lend him his oath, and sweare whatsoeuer he would haue him, Gen. 24. 5. As well as Eleazar loued his Master, he would not presently sweare when he bad him, but he would perfectly know the matter he should sweare to, and how he might be able to keepe his oath, before he would sweare. Thirdly, a seruant may not (to please his Master) execute his malice, and reuenge all his quarrels, as Absolons seruants did vpon this ground, 2. Sam. 13. 8 Kill him, feare not, haue not I commanded you? but all Sauls seruants (saue Doeg) refused to do it, they would not kill the Lords Priests, though the king their master commanded them, 1. Sam. 22. 17, 18. Fourthly, a seruant may not (to please his Master) counsaile him to oppresse and wrong his tenants. The Scripture imputes the oppression that many great men vsed, to their seruants. Amos 4. 1. They oppresse the poore, and destroy the needy, and say vnto their Masters Bring, and let vs drinke. Fiftly, a seruant may not (to please his Master) feede his humour in his vncleannesse and filthinesse. Gen. 12. 15. Pharaohs seruants saw Sara, & commēded her to Pharaoh, so she was taken into his house. Sixthly, a seruant may not, to please or enrich his Master, tell a lye, or deceiue any; for he shall doe his master hurt, and no good, by getting any thing that way. Pro. 21. 6. The gathering of treasures by a deceitfull tongue is vanity, tossed to and fro of them that seeke death. Seuenthly, a seruant may not, to please his Master, feed his humour, by bringing him lyes and slanders. Pro. 29. 12. If a Ruler hearken to lies, all his seruants are wicked. And Hos. 7. 3. They make the King glad with their wickednesse, and the Princes with their lyes. And so much for the caution, that is to be giuen vnto seruants. The exhortation is this, That euery seruant would subscribe to this commandement of the Lord, as well as vnto others, and say of it, as Rom. 7. 12. This commandement is holy, and iust, and good, and endeauour to shew the truth and soundnesse of that grace that is in him, by making conscience of his duty in the calling God hath placed him in. Three waies especially there be, whereby thou maist shew, that thou doest indeed loue thy Master: First, if thou seeke by all meanes, and canst reioyce in his [Page] prosperity and welfare, as we haue heard Eleazar did, Gen. 24. Secondly, if thou can beare with his infirmities, and not blaze them to his discredit, Seruants, be subiect to your Masters with all feare, not only to the good and gentle, but also to the froward, 1. Pet. 2. 18. Thirdly, if thou be tractable, and willing to please him, and be ruled by him, specially in those things that concerne Gods seruice and worship: euery man in such things should be willing to please his neighbour, Rom. 15. 2. much more should the seruant be willing to please his Master in them.

The Vse that Masters are to make of this Doctrine, is: First, to draw them Use 2. to loue Religion, which is such a friend to them, and to desire to haue such seruants as are religious. If men were not extremely wicked, this would perswade them to loue the Gospell, that no meanes, which the wit of man can deuise, haue such force to make good subiects, children, seruants, and neighbours, as this hath. Secondly, to exhort them to carry themselues so towards their seruants, as they may deserue loue and reuerence of them. The fifth Commandement that bindes all inferiours, to honour their superiours as parents, bindes all superiours to be as fathers to their inferiours; and indeed euery Master should be so to his seruants, euen Naaman the Syrian was such a Master, that made his seruant when he spake vnto him, say O my father, 2. King. 5. 13.

Three speciall waies there be, whereby the Master may gaine loue and reuerence of his seruant.

1. If thou deale iustly with him, performing thy couenant with him, paying him his wages, not oppressing nor wronging him, Masters giue vnto your seruants that which is iust and equall, knowing that yee also haue a Master in heauen, Col. 4. 1.

2. If thou shew a loue to thy seruant, not respecting him onely for thine owne aduantage, but shewing a desire, that he may benefit himselfe by thy seruice also. Our beasts and cattell we may keepe onely for our owne benefit; but in all our dealings with men (specially Christians) we are bound to respect also the good of him we deale with, and not our owne good onely, Looke not euery man on his own things, but euery man also on the things of others, Phil. 2. 4. Therefore the Lord gaue a Law to Masters, Deut. 15. 12, 13. that they should not let their seruants go away empty.

3. If thou cause him to perceiue in all thy waies, that thou doest indeed feare God, and art wont to be more offended with him, for his sinne against God, than for any neglect of duty to thy selfe, when the people vow their obedience vnto Ioshua, they add this (as the chiefe thing that would keep them 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 [Page] 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 Doct. 2. 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 [Page] 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 Reas. 1. 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 2. 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. 5. I haue heard of thee by the hearing of the eare: but now mine eye seeth thee. See in particular, how this obseruation of Gods worke confirmes our faith in the truth. First, in the truth of Gods Word generally. Psal. 119. 140. Thy Word is proued most pure, and thy seruant loueth it. Secondly, in the truth of Gods promises made to his people, see how the faithfull are confirmed in them by the experience of Gods dealing with other of his seruants. Psal. 22. 4. Our Fathers trusted in thee, they trusted, and thou didst deliuer them: and 34. 5. They shall looke vnto him, and run to him, and their faces shall not be ashamed. Why? what should make them so confident in Gods mercies? vers. 6. This poore man cryed, and the Lord heard him, and saued him out of all his troubles. But specially, the experience a man hath had in himselfe, of the performance of Gods promises, will maruellously confirme him. Rom. 5 4. Experience bringeth forth hope, in this case especially. See this in Dauid, Psal. 4. 1. Heare me when I call, O God of my righteousnesse, thou hast set me at liberty when I was in distresse, haue mercy vpon me, and hearken to my prayer. See this also in Salomon, who hast kept with thy seruant Dauid my father, that thou promisedst him; thou spakest also with thy mouth, and hast fulfilled it with thy hand, as it is this day. Therefore now Lord God of Israel keepe with thy seruant Dauid my father, that thou promisedst him, saying, There shall not faile thee a man in my sight to sit on the throne of Israel—And now ô God of Israel let thy word I pray thee be verified which thou spakest to thy seruant Dauid my father, 1. King. 8. [...]4.-26. Another notable example we haue for this in Iacob, Gen. 32. 9. Thou saidst vnto me, remoue into thy Country and to thy kindred, and I will do thee good: there is Gods word and promise. Then followeth the experience he had already of the performance of this promise, verse 10. I am not worthy of the least of all thy mercies which thou hast shewed vnto thy seruant, for with my staffe came I ouer this Iordan, and now haue I gotten two bands. Then followes the confirmation he receiued in his faith by this experience, vers. 11. I pray thee deliuer me from the hand of my brother, from the hand of Esan. Thirdly and lastly, this is of great force to confirme our faith in the truth of Gods threats against sin. Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance; and why so? vers. 11. and men shall say, verily there is a reward for the righteous, doubtlesse there is a God that iudgeth the earth. Esa. 26 9. Seeing thy iudgements are in the earth, the inhabitants of the world shall learne righteousnesse.

[Page] The Vse of this Doctrine is two-fold, according to the two branches of Vse. 1. the doctrine. It serueth to exhort and perswade vs all, that we would seeke to increase our knowledge and faith, by conferring, questioning, and reasoning among our selues of the Word of God. This is a singular meanes ordained of God to confirme vs; by this we might learne much we know not, and this would helpe our memory and affections: and we depriue our selues of a great benefit by the neglect of it. See a Commandement of God for it, Ier. 23. 25. Thus shall yee say euery one to his neighbour, and euery one to his brother, what hath the Lord answered, and what hath he spoken? There is a Commandement for one priuate Christian, to question and reason with another of the Word of God: and Mal. [...]. 7. there's a Commandement for the people to moue their doubts and questions to the Minister, they shall seeke the law at his mouth. See an experiment of the fruit of it, Luk. 24. in the Disciples that went to Emaus; they conferred and moued their doubts one to another, vers. 14. and then vers. 15. It came to passe as they communed together, and reasoned, that Iesus himselfe drew neare, and went with them: and verse 27. he expounded in the Scriptures vnto them, and verse 45. he opened the vnderstandings of all those that were gathered together. Yea see the fruit euen of that conference and reasoning that a father shall vse with his children, or a master with his seruants, or one neighbour with another, as they walke or ride together. Deut. 6. 7. Thou shalt whet or sharpen them to thy children, when thou tarriest in thy house, and when thou walkest by the way. Christians when they haue any doubts in the matters of their faith and religion, should enquire and seeke to be resolued. Ier. 6. 16. They shall stand in the waies, and enquire for the old way. When in reading or hearing of the Word they meet with doubts, they should not lightly passe them ouer, but enquire; How is this to be vnderstood, how may this be proued? We haue a notable example for this, of them that read the Word, Act. 8. 34. I pray thee of whom speaketh the Prophets this, of himselfe, or of some other man? and for them that heare the Word, in the Disciples of our Sauiour, who, whensoeuer they had heard him teach ought that they did not vnderstand, were wont first to conferre and reason among themselues about it, and then if that would not serue, to go to their teacher. Iohn 16. 17—19. Mar. 4. 10. and 7. 17. and 10. 10, 11. Christians should be asking of them that are able to teach them the meaning, and reason of that they see done in the administration of the Sacraments. Exod. 12. 26. It is said, that children should aske their fathers concerning the Passeouer: What seruice is this you keepe? and Ioshua 4. 6. What meane you by these stones? and Deut. 6. 20. What meane these ordinances and testimonies and lawes, which the Lord our God hath commanded you?

What is then the true cause why this duty is so much neglected; that Christians when they meet, neuer conferre or reason of good things: nay, when they come in company with such as are able to teach them, they neuer moue any question of religion to them, but their talke is only of worldly and vaine things? Surely, it is because they haue no doubts, no need to learne, or be confirmed in the truth. And why haue we no doubts, when the Eunuch and Disciples had so many? Surely, our hearts are profane, and regard not what we heare, or reade, like those, Iob 21. 14. who say to God, Depart from vs: for we desire not the knowledge of thy waies.

Now to conclude this Vse, I will giue you some few cautions and rules to direct you in conferring and reasoning of Gods Word.

1. Your questions must be of such points as are profitable; not curious, of such things as God hath not reuealed; or vaine, of such things as you know no vse of, charge them not to giue heede to fables, and endlesse genealogies which minister questions, rather then edifying which is in faith 1. Tim. 1. 4.

2. You must moue them with a desire and purpose to be resolued, and to [Page] yeeld to the truth, when it is reuealed vnto you: not like Ahab, who enquired of many of his Prophets whether he ought to goe vp to Ramoth Gilead, but was resolued [...] [...]nd (say they what they list) what he wo [...] do, 2. Chro. 18. 5. or t [...]e wom [...] [...]ntioned, which will neuer be reso [...] or setled, euer learning [...] ne [...] able to come to the knowledge of the tr [...] [...] [...]m. 3. 7. Of such Questionists it is said, Mar. 8. 12. Christ sighed deeply in [...] [...]t, and said, Why doth this generation seeke a signe?

3. You must moue questions, and talke of relig [...] [...] great reuerence, not profanely, in a merry and iesting vain. 2. Tim. 2. [...] Stay profane and vaine bablings; for they encrease vnto more vngodlinesse.

4. Questions of religion must not be handled in [...]on, in heate of contention, as when men seeke their owne praise, and to get the victory one of another. The Apostle, 1. Tim. 6. 4. condemnes questions and strife of words, whereof comes enuie, strife, railing, and euill surmising.

The second Vse of the Doctrine, is, to exhort vs to vse this meanes also for the confirmation of our Faith, euen the obseruing of Gods works, and the experiments Vse. 2. we may therein finde of the truth of his holy Word. It is good for vs to this end, to obserue Gods dealing toward others. See what a notable vse the Lord saith he knew Abraham would make of his iudgement on Sodome, I know him that he will command his children and his houshold after him, and they shall keepe the way of the Lord to do iustice and iudgement, Gen. 18. 19.

But specially it is good to obserue, how God hath made good and confirmed his Word to thee, euen in thine owne experience. 1. His promises, by blessing thee, while thou hast walked carefully and conscionably before him; answering thy prayers, &c. To this purpose belongs that exhortation, Psal. 34. 8. O taste, and see that the Lord is good▪ Labour to be able to say, as Psal. 119. 56. This I had, because I kept thy precepts: and verse 65. Thou hast dealt well with thy seruant, according vnto thy word. 2. His threats, by crossing and correcting thee, when thou hast swerued from his waies, that thou maist also be able to say, as Psal. 119. 71. It is good for me that I haue beene afflicted, that I might learne thy statutes. 3. Generally, the truth of euery part of his word, that thou maist, as Rom. 12. 2. Proue what is that good, that acceptable, and perfect will of God: and say of it from thine owne experience, as Psal. 19. 10. that it is more to be desired than gold, [...]ea, than much fine gold: sweeter also than hony, and the hony combe. What man is there that might not oft obserue some such experiments in himselfe? And how great is the benefit we might reape by obseruing them?

FINIS.

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Information about this book

Title statement

CVIII lectures vpon the fourth of Iohn Preached at Ashby-Delazouch in Leicester-shire. By that late faithfull and worthy minister of Iesus Christ. Arthur Hildersam.Lectures upon the fourth of John

Hildersam, Arthur, 1563-1632.

Edition statement

1632

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-07 (EEBO-TCP Phase 1).

ID [DLPS]

A03342

ID [STC]

STC 13462

ID [STC]

ESTC S119430

ID [EEBO-CITATION]

99854637

ID [PROQUEST]

99854637

ID [VID]

20066

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A03342)

Transcribed from: (Early English Books Online ; image set 20066)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1275:1)

Source

— CVIII lectures vpon the fourth of Iohn Preached at Ashby-Delazouch in Leicester-shire. By that late faithfull and worthy minister of Iesus Christ. Arthur Hildersam., Lectures upon the fourth of John, Hildersam, Arthur, 1563-1632., Cotton, John, 1584-1652.. The second edition corrected and much enlarged by the author..

Extent

[24], 351, 358-500 p.

Printed by George Miller, for Edward Brewster, and are to be sold in Pauls Church-yard at the signe of the Bible,. London :: MDCXXXII. [1632]. (An expanded edition of: Lectures upon the fourth of John.) (Editor's note "To the godly reader" signed: I.C., i.e. John Cotton.) (Running title reads: Lectures on Iohn IIII. ..) (Includes index.) (Reproduction of the original in the British Library.) (P. 90-105, 220-255, 310-351 from Henry E. Huntington Library and Art Gallery copy spliced at end.)

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